序
北京篇
荒谬的喜剧？——《骆驼祥子》的颠覆性
世俗的技艺——阿城伦
再见《青春之歌》，再见
北京梦华录：北京人到台湾
京剧的粉丝，站出来

上海篇
文学的上海，1931
从“海派”到“张派”——张爱玲小说的渊源与传承
张爱玲再生缘——重复、回旋与衍生的叙事学
海派文学，又见传人——王安忆的小说
四读王安忆

香港篇
香港——一座城市的故事
暴烈的温柔——黄碧云论
腐巧的期待——钟晓阳论
香港，我的香港——论施叔青《香港三部曲》
香港情与爱——回归后的小说叙事与欲望

台北篇
华丽的世纪末——台湾·女作家·边缘诗学
跨世纪·小说台北
冷酷异境里的火种
陈映真相《归乡》及其他
命运的经济，末世的清算

在中国叙事文学的研究里，晚清小说一向不受重视。但不论从历史、美学、意识形态及文化生产的角度来看，此一时期的小说所显现的尖力及复杂面向，都足以让人大开眼界。尤其对治现代文学者而言，晚清小说岂止仅代表一个从传统到现代的过渡阶段；它的出现，还是它的被忽视，本身就已经见证了中国文学现代性的一端。
本书将晚清小说视为一个新兴的文化场域，撷取晚清小说的四个文类:狎邪、侠义公案、丑怪谴责与科幻奇谈作为欲望、正义、价值、真理四种相互交错的话语，通过这四种话语的重新定与域辩难，呈现二十一世纪中国文学及建构的主要关怀。本书通过对晚清文学历史与理论语境的建构，对被阻碍的晚清小说所包含的多重现代性的挖掘，追寻中国现代文学众生喧哗的起源，没有晚清，何来五四？

The Development Reader brings together fifty-four key readings on development history, theory and policy: Adam Smith and Karl Marx meet, among others, Robert Wade, Amartya Sen and Jeffrey Sachs. It shows how debates around development have been structured by different readings of the roles played by markets, empire, nature and difference in the organization of world affairs. For example, present-day concerns about economic liberalization echo long-standing debates around free-trade, extended divisions of labour and national economic policy. Likewise, old debates about empire are re-appearing in critical perspectives on US policy in the Middle East. While there is little room today for old-fashioned environmental or cultural determinism, the attention now being given to climate change and a clash of civilisations shows that questions of nature and difference remain at the centre of development politics. Section and individual extract introductions guide students through the material and bind the readings into a coherent whole. Organized chronologically as well as thematically, it offers an intellectual history of the debates and political struggles that swirl around development. By bringing together intellectual history and contemporary development issues in this way, The Development Reader breaks fresh ground. It will have broad appeal across the humanities and social sciences, and is essential reading for students of contemporary development issues, practitioners and campaigners.

目录：
序：小说中国
辑一
被压抑的现代性
没有晚清，何来“五四”？
寓教于恶
三部晚清狎邪小说
贾宝玉坐潜水艇
晚清科幻小说新论
《老残游记》与公案小说
“谴责”以外的喧嚣
试探晚清小说的闹剧意义
“说话”与中国白话小说叙事模式的关系
翻译“现代性”
论晚清小说的翻译
辑二
从“头”谈起
鲁迅、沈从文与砍头
“母亲”，你在何方？
论巴金的一篇奇情小说
荒谬的喜剧？
《骆驼祥子》的颠覆性
做了女人真倒楣？
丁玲的“霞村”经验
半生缘，一世情
张爱玲与海派小说传统
辑三
从老舍到王祯和
现代中国小说的笑谑倾向
女作家的现代“鬼”话
从张爱玲到苏伟贞
原乡神话的追逐者
沈从文、宋泽莱、莫言、李永平
落地的麦子不死
张爱玲的文学影响力与“张派”作家的超越之路
潘金莲、赛金花、尹雪艳
中国小说世界中“祸水”造型的演变
华丽的世纪末
台湾·女作家·边缘诗学
辑四
历史·小说·虚构
现代文学史理论的文、史之争
以近代中国政治小说的研究为例
现代中国小说研究在西方
想像中国的方法
海外学者看现、当代中国小说与电影
世纪末的中文小说
预言四则

1996年春，我应邀为台北麦田出版公司策划一套书系："当代小说家"。尽管80年代以来小说所曾享有的盛况不再，我个人却以为这一时期的作品精彩纷呈，较之以往只有过之而无不及。我希望推荐华人各个社群的杰作，引起对话，并借以扩充跨世纪华文文学的版图。在每位作家的作品卷首，我都写下一篇序论；不仅介绍作家个别的特色，也将其纳入文学史的脉络里，加以讨论。这一系列的文字到了2002年暂告一段落。承蒙三联书店的邀请，现在重新整理在大陆出版。

本辑含《白银那》（1996）、《日落碗窑》（1996）、《青草如歌的正午》（1999）、《鸭如花》（2001）、《世界上所有的夜晚》（2003）等五个中篇。《鸭如花》写了对人道主义关怀和对民间立场的坚守；而《白银那》、《日落碗窑》《青草如歌的正午》等更贴近现实，风格更为平实。《世界上所有的夜晚》很经典，作者在盈满泪水但又不失其冷静的叙述中，超越了表象的痛苦，直抵命运的本质。《世界上所有的夜晚》曾获2007年第四届鲁迅文学奖。

The practice of delegating roles in social service provision to nonprofit organizations, often referred to as privatization, is a striking feature of the evolution of Western welfare states in the past few decades. "The Welfare State's Other Crisis" proposes an explanation of that trend based on an examination of the case of France. While most observers of the international trend toward increasing delegation to nonprofit organizations have equated it with a conservative assault on the welfare state, Claire Ullman demonstrates that this was not the case in France. There, delegation to nonprofits was principally advocated by three intertwined groups of political elites motivated by the desire to increase the ability of the state to achieve progressive social goals, including enabling welfare programs to reach more of the disadvantaged. These elites sought to recruit nonprofit organizations as partners of the state not to roll back the state, but to bolster and extend its power.To support her argument, Ullman recounts the increasing involvement of non-profit organizations in the implementation of a variety of different welfare policies under the direction of France's socialist government in the 1980s. She finds that every major poverty policy of this administration relied on nonprofits for its implementation, including a campaign against hunger and homelessness, a law implementing a national right to housing and major legislation creating a guaranteed minimum income. Ullman's study suggests that the western welfare state's new reliance on nonprofit organizations be re-evaluated in light of the French case.Policy makers throughout the west have realized that there are some tasks which public agencies seem unable to accomplish without the help of partners in society, and they have turned to nonprofit organizations for help. The new partnership does not necessarily diminish public responsibility for social welfare programs, but it does have important implications for the functioning of the welfare state and even for democracy.

中国，这个古老与现代并存的国度，正在经历着人类历史上最大规模的移民热潮。自上世纪改革开放以来的30余年间，伴随着城市挖掘机的轰鸣声，一座座新兴城镇拔地而起。在这30年中，中国的大小城市已容纳了五亿新增居民。到2030年时，这个数字将达到十亿，占全球人口的八分之一。
中国，早已启动了全面城镇化进程的“和谐号”快车，其承载的是亿万中国人的希望之梦，以及说不尽、道不完的个中故事。
在中国，城镇化发展带来的，是社会结构的急剧变化。它打破了城乡二元化的平静，在勾起了人们欲望的同时，也强迫着大批农民背井离乡，远离土地，到城市去寻觅自己的生机。这些城市移民者们的生存之路，与中国不断深入的城镇化发展一样，走得并不平坦。
本书结合国内外媒体报道和新近研究成果，以一个在中国居住多年的西方人的视角，对中国在城镇化中取得巨大成就的同时，却未能从中获取充分的经济及社会回报，进行了冷静、理性地分析。最后得出结论：中国在城镇化进程中，务必要寻找到更健康、更具有包容性，也更持久的城市发展模式，只有这样，中国的城市才能真正实现文明，并将超越美国，成为世界上最大的经济体。

Michael Mann is one of the most influential sociologists writing today. His three-volume work The Sources of Social Power, the third volume of which has just been completed, has transformed our way of thinking about power and has rewritten the history of human societies. No one interested in understanding how the modern world was shaped, how we got to where we are today and where we’re likely to be heading, can afford to ignore this modern classic. Michael Mann is, as John Hall aptly describes him, ‘a Max Weber for our times.’
Conducted in the form of an extended dialogue with John Hall, this concise and accessible book is the ideal introduction to the work and thought of one of the most original social scientists in the world today. Students and scholars will find the book invaluable, and general readers will find in this book a clear, insightful and masterful guide to the key challenges we face in the years and decades ahead.

《苦炼》以16世纪动荡不安的欧洲社会为背景，但透过岁月的多棱镜，却折射出了人类命运始终面临的一些根本问题。整个小说里，火是泽农化身，泽农与火之间是一种内在的、天然的、持久的联系。在众多火的意象中，智慧之火、知识之火很早就唤起了他的强烈的求知欲以及永不满足的对物质世界和精神世界的好奇心。普罗米修斯神话的第二个陷喻形象即具有锤炼和再造功能的冶炼之火。对于炼丹师泽农而言，火是主宰物质的手段和形式，也是统治世界的工具；同时，火改造物质的功能加速了物质的变革和自然界的时间节奏。冶炼之火赋予人以破坏时间规律的神圣权力。这种超越人类条件并拥有神圣力量的愿望和梦想与泽农在所有领域的反叛精神是相辅相成的。

Roughly 260 million workers in China have participated in a mass migration of peasants moving into the cities, and construction workers account for almost half of them. In Building China, Sarah Swider draws on her research in Beijing, Guangzhou, and Shanghai between 2004 and 2012, including living in an enclave, working on construction jobsites, and interviews with eighty-three migrants, managers, and labor contractors. This ethnography focuses on the lives, work, family, and social relations of construction workers. It adds to our understanding of China's new working class, the deepening rural-urban divide, and the growing number of undocumented migrants working outside the protection of labor laws and regulation. Swider shows how these migrants―members of the global "precariat," an emergent social force based on vulnerability, insecurity, and uncertainty―are changing China's class structure and what this means for the prospects for an independent labor movement.
The workers who build and serve Chinese cities, along with those who produce goods for the world to consume, are mostly migrant workers. They, or their parents, grew up in the countryside; they are farmers who left the fields and migrated to the cities to find work. Informal workers―who represent a large segment of the emerging workforce―do not fit the traditional model of industrial wage workers. Although they have not been incorporated into the new legal framework that helps define and legitimize China's decentralized legal authoritarian regime, they have emerged as a central component of China’s economic success and an important source of labor resistance.

一部几乎贯穿整个“二战”的长篇战时日记。
这本日记的记录时间与整个“二战”大致同步，横跨1940—1945年这些重要的“二战”年月：从苏德友好到两国开战、战事吃紧，从喧闹的舞会派对到满地碎玻璃的破烂酒吧……日记勾勒出了一条具有时间感的纵向线索，以此为战事及其后果刻划了清晰的轨迹。时间密集的日记，带来引人入胜的现场感。读者几乎随着作者一起，经历了一遍战时柏林的生活。
一卷布满历史细节的私人“二战”史。
关于“二战”的历史资料和研究著作很多，本书的写法相比一些讲述“二战”历史的鸿篇巨制，当然是零散而又琐碎的。但作者以战争亲历者的视角，记录了她在战争中的心理状态、物质生活、思想认识、社交、工作等方方面面的内容，使这本日记成为名副其实的私人历史，书中所录的这些细腻、生动、切身的历史细节，正是厚重的大部头历史的一种补充和佐证。值得强调的是，书中用非常详尽的篇幅描述了“七月密谋”暗杀希特勒行动的发起和失败，以及事发后盖世太保的传讯，相关人员的被捕等德方的恐怖手段。本书对这一历史事件做了当事人角度的近距离描述，也是迄今为止发现的唯一一份相关目击记录，是弥足珍贵的一手史料。
一本俄国流亡贵族女性的传奇自传。
本书作者玛丽（“蜜丝”）·瓦西里奇科夫是一位具有传奇特质的女性，出身白俄贵族家庭，父母身份显赫。幼年起即随父母流亡海外，游学法国。成年后在德国工作。这本日记也可视为她的自传。作者开始书写作时才23岁，非常年轻。日记起初也写到了一些富有青春气息的游乐和爱慕事件。但从日记的后半部分可以看出，蜜丝俨然已经成为一名在战火中淬炼出了勇气的成熟女性。这本日记在这一层面上，是一本传奇女性在战争中的个人成长史。同时，由于蜜丝的贵族身份，日记也揭露了一个通常为人所忽略的历史真相：希特勒和贵族之间关系紧张。“七月密谋”刺杀希特勒事件证明了这一点，其中很多参与刺杀者都是贵族。希特勒以此次暗杀行动为借口，铲除了当时欧洲许多地位显赫的家族。
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这本日记开始于1940年1月1日——第二次世界大战爆发后的第一个新年。记日记的这位白俄女爵玛丽（“蜜丝”）·瓦西里奇科夫只有23岁，她与自幼便十分亲密的姐姐带着十一件行李和一台留声机前往柏林。彼时天色仍一片漆黑，一切才刚刚开始。她只顾为生活拮据发愁，完全没有预料到，今后的数年间，警报、炮弹和物资短缺，填满了大部分的日常生活。其后，死亡和盖世太保的阴影又不断降临。而她，将笔耕不辍，勇敢地记录这一切。
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战时留下的最不容忽视的文献，处在如此险恶的环境，文字却又无与伦比的平静和优雅。 ——约翰·高伯瑞（哈佛教授，经济学家）
一言以蔽之，这是迄今为止最杰出的战时日记。这本书既平时又深刻，它透过一位年轻漂亮的贵族小姐的眼睛，勾画了旧欧洲的灭亡。而这位贵族小姐自己的世界，也随着她所经历的事件慢慢覆灭。 ——约翰·勒卡雷
文字生动，细节丰富，叙述明晰，有人道关怀，堪比经典之作《塞缪尔·佩皮斯日记》。 ——《观察家报》
作为不容忽视的史料，这本书无与伦比。 ——英国著名历史学家A. J. P. 泰勒
一份才华横溢的柏林战时见证，也是一个美丽女人怀着令人难以置信的勇气，日复一日谋生活的记录。 ——《每日邮报》
历史、回忆录和自传的巧妙的结合……书中有许多生动的形象……这位被称作蜜丝的小姐在1940年开始写日记时，还……很在意那些花花公子和热闹的聚会……但是到1945年，她不再抱有这样的幻想。她更渴求食物……在柏林和维也纳，她闻到过轰炸之后的废墟中散发出的尸体腐烂的味道，也曾经失去过挚友。 ——《华盛顿邮报》

「每一天發生的每樣事對我來說都是全新的。資訊不斷轟炸著我，經驗不斷轟炸著我……而我衰微的精神狀態幾乎要失控了。」
「你感覺自己將參與這歷史性一刻；在一區域中，整體生活模式裡很深刻的某項東西即將要轉變……你正在……創造……歷史。從某些方面來看是全然無私無我的，但（你）也同時發現了自我。」
「它讓我欣喜若狂……第一次這些片段碎塊嵌合在一塊……感覺像我自己……我認為透過它,我們不但成就了些事，也是實現我個人的救贖。」
「它是我人生中最長的夢魘：三個月──一九六四年的六月、七月、八月。」
本書即是詳述這個撼動美國六○年代，歷時不到三個月的「自由之夏」運動（Freedom Summer）。這段期間，超過一千人聚集至美國密西西比州，共同居住在「自由之家」，或寄住在當地不懼種族隔離主義者威脅的黑人家庭中。計劃期間，難以緩解的恐懼、令人苦惱的貧困，以及間或發生的暴力事件，都困擾計劃的進行，最後造成四位自願者被毆打致死、八十位自願者受傷、一百位自願者被逮捕，並有六十七間教堂、房屋及商店被砸毀或焚燒。這個夏天是每位參與者心中難以磨滅的經驗，他們的生命被改變，進而撼動整個世代。
「自由之夏」是美國社運的重要轉捩點，透過它所引發的文化與政治效應，孕生了日後其他重要運動，包括女權運動、反戰運動、學生運動等。自由之夏不僅為六○年代眾多行動主義的嘗試提供了組織基礎，同時也關鍵性地推動這個時代茁生的反文化思潮發展。

本书通过追溯19世纪下半叶到20世纪70年代晚期一百多年来的美国教育发展历史，主要以医学、法律和工程学教育为例，剖析了文凭社会是如何形成的、对社会产生的正面和负面影响，展现了文凭异化的过程，解释了学校教育与社会分层的内在关系，进而完成了对当代资本主义教育制度的反思和批判，最后则提出了化解文凭主义弊端的办法，预测了文凭主义在未来社会中的处境。 作者针砭时弊，揭穿了关于教育的诸多神话，认为建立在教育基础之上的文凭社会是一种不合理的分层机制，建议废除文凭。在当下这个文凭社会的势力越来越强的时代，书中内容有助于我们更好地理解当前面临的诸多教育问题，积极思谋应对之策。

沒有馬克思，就沒有今日的社會！
已經兩百年了，為什麼馬克思依然重要？馬克思對資本主義、勞動、政治、歷史的剖析，為什麼依然犀利有效？坊間已有許多馬克思相關書籍，為什麼還需要這本書？
和一般解讀馬克思的著作不同，本書是第一本將馬克思的核心思想，例如人應該如何生活、資本主義如何運作、勞動與工時問題、如何理解社會主義等，依原典分類摘錄並加以詮釋的著作。每個主題都有一篇導讀，帶領讀者從宏觀的視野理解馬克思和當代社會的關聯，並掌握馬克思極具爆發力的思想火花。
如果你對馬克思的學說已相當熟悉，這本書為你整理出重要的原典段落；如果你剛開始接觸馬克思，這本書既有原典的忠實度，又有學者的解說導讀，是最快速精確的入門讀物。
本書特色
本書以較易吸收的摘錄原典片段方式，拉近馬克思和讀者的距離。然而在片段中，本書依然保持馬克思思想的原貌，是非常獨特、好讀，又親近的寫作方式。
知識界好評推薦（依姓名筆畫排列）
吳豐維　台灣高中哲學教育推廣學會理事長
沈清楷　比利時魯汶大學哲學博士
洪世謙　中山大學哲學所副教授
孫友聯　台灣勞工陣線祕書長
張君玫　東吳大學社會學系教授
許甘霖　東海大學社會系助理教授
黃厚銘　政治大學社會學系副教授
黃哲斌　新聞工作者
葉　浩　政治大學政治系副教授

Many scholars and citizens alike have counted on civic groups to create broad ties that bind society. Some hope that faith-based civic groups will spread their reach as government retreats. Yet few studies ask how, if at all, civic groups reach out to their wider community. Can religious groups - long central in civic America - create broad, empowering social ties in an unequal, diverse society? Over three years, Paul Lichterman studied nine liberal and conservative Protestant-based volunteering and advocacy projects in a mid-sized American city. He listened as these groups tried to create bridges with other community groups, social service agencies, and low-income people, just as the 1996 welfare reforms were taking effect. Counter to long-standing arguments, Lichterman discovered that powerful customs of interaction inside the groups often stunted external ties and even shaped religion's impact on the groups. Comparing groups, he found that successful bridges outward depend on group customs which invite reflective, critical discussion about a group's place amid surrounding groups and institutions. Combining insights from Alexis de Tocqueville, John Dewey, and Jane Addams with contemporary sociology, "Elusive Togetherness" addresses enduring questions about civic and religious life that elude the popular 'social capital' concept. To create broad civic relationships, groups need more than the right religious values, political beliefs, or resources. They must learn new ways of being groups.

This book challenges the myth that Americans' emphasis on personal fulfilment necessarily weakens commitment to the common good. Drawing on extensive participant-observation with a variety of environmentalist groups, Paul Lichterman argues that individualism sometimes enhances public, political commitment and that a shared respect for individual inspiration enables activists with diverse political backgrounds to work together. This personalised culture of commitment has sustained activists working long-term for social change. The book contrasts 'personalised politics' in mainly white environmental groups with a more traditional, community-centred culture of commitment in an African-American group. The untraditional, personalised politics of many recent social movements invites us to rethink common understandings of commitment, community, and individualism in a post-traditional world.

Religious groups constitute a large part of America's voluntary sector, yet relatively few works have investigated them broadly. This collection of essays investigates the public roles of religious congregations and associations. With contributions by premier social scientists, the work gets to the bottom of how effective--or ineffective--religious groups are in offering social services, fostering community life, and creating discussion of social issues such as homosexuality and welfare reform. Arguing that religious groups experience many of the same constraints and opportunities as nonreligious associations, the book's new assessment of religious groups' public roles goes beyond pessimists' fears that these groups promote culture wars, as well as optimists' expectations that religious groups are always good for society. Touching on themes as old as the American republic, this work brings into focus an urgent, current discussion that will be of great interest to students of religion and society, public religion, civil society, or religion and politics, as well as to religious leaders and policymakers.