作为现代社会最重要的思想家之一，韦伯不仅在社会科学方面有着极为重要的理论成果，而且在政治哲学思想方面也有着非常独特的理论创造。长期以来，我们更加熟悉韦伯的社会学思想，而不是他的政治哲学思想。实际上，在西方政治哲学思想史的发展历程中，身处19-20世纪之交的韦伯发挥了承上启下的转折性作用，他对政治问题的分析，不仅有理论层面，也有实践层面；不仅适用于德国，也适用于西方；不仅关注特殊问题，还具有普遍意义。韦伯思想中的这些方面，对于今天的我们来说都有着十分重要的启发意义。

与此同时，马克思及其唯物史观也对韦伯产生了深切的影响，成为韦伯政治哲学思想发生、发展过程中密不可分的重要因素。韦伯虽然不是一个马克思主义者，但是他的人生和思想历程却始终与“马克思”相伴。一方面，韦伯在马克思的启发下，利用唯物史观的思想资源实现了对资本主义的重新认识，并在此基础上破茧而出成为具有独立思想体系的韦伯；另一方面，由于韦伯对现代思想的影响，同时代的马克思主义和后来的西方马克思主义也在回应韦伯的过程中实现了马克思主义理论的发展，进一步扩展了唯物史观的问题域和实践性，丰富了马克思主义的时代性和战斗性。正因如此，我们才需要从唯物史观的视角去审视韦伯的政治哲学思想，深入研究其内在理路和不足，并为我们理解唯物史观提供一个新的研究方向。

从唯物史观视域研究韦伯的政治哲学思想，可以从四个方面入手：一是韦伯政治哲学思想的背景。以19世纪的思想史为主线，从自由主义、民族主义这两个主流思潮的形成过程以及马克思主义的创立过程入手，通过分析这些思潮的起源与发展过程，最终将之汇集到韦伯的时代所面临的突出问题，从而形成韦伯政治哲学思想的主要时代背景。可以说，韦伯生活在由启蒙运动引发的两大思潮和马克思主义的兴起这一大的历史时代，既延续了启蒙运动的主要思想成果，又遭遇了唯物史观对自由主义和民族主义的批判和挑战。正是在这个思想背景的基础上，韦伯接下了时代交给他的任务。

二是韦伯政治哲学思想的基础。韦伯成长于自由主义的环境之中，并追求自由主义。但在社会现实的困境面前，他在唯物史观的启发下对自由主义的看法产生了变化，进而重新认识了资本主义。他不仅看到了自由主义的普遍危机，还对自由主义做出了反思，并形成了他政治哲学思想的最基础问题，也就是对自由主义的批判与转换。为了拯救自由主义，韦伯借助政治经济学批判方法分析了导致自由主义危机的理论根源和现实根源，并从中找到了改造自由主义的路径，也就是通过从个人主义转向民族主义，实现对自由主义的重新阐释，使之能够适应新的社会条件。

三是韦伯政治哲学思想的建构。对于韦伯来说，拯救自由主义不能成为一种空想，而是必须有着坚实的现实条件作为支撑，他必须回答这样一个根本的问题，即自由何以可能？因此，他借助马克思的概念，为维护个人自由建构出一个资本主义的政治体系。通过分析政治的本质，韦伯指出政治就是一个受到支配体系制约的常态的和广泛的权力斗争活动。作为政治的主体，资产阶级必须提升自己的政治能力，推行一种能够容纳无产阶级在内的民族国家政策。韦伯看到，之所以需要一个强大的资产阶级，是由于现代社会的政治实体也就是国家，已经变成了一个以计算理性为内核的功能主义的官僚制机器。因此，必须要为资产阶级树立一种类似新教伦理的责任伦理，使之成为资产阶级的阶级意识，从而为维护个人自由提供一种最为根本的政治动力。

四是韦伯政治哲学思想的批判。韦伯的思想既有其内在的冲突，也有对后世的外在影响，既有与时代的关联性，也有其时代的局限性。从唯物史观的观点和立场来看，韦伯对马克思的认知并不是全面的、系统的、深刻的，没有真正理解和领会唯物史观的理论要义和原则高度，最终仍然成为一种资产阶级的内在意识形态。我们立足唯物史观批判韦伯，可以深刻反思韦伯的理论局限和时代困境，既能够为中华民族的伟大复兴提供借鉴参考，也能够帮助我们更好地理解和推进人类命运共同体。

As one of the most important thinkers in modern society, Weber not only has extremely important theoretical results in social sciences, but also has a very unique theoretical creation in political philosophy. For a long time, we are more familiar with Weber's sociological thoughts, rather than his political philosophy. In fact, in the history of Western political philosophy and thought, Weber, who was at the turn of the 19th and 20th centuries, played a turning role as a link between the past and the next. His analysis of political issues has not only a theoretical level but also a practical level; it is not only applicable. It applies to Germany as well as the West; it not only focuses on special problems, but also has universal significance. These aspects of Weber's thought have very important enlightening significance for us today.

At the same time, Marx and his historical materialism also had a profound impact on Weber, becoming an inseparable and important factor in the emergence and development of Weber's political philosophy. Although Weber is not a Marxist, his life and thought process have always been accompanied by "Marx". On the one hand, under the inspiration of Marx, Weber realized a new understanding of capitalism by using the ideological resources of historical materialism, and on this basis he emerged as a Weber with an independent ideological system; Influenced by modern thought, contemporary Marxism and later Western Marxism also realized the development of Marxist theory in the process of responding to Weber, further expanding the problem domain and practicality of historical materialism, and enriching the era of Marxism. Sex and combat. For this reason, we need to examine Weber's political philosophy from the perspective of historical materialism, deeply study its internal rationale and shortcomings, and provide us with a new research direction for understanding historical materialism.

To study Weber's political philosophy from the perspective of historical materialism, we can start from four aspects: First, the background of Weber's political philosophy. Taking the history of thought in the 19th century as the main line, starting from the formation process of the two mainstream thoughts of liberalism and nationalism, and the creation process of Marxism, through the analysis of the origin and development process of these thoughts, they are finally brought together into the Weber era. The outstanding problems faced have formed the main background of Weber’s political philosophy. It can be said that Weber lived in the great historical era of the two major trends of thought triggered by the Enlightenment and the rise of Marxism. He not only continued the main ideological achievements of the Enlightenment, but also encountered the criticism of liberalism and nationalism from the historical materialism. And challenges. It was on the basis of this ideological background that Weber took over the task assigned to him by the times.

The second is the basis of Weber's political philosophy. Weber grew up in a liberal environment and pursued liberalism. But in the face of the dilemma of social reality, he changed his views on liberalism under the inspiration of historical materialism, and then re-understood capitalism. He not only saw the general crisis of liberalism, but also reflected on liberalism, and formed the most basic problem of his political philosophy, which is the critique and conversion of liberalism. In order to save liberalism, Weber used the critical method of political economy to analyze the theoretical and realistic roots of the crisis of liberalism, and found a way to transform liberalism, that is, to realize the freedom from individualism to nationalism. Reinterpret it so that it can adapt to new social conditions.

The third is the construction of Weber's political philosophy. For Weber, saving liberalism cannot become a fantasy, but must be supported by solid realistic conditions. He must answer the fundamental question: how is freedom possible? Therefore, with the help of Marx's concept, he constructed a capitalist political system in order to maintain personal freedom. By analyzing the nature of politics, Weber pointed out that politics is a normal and extensive power struggle restricted by the dominant system. As the main body of politics, the bourgeoisie must upgrade its political capabilities and implement a national-state policy that can accommodate the proletariat. Weber saw that the reason for the need for a strong bourgeoisie is that the political entity of modern society, the state, has become a functionalist bureaucratic machine with computational rationality as its core. Therefore, it is necessary to establish a responsibility ethics similar to Protestant ethics for the bourgeoisie and make it a class consciousness of the bourgeoisie, so as to provide the most fundamental political motivation for maintaining individual freedom.

The fourth is the critique of Weber's political philosophy. Weber's thoughts have both internal conflicts and external influences on later generations. They are not only related to the times, but also have their limitations. From the viewpoint and standpoint of historical materialism, Weber’s cognition of Marx is not comprehensive, systematic, and profound. He did not truly understand and understand the theoretical essence and principle of historical materialism, and eventually he still became a bourgeoisie. Inner ideology. Criticizing Weber based on historical materialism can deeply reflect on Weber's theoretical limitations and the predicament of the times. It can not only provide references for the great rejuvenation of the Chinese nation, but also help us better understand and promote a community of shared future for mankind.