Max Weber and Karl Marx

内容简介：

Karl Löwith (January 9, 1897 – May 26, 1973), was a German philosopher, a student of Heidegger.

Löwith was born in Munich. Though he was himself Protestant, his family was of Jewish descent and he therefore had to emigrate Germany in 1934 because of the National Socialist regime. He went to Italy and in 1936 he went to Japan. But because of the alliance between the Third Reich and Japan he had to leave Japan in 1941 and went to the USA.[1] From 1941 to 1952, he taught at the Hartford Theological Seminary and the New School for Social Research. In 1952 he returned to Germany to teach as Professor of Philosophy at Heidelberg, where he died.

He is probably most known for his two books From Hegel to Nietzsche, which describes the decline of German classical philosophy, and Meaning in History, which discusses the problematic relationship between theology and history. Löwith's argument in Meaning in History is that the western view of history is confused by the relationship between Christian faith and the modern view, which is neither Christian nor pagan.[1] Löwith describes this relationship through famous western philosophers and historians, including Burckhardt, Marx, Hegel, Kierkegaard, Voltaire, Vico, Bossuet, Augustine and Orosius.[2] The modern historical consciousness is, according to Löwith, derived from Christianity. But, Christians are not a historical people, as their view of the world is based on faith. This explains the tendency in history (and philosophy) to an eschatological view of human progress.

作者简介：

Karl Löwith (January 9, 1897 – May 26, 1973), was a German philosopher, a student of Heidegger.

Löwith was born in Munich. Though he was himself Protestant, his family was of Jewish descent and he therefore had to emigrate Germany in 1934 because of the National Socialist regime. He went to Italy and in 1936 he went to Japan. But because of the alliance between the Third Reich and Japan he had to leave Japan in 1941 and went to the USA.[1] From 1941 to 1952, he taught at the Hartford Theological Seminary and the New School for Social Research. In 1952 he returned to Germany to teach as Professor of Philosophy at Heidelberg, where he died.

He is probably most known for his two books From Hegel to Nietzsche, which describes the decline of German classical philosophy, and Meaning in History, which discusses the problematic relationship between theology and history. Löwith's argument in Meaning in History is that the western view of history is confused by the relationship between Christian faith and the modern view, which is neither Christian nor pagan.[1] Löwith describes this relationship through famous western philosophers and historians, including Burckhardt, Marx, Hegel, Kierkegaard, Voltaire, Vico, Bossuet, Augustine and Orosius.[2] The modern historical consciousness is, according to Löwith, derived from Christianity. But, Christians are not a historical people, as their view of the world is based on faith. This explains the tendency in history (and philosophy) to an eschatological view of human progress.

目录：

Preface to the new edition Bryan S.Turner 1

Note on the translation 33

Introduction to the translation 34

MAX WEBER AND KARL MARX

1 Introduction 42

Statement of the problem 42

General characterisation of Weber and Marx 44

2 Weber’s interpretation of the bourgeois-capitalist

world in terms of ‘rationalisation’ 51

The starting point of Weber’s research 51

Rationality as the problematic expression of the modern world 62

Rationality as the capacity for individual responsibility

amidst universal dependency 72

3 Marx’s interpretation of the bourgeois-capitalist world

in terms of human ‘self-alienation’ 89

The historical development of the concept from Hegel through

Feuerbach to Marx 89

The economic expression of human self-alienation in the

commodity 96

The political expression of human self-alienation in bourgeois

society 102

The direct social expression of human self-alienation in the

proletariat 109

4 Weber’s critique of the materialist conception

of history 119

Weber’s indirect critique of Marx in the dispute with

Stammler 120

Weber’s critique of Marx in the sociology of religion 121

Bibliography 126

Index 129