政治史
Political Order and Political Decay 豆瓣
作者: Francis Fukuyama Farrar, Straus and Giroux 2014 - 9
The second volume of the bestselling landmark work on the history of the modern state
Writing in The Wall Street Journal, David Gress called Francis Fukuyama’s Origins of Political Order “magisterial in its learning and admirably immodest in its ambition.” In The New York Times Book Review, Michael Lind described the book as “a major achievement by one of the leading public intellectuals of our time.” And in The Washington Post, Gerard DeGrott exclaimed “this is a book that will be remembered. Bring on volume two.”
Volume two is finally here, completing the most important work of political thought in at least a generation. Taking up the essential question of how societies develop strong, impersonal, and accountable political institutions, Fukuyama follows the story from the French Revolution to the so-called Arab Spring and the deep dysfunctions of contemporary American politics. He examines the effects of corruption on governance, and why some societies have been successful at rooting it out. He explores the different legacies of colonialism in Latin America, Africa, and Asia, and offers a clear-eyed account of why some regions have thrived and developed more quickly than others. And he boldly reckons with the future of democracy in the face of a rising global middle class and entrenched political paralysis in the West.
A sweeping, masterful account of the struggle to create a well-functioning modern state, Political Order and Political Decay is destined to be a classic.
宋明理学与政治文化 豆瓣
作者: 余英时 广西师范大学出版社 2006 - 5
本书包括两部分,第一部分集中讨论宋代理学的起源和发展,及其政治文化之间千丝万缕的复杂关系;第二部分研究明代理学与政治文化的关系。全书根据原始史料建构一个整体的历史景观。籍由通过宋代的历史脉络和具体情境,重建理学从开始到完成的实际过程。作者从历史观点强调理学(或道学)的起源和发展首先必须置於宋代特有的政治文化的大纲维中,然后才能得比较全面的认识。全书对宋明理学的文献(二程、张载、朱熹等)作了政治的解读,开显出迥异于传统学界建构的宋明政治文化。奠基于深厚的学养与历史意识,作者广泛掌握史料,细密交织解读文献史料,更深入分析古代士人内心隐微的层次,让全书不只有大论断,也有细部的辩证,势必撞击学界既往的陈说,为宋明理学研究开辟了新局面。
2014年7月16日 想读 其实这是我翻人家书单找到的。这两天,因为我读了《清末》那本书以后呢,我就对中国人的精神世界产生了疑问,有观点认为传统中国的文化同质性很强,但是仔细考察,会发现上层社会和下册社会之间的区隔很大(之所以能实现社会控制,我觉得和低识字率应该是相关的。),尤其是精神世界。下层社会的精神世界主要是宗教与戏曲,对于宗教呢,士大夫是偏重哲学思想,比如他们对儒释道的改造,而普通人则是偏重于精神信仰层次,传统中国的信仰里也有些怪力乱神的东西,士大夫们对于宗教的实用主义也会从某些“理性”角度来合理化这些民间信仰。我觉得这对于沟通不同阶层,实现社会控制这方面还挺重要的。因为这些宗教会产生结社,这属于杜赞奇说的传统文化网络上的一结。总之,具体的我也不清楚,先看看再说。
历史 思想史 政治史 理学