《夏洛的网》(第九辑）讲述在朱克曼家的谷仓里，快乐地生活着一群动物，其中小猪威尔伯和蜘蛛夏洛建立了最真挚的友谊。然而，一个最丑恶的消息打破了谷仓的平静：威尔伯未来的命运竟是成为熏肉火腿。作为一只猪，悲痛绝望的威尔伯似乎只能接受任人宰割的命运了，然而，看似渺小的夏洛却说：“我救你。”于是，夏洛用自己的丝在猪栏上织出了被人类视为奇迹的网上文字，彻底逆转了威尔伯的命运，终于让他在集市的大赛中赢得了特别奖，和一个安享天年的未来。但，这时，蜘蛛夏洛的生命却走到了尽头。

本书包括中篇小说9部：
《思无邪》
《逝者的恩泽》
《取景器》
《白衣》
《向中产阶级致敬》
《镜中姐妹》
《燕子笺》
《白围脖》
《纸醉》

● 鲁迅文学奖得主鲁敏zui新长篇小说力作！
● 都市族群精神折射：孤独、疏离、无力逃脱又渴求打破的灰度空境
● 故事疑点丛丛，悬念迭生，各阶层人物群像纷至呈现，在艰辛的岁月该如何经营自己？
● 糅杂戏谑叙事、现代主义与解构哲思，在尘埃纷披的世相中勾勒出沉埋已久的心灵之翼！
内容介绍：
一辆大巴翻车坠崖，女人小六成为失踪者。现场扑朔迷离。
寻找与臆想次第展开，由亲密到隔阂到陌生。
枕边人、亲爱者、闺中友、上下级、朋友圈，都由此陷入日常面目下的涌动暗流……
小六抛下一切去苦苦寻找又寻而不得的，究竟是什么？每一个扑空的假设，都是对飘萍般人生内核的无情确证。
鹊拣寒枝，蝶飞沧海，这是一场迷雾中的精神逆奔，一曲后现代的长歌踏行。

“中土”一词源自北欧神话，意指相对于上层世界和下层世界的“人类所居世界”。托尔金即是借用这个概念，创造出经典奇幻作品《魔戒》。跟托尔金一样，本书作者企图为读者重建凯尔特人中土世界的样貌，但不一样的是，罗布写的不是小说，而是证明凯尔特文明毫不逊于罗马文明的翻案之作。他广泛运用历史学、地理学、语言学、天文学、几何学等各个学门的知识，让这个文字史料付之阙如，遥远且经常充满误解的失落文明，重新回归到欧洲上古史的脉络中。
不过，本书亦非正经八百的学术著作。罗布不是象牙塔里的学者，他比较像是一位博学敏锐的侦探，以单车为办案交通工具，综合神话传说、文献资料、考古实证、虚拟地图等各种线索，一一走访凯尔特人的聚落与圣所，推理出中土世界隐含的宇宙秩序。因此，阅读本书的读者，也可以得到和阅读推理小说同样的乐趣，并且会益发相信这位单车神探的结案陈述：凯尔特人尽管不像罗马人是优秀的土木工程专家，但绝对是杰出的数学家、天文学家；此外，罗马帝国为后世所称道的城市和道路建设，也很可能是在凯尔特人奠定的良好基础上发展而成。

本书聚焦于伪善与正直的伦理政治问题，探究它们是什么、具有什么形式、为什么会如此呈现出来，以及用不同的方式辨别它们的特征会有什么不同的政治后果。
基于对马基雅维利与卢梭作品的细致分析，作者格兰特指出，人与人之间的互相依赖是政治的内在属性，因此，并不彻底独立的个人便无法通过彻底的诚实而在社会生活中实现自己的政治目的。即使最大程度地运用理性，也无法弥补这一内在问题。伪善因而不可避免地成为了政治生活的必然要素。面对伪善的必然性，作者指出，必须从伪善中甄别出合理的与破坏性的。

編輯《七十年代》第二集，動力可以說完全來自讀者的鼓勵。我們很重視讀者對第一集的批評，其中之一，是參與回憶的作者不夠廣泛，在七十年代這個“歷史夾縫”生存、生活、成長的人們，應該包括各個方面、各個階層，為什麼執筆回憶的，大多是一些文化人，特別是學術界和文學藝術界的人居多，由他們構成七十年代回憶的主體？ 在這第二集的編輯中，我們擴大作者面積和層次。
本書幾十位作者，從懵懵懂懂的少年時期就一步跨入一個罕有的歷史夾縫當中，並且在如此沉重的歷史擠壓裏倔强生長和成熟起來，這一代人在走出七十年代之後，不但長大成人，而且成為二十世紀末以來中國社會中最有活力，最有能量，也是至今還引起很多爭議，其走向和命運一直為人特別關注的知識群體。

這是一本收錄了三十篇記憶文字的集子，內容很集中，都是對「七十年代」的追憶和回顧。對很多人來說，那一段歲月雖然不過是三四十年前的事，時間不算很長，可是感覺上，已經是屬於上個世紀的一個非常遙遠的年代了。在那些年代裏究竟發生了些甚麼事，有如影像早已漫漶不清的老照片，只留下了一點依稀的影子，難以辨認，也難以追尋。但是，我們相信，凡是讀過此書的讀者都會發現，原來那一段生活和歷史並沒有在忘卻的深淵裏淹沒，它們竟然在這本書的一篇篇的文字裏復活，栩栩如生，鮮活如昨。

《表达的力量：当中国公益组织遇上媒体》旨在剖析中国公益组织与媒 体的互动关系。中国公益组织与媒体通过括跃的互动，形成一种基于媒体平台的公众表 达，对公共政策和政府行为产生影响。这一过程正在成为重要的政治参与通道，在实践层面赋予民众以一定程度的公民权利，拓展底层社会空间， 每促进政府善治。由词，我们可以观察媒体转型与政治参与空间逐步开放的过程，并预见中国公民社会的可能与限制。

《情感教育》是法国大作家福楼拜的长篇小说代表作，主人公福赖代芮克•毛漏出身于法国外省家庭，在去巴黎上大学途中与画商阿尔鲁夫妇结识，对阿尔鲁夫人一见倾心。到巴黎后，他想方设法接近阿尔鲁夫人，但对方隐忍矜持，得到她的爱并非易事。渴望与失望之余，福赖代芮克又纠缠于交际花罗莎乃特、大投机家党布罗斯的夫人、家乡女子路易丝等几个不同类型女人的怀抱。情事以外，时局动荡，福赖代芮克与各种政治倾向的人物交往，一八四八年二月革命的浪潮在小说中得到了直接的反映。

中国NGO的创业者们，是一群用梦想改变社会、用行动书写历史的公民。如今他们中的许多人已届高龄，有的甚至已不幸仙逝。他们曾拥有的梦想、曾采取的行动，是中国公民社会中最富有生命力和先驱性的历史，是以公民个人为主体展现的中国NGO的创业史。

Orangutans swing from Kevlar-lined fire hoses. Giraffes feast on celebratory birthday cakes topped with carrots instead of candles. Hi-tech dinosaur robots growl among steel trees, while owls watch animated cartoons on old television sets. In American Zoo, sociologist David Grazian takes us on a safari through the contemporary zoo, alive with its many contradictions and strange wonders.
Trading in his tweed jacket for a zoo uniform and a pair of muddy work boots, Grazian introduces us to zookeepers and animal rights activists, parents and toddlers, and the other human primates that make up the zoo's social world. He shows that in a major shift away from their unfortunate pasts, American zoos today emphasize naturalistic exhibits teeming with lush and immersive landscapes, breeding programs for endangered animals, and enrichment activities for their captive creatures. In doing so, zoos blur the imaginary boundaries we regularly use to separate culture from nature, humans from animals, and civilization from the wild.
At the same time, zoos manage a wilderness of competing priorities – animal care, education, scientific research, and recreation – all while attempting to serve as centers for conservation in the wake of the current environmental and climate-change crisis. The world of the zoo reflects how we project our own prejudices and desires onto the animal kingdom, and invest nature with meaning and sentiment. A revealing portrayal of comic animals, delighted children, and feisty zookeepers, American Zoo is a remarkable close-up exploration of a classic cultural attraction.

The Chinese economy's return to commodification and privatization has greatly diversified China's institutional landscape. With the migration of more than 140 million villagers to cities and rapid urbanization of rural settlements, it is no longer possible to presume that the nation can be divided into strictly urban or rural classifications.
Creating Wealth and Poverty in Postsocialist China draws on a wide variety of recent national surveys and detailed case studies to capture the diversity of postsocialist China and identify the contradictory dynamics forging contemporary social stratification. Focusing on economic inequality, social stratification, power relations, and everyday life chances, the volume provides an overview of postsocialist class order and contributes to current debates over the forces driving global inequalities. This book will be a must read for those interested in social inequality, stratification, class formation, postsocialist transformations, and China and Asian studies.

The civil society sector―made up of millions of nonprofit organizations, associations, charitable institutions, and the volunteers and resources they mobilize―has long been the invisible subcontinent on the landscape of contemporary society. For the past twenty years, however, scholars under the umbrella of the Johns Hopkins Comparative Nonprofit Sector Project have worked with statisticians to assemble the first comprehensive, empirical picture of the size, structure, financing, and role of this increasingly important part of modern life.
What accounts for the enormous cross-national variations in the size and contours of the civil society sector around the world? Drawing on the project’s data, Lester M. Salamon, S. Wojciech Sokolowski, Megan A. Haddock, and their colleagues raise serious questions about the ability of the field’s currently dominant preference and sentiment theories to account for these variations in civil society development. Instead, using statistical and comparative historical materials, the authors posit a novel social origins theory that roots the variations in civil society strength and composition in the relative power of different social groupings and institutions during the transition to modernity.
Drawing on the work of Barrington Moore, Dietrich Rueschemeyer, and others, Explaining Civil Society Development provides insight into the nonprofit sector’s ability to thrive and perform its distinctive roles. Combining solid data and analytical clarity, this pioneering volume offers a critically needed lens for viewing the evolution of civil society and the nonprofit sector throughout the world.

从军经历伴随了严歌苓整个的青春年华。当她后来成为了一个作家，这段经历成了她取之不竭的创作源泉。《一个女兵的悄悄话》《雌性的草地》《灰舞鞋》《白麻雀》《爱犬颗勒》，都以部队生活为题材，但多是以一个作家的客观视角来为那个时代的军人塑像。而她*创作的长篇小说《芳华》则具有浓厚的个人自传色彩，是以*人称描写她当年亲历的部队文工团生活：隐藏在西南部都城的一座旧红楼里、某部队文工团的内景中发生的军版“才子佳人”的故事。
《芳华》涵盖了严歌苓的青春与成长期，她在四十余年后回望这段经历，笔端蕴含了饱满的情感。青春荷尔蒙冲动下的少男少女的懵懂激情，由激情犯下的过错，由过错生出的懊悔，还有那个特殊的时代背景，种种，构成了《芳华》对一段历史、一群人以及潮流更替、境遇变迁的复杂感怀。今天的作者严歌苓与当时的小女兵萧穗子在作品里构成了理性与感性的对话关系，重新呈现了当时年代里青春的混沌、感性与蒙昧。生命的恣肆与人性的层次以及时代的的特征构成了《芳华》繁复的调性，它向读者打开了多层面的认识路径。

本书英文版第一版于2010年（告别功利：人文教育忧思录），第二版于2016年，本书为第二版译本。
在这本书中，当代著名哲学家玛莎·努斯鲍姆从根本上批判了一种思想，即教育首先是为经济增长服务的工具。她指出，经济增长并不一定导致更好的生活质量；忽视和嘲讽艺术和人文学科，将使我们大家的生活质量以及我们民主制度的健康陷入危险。
作者指出，从教育的历史上说，人文学科曾经是教育 的中心内容，因为人文教育被认为是培养负责任的、有能力的公民的重要手段。但是，近年来，在世界很多国家，教育的目的走向了令人担忧的方向。急切地想推动经济发展，许多国家日益将培养学生的经济生产力作为主要目标，而不是培养他们的批判性思维能力，让他们成为有知识、有道德、负责任的公民。这种以获利的技能为中心的教育已经腐蚀了青年人质疑权威的勇气与能力，降低了他们对弱势群体、不同文化背景的人的同情心，削弱了他们处理复杂的全球性问题的能力。这些基本能力的缺失对社会和世界的健康发展是有害的。为改变这种状况，作者认为我们应该抵制将教育降格为赢利的工具。相反，我们应该将教育和人文紧密联系起来，让学生们成为对他们的国家和整个世界有责任心的公民。

Polygamy, forced marriage, female genital mutilation, punishing women for being raped, differential access for men and women to health care and education, unequal rights of ownership, assembly, and political participation, unequal vulnerability to violence. These practices and conditions are standard in some parts of the world. Do demands for multiculturalism - and certain minority group rights in particular - make them more likely to continue and to spread to liberal democracies? Are there fundamental conflicts between our commitment to gender equity and our increasing desire to respect the customs of minority cultures or religions? In this book, the eminent feminist Susan Moller Okin and fifteen of the world's leading thinkers about feminism and multiculturalism explore these unsettling questions in a provocative, passionate, and illuminating debate. Okin opens by arguing that some group rights can, in fact, endanger women. She points, for example, to the French government's giving thousands of male immigrants special permission to bring multiple wives into the country, despite French laws against polygamy and the wives' own bitter opposition to the practice. Okin argues that if we agree that women should not be disadvantaged because of their sex, we should not accept group rights that permit oppressive practices on the grounds that they are fundamental to minority cultures whose existence may otherwise be threatened. In reply, some respondents reject Okin's position outright, contending that her views are rooted in a moral universalism that is blind to cultural difference. Others quarrel with Okin's focus on gender, or argue that we should be careful about which group rights we permit, but not reject the category of group rights altogether. Okin concludes with a rebuttal, clarifying, adjusting, and extending her original position. These incisive and accessible essays - expanded from their original publication in "Boston Review" and including four new contributions - are indispensable reading for anyone interested in one of the most contentious social and political issues today. The diverse contributors, in addition to Okin, are Azizah al-Hibri, Abdullahi An-Na'im, Homi Bhabha, Sander Gilman, Janet Halley, Bonnie Honig, Will Kymlicka, Martha Nussbaum, Bhikhu Parekh, Katha Pollitt, Robert Post, Joseph Raz, Saskia Sassen, Cass Sunstein, and Yael Tamir.

What happens to left and liberal political orientations when faith in progress is broken, when both the sovereign individual and sovereign states seem tenuous, when desire seems as likely to seek punishment as freedom, when all political conviction is revealed as contingent and subjective? "Politics Out of History" is animated by the question of how we navigate the contemporary political landscape when the traditional compass points of modernity have all but disappeared. Wendy Brown diagnoses a range of contemporary political tendencies - from moralistic high-handedness to low-lying political despair in politics, from the difficulty of formulating political alternatives to reproaches against theory in intellectual life - as the consequence of this disorientation. "Politics Out of History" also presents a provocative argument for a new approach to thinking about history - one that forsakes the idea that history has a purpose and treats it instead as a way of illuminating openings in the present by, for example, identifying the haunting and constraining effects of past injustices unresolved. Brown also argues for a revitalized relationship between intellectual and political life, one that cultivates the autonomy of each while promoting their interlocutory potential. This book will be essential reading for all who find the trajectories of contemporary liberal democracies bewildering and are willing to engage readings of a range of thinkers - Freud, Marx, Nietzsche, Spinoza, Benjamin, Derrida - to rethink democratic possibility in our time.

In the spirit of the mega-selling On Bullshit , philosopher Aaron James presents a theory of the asshole that is both intellectually provocative and existentially necessary.
What does it mean for someone to be an asshole? The answer is not obvious, despite the fact that we are often personally stuck dealing with people for whom there is no better name. Try as we might to avoid them, assholes are found everywhere—at work, at home, on the road, and in the public sphere. Encountering one causes great difficulty and personal strain, especially because we often cannot understand why exactly someone should be acting like that .

Asshole management begins with asshole understanding. Much as Machiavelli illuminated political strategy for princes, this book finally gives us the concepts to think or say why assholes disturb us so, and explains why such people seem part of the human social condition, especially in an age of raging narcissism and unbridled capitalism. These concepts are also practically useful, as understanding the asshole we are stuck with helps us think constructively about how to handle problems he (and they are mostly all men) presents. We get a better sense of when the asshole is best resisted, and when he is best ignored—a better sense of what is, and what is not, worth fighting for.