Throughout most of history, in China the insane were kept within the home and treated by healers who claimed no specialized knowledge of their condition. In the first decade of the twentieth century, however, psychiatric ideas and institutions began to influence longstanding beliefs about the proper treatment for the mentally ill. In The Invention of Madness, Emily Baum traces a genealogy of insanity from the turn of the century to the onset of war with Japan in 1937, revealing the complex and convoluted ways in which “madness” was transformed in the Chinese imagination into “mental illness.”
Focusing on typically marginalized historical actors, including municipal functionaries and the urban poor, The Invention of Madness shifts our attention from the elite desire for modern medical care to the ways in which psychiatric discourses were implemented and redeployed in the midst of everyday life. New meanings and practices of madness, Baum argues, were not just imposed on the Beijing public but continuously invented by a range of people in ways that reflected their own needs and interests. Exhaustively researched and theoretically informed, The Invention of Madness is an innovative contribution to medical history, urban studies, and the social history of twentieth-century China.

Rapid industrialization, urbanization, and marketization have led to startling social changes in reform-era China. Mindful of the many forms of social theory that relate modernity to individualism, this volume addresses social and cultural change through the lens of psychological anthropology. The contributors explore Chinese modernity through the psychosocial contradictions experienced by artists, dancers, and poets; by mothers and daughters; by school children and migrant workers; the mentally ill, and others. As a whole, the book provides a disturbing but hopeful portrait of Chinese society, an opportunity to rethink the significance of the concept of modernity, and a vivid reminder of the enmeshment of individual psyches in their wider social and cultural environments.

Workers in the United States are losing sleep. In the global economy a growing number of employees hold jobs—often more than one at once—with unpredictable hours. Even before the rise of the twenty-four-hour workplace, the relationship between sleep and industry was problematic: sleep is frequently cast as an enemy or a weakness, while constant productivity and flexibility are glorified at the expense of health and safety.
Dangerously Sleepy is the first book to track the longtime association of overwork and sleep deprivation from the nineteenth century to the present. Health and labor historian Alan Derickson charts the cultural and political forces behind the overvaluation—and masculinization—of wakefulness in the United States. Since the nineteenth century, men at all levels of society have toiled around the clock by necessity: steel workers coped with rotating shifts, Pullman porters grappled with ever-changing timetables and unrelenting on-call status, and long-haul truckers dealt with chaotic life on the road. But the dangerous realities of exhaustion were minimized and even glamorized when the entrepreneurial drive of public figures such as Thomas Edison and Donald Trump encouraged American men to deny biological need in the name of success. For workers, resisting sleep became a challenge of masculine strength.
This lucid history of the wakeful work ethic suggests that for millions of American men and women, untenable work schedules have been the main factor leading to sleep loss, newer ailments such as shift work sleep disorder, and related morbidity and mortality. Dangerously Sleepy places these public health problems in historical context.

本书是基督教（新教）1901—1920年在华传教事业的统计资料，内容丰富翔实，其范围大大超出了宗教状况。它不但是了解辛亥革命前后中国社会历史的一面镜子，而且是帝国主义利用教会收集我国情报的历史证明。但在客观上，作为全面了解当时中国国情的资料，它具有绝无仅有的文献资料价值。书内对我国20世纪初期各省的行政区域、面积、边界、城市人口、地势、山川、民族、语言、气候、物产资源、经济状况、交通、邮电、教育、医疗设施等以及传教史和宗教活动情况等，都进行了极其周密的调查研究，其广度和深度远远超出了传教的范围。因此，本书不仅是研究中国基督教史非常难得的珍贵文献，更是研究中国近代社会历史状况的第一手资料性工具书。