CAJ | 학술논문

德国社会学创建的年代正值经典（自然）科学处于顶峰的时代。在唯科学主义观念的影响下，社会科学研究领域，尤其是社会学方面一度盛行因果一元论的决定论。为了改变此种状况，韦伯把“价值分析”引入社会学研究，设立了因果性说明与意义理解两种研究进路。这不仅弥补了方法论的不足，而且还形成了文化意义的社会动力学。凭借此种方法，韦伯最终较为合理地解释了西欧不同地区以及东西方的文化差异和社会现代性变迁问题，并为后人发明“轴心文明”概念和深化这一视角奠定了基础。
덕국사회학창건적년대정치경전（자연）과학처우정봉적시대。재유과학주의관념적영향하，사회과학연구영역，우기시사회학방면일도성행인과일원론적결정론。위료개변차충상황，위백파“개치분석”인입사회학연구，설립료인과성설명여의의리해량충연구진로。저불부미보료방법론적불족，이차환형성료문화의의적사회동역학。빙차차충방법，위백최종교위합리지해석료서구불동지구이급동서방적문화차이화사회현대성변천문제，병위후인발명“축심문명”개념화심화저일시각전정료기출。
The time for German sociology to be established coincides with the time when the classical natural science was at its peak. Under the influence of scientism, determinism of causal monism prevailed in social sciences, especially in sociology. In order to change this situation, Max Weber introduced ＂value analysis＂ to sociology research and established two approaches： causal analysis and meaning comprehending. This not only made up for the gap in methodology, but also formed social dynamics in the sense of cultural significance. With this method, eventually Weber reasonably explained cultural differences between the Western European regions, Western and Eastern. Particularly, his research also related to the field of ＂Axial Age＂ civilizations or ＂Axial Civilizations. ＂ Although he didn＇t create these terms or concepts （that were first brought up by Karl Jaspers and Shmuel Noah Eisenstadt, respectively）, he mentioned ＂prophetic age＂ in his Economy and Society.And more importantly, he had already fully covered the points in this field with his vision, idea and research. To Weber, interests in reality （economic interests in particular） directly govern people＇s conduct-that is regarded as a basic factor of social change~ yet in the meanwhile he stressed that the ＂world images＂（Weltbildes） created by ＂ideas＂ would have a directive effect on human action. Precisely according to this way on analyzing and explaining the great of thinking in research, Weber focused importance of the following factors in social change： value orientation and its relevant economic mentality, the basic tension between transcendental vision and mundane orders, and the capacity of new type of intellectual elites for reflexivity and criticism.