This lively and provocative book casts an anthropological eye on the field of science in a wide-ranging and innovative discussion that integrates philosophy, history, sociology, and auto-ethnography. Jonathan Marks examines biological anthropology, the history of the life sciences, and the literature of science studies while upending common understandings of science and culture with a mixture of anthropology, common sense, and disarming humor.Science, Marks argues, is widely accepted to be three things: a method of understanding and a means of establishing facts about the universe, the facts themselves, and a voice of authority or a locus of cultural power. This triple identity creates conflicting roles and tensions within the field of science and leads to its record of instructive successes and failures. Among the topics Marks addresses are the scientific revolution, science as thought and performance, creationism, scientific fraud, and modern scientific racism. Applying his considerable insight, energy, and wit, Marks sheds new light on the evolution of science, its role in modern culture, and its challenges for the twenty-first century.

What do we talk about when we talk about "religion"? Is it an array of empirical facts about historical human civilizations? Or is religion what is in essence unpredictable - perhaps the very emergence of the new? In what ways are the legacies of religion - its powers, words, things, and gestures - reconfiguring themselves as the elementary forms of life in the twenty-first century? Given the Latin roots of the word religion and its historical Christian uses, what sense, if any, does it make to talk about "religion" in other traditions? Where might we look for common elements that would enable us to do so? Has religion as an overarching concept lost all its currency, or does it ineluctably return - sometimes in unexpected ways - the moment we attempt to do without it? This book explores the difficulties and double binds that arise when we ask "What is religion?" Offering a marvelously rich and diverse array of perspectives, it begins the task of rethinking "religion" and "religious studies" in a contemporary world. Opening essays on the question "What is religion?" are followed by clusters exploring the relationships among religion, theology, and philosophy and the links between religion, politics, and law. Pedagogy is the focus of the following section. Religion is then examined in particular contexts, from classical times to the present Pentacostal revival, leading into an especially rich set of essays on religion, materiality, and mediatization. The final section grapples with the ever-changing forms that "religion" is taking, such as spirituality movements and responses to the ecological crisis. Featuring the work of leading scholars from a wide array of disciplines, traditions, and cultures, "Religion: Beyond a Concept" will help set the agenda for religious studies for years to come. It is the first of five volumes in a collection entitled "The Future of the Religious Past", the fruit of a major international research initiative funded by the Netherlands Organization for Scientific Research.

《后现代主义百科全书(套装共2册)》是一本具有综合性、权威性的工具书。全书将“后现代主义”置于具体的社会、历史、文化语境中，围绕这一中心概念，从不同的视角来界定这一概念在艺术、文学、哲学、历史、宗教以及其他人文、社会科学中发展演化的踪迹。全书采集了与“后现代主义”这一当代文化现象相关的300多个辞条，不仅是专家学者案头的必备之书，也是普通读者了解“后现代主义”的一本便捷的入门向导。

《秦桧研究》不是原创，是在1999年初版《秦桧传》的基础上修订而成的。从上世纪80年代开始，史学界为了拨乱反正，普及历史知识，曾经出现一股撰写人物传记的热潮。这些人物，大多是历史上的英雄人物和圣君贤相，即所谓正面人物。这是无可厚非的。因为，这些人在历史上起过进步作用，作过有益于人民的事情，为历史增添了光辉。人们常说，历史一面镜子。但是，这面镜子，犹如《红楼梦》中的风月宝鉴一样，是有正反两面的。善与恶、美与丑、忠与奸是并存的，而且，总是在斗争与比较中显现出来的。因此，写好一部有血有肉的奸臣传，也是历史教育所必需的。它既可以突现英雄人物的正面形象，也可以客观地反映历史的真实面貌，起到“嘉善矜恶”的作用

《十九世纪欧洲语言学史》详尽地介绍了西方比较语言学的兴起和发展，对于近代欧洲语言科学的发展、方法和成果做了综合的叙述。介绍了欧洲古典时代、中世纪以及16，17，18世纪的语言学的演进，叙述了印欧语系各个语支以及世界各个语系的研究情形，并从碑铭与考古的发现情况对文字史进行了探讨，最后还讨论了比较语言学的方法论及其演进过程。
著名语言学家朱德熙先生称《十九世纪欧洲语言学史》为“最好的一本介绍历史比较方法的书”。

Marking a major development in Foucault's thinking, this book takes as its starting point the notion of "biopower," studying the foundations of this new technology of power over populations. Distrinct from punitive disciplinary systems, the mechanisms of power are here finely entwined with the technologies of security. In this volume, though, Foucault begins to turn his attention to the history of "governmentality," from the first centuries of the Christian era to the emergence of the modern nation state--shifting the center of gravity of the lectures from the question of biopower to that of government. In light of Foucault's later work, these lectures illustrate a radical turning point at which the transition to the problematic of the "government of self and others" would begin.