摘要：

马克斯·韦伯将中国视为家产制官僚国家，而儒教则是官僚阶层的身份伦理，整个国家被视为皇帝的家产、官僚被视为家臣、人民被视为子民，由此出发必然导致以“私天下”理解“家天下”，韦伯认为这种“私天下”抵御着作为合理化必要环节的权限分划、专业化与切事精神，使中国难以走向现代。然而儒家“家天下”实为以“一家之治”达到“天下一家”，“一家之治”只是基于特定社会历史状况而采用的“治法”，其中隐含的作为“治道”的“天下一家”，才是儒家的秩序理想。儒学之所以提出尧舜之道，正是为了解除“天下一家”理念与“一家之治”现实基于历史而形成的捆绑。儒家的“天下一家”落实为“民胞物与”这种以家为原型的秩序，后者指向人与人之间的兄弟关系以及人与物的伙伴关系，这一秩序模型在现代利维坦不断扩张的状况下仍有其重要意义。

关键词: 马克斯·韦伯 ,  , 家产官僚制 ,  , 家天下 ,  , 天下一家 ,  , 民胞物与

Abstract:

Max Weber regards China as a bureaucratic state of family property, while Confucianism is the identity ethics of the bureaucratic class. The whole country is regarded as the family property of the emperor, the bureaucracy is regarded as the family minister, and the citizens are regarded as the people, which inevitably leads to the“private world”understanding of“family world”. Weber believes that thi“s private world”resists the division of authority, specialization and the spirit of doing things as a necessary part of rationalization, so that China cannot get rid of the tradition and move towards modernity. However, Confucian thought that“the rule of a family”reached“the world is a family”.

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