In This Earthly Frame, David Sehat narrates the making of American secularism through its most prominent proponents and most significant detractors. He shows how its foundations were laid in the U.S. Constitution and how it fully emerged only in the twentieth century. Religious and nonreligious Jews, liberal Protestants, apocalyptic sects like the Jehovah’s Witnesses, and antireligious activists all used the courts and the constitutional language of the First Amendment to create the secular order. Then, over the past fifty years, many religious conservatives turned against that order, emphasizing their religious freedom.
Avoiding both polemic and lament, Sehat offers a powerful reinterpretation of American secularism and a clear framework for understanding the religiously infused conflict of the present.

In 1996, with the publication of Southern Thought, Italian writer Franco Cassano became widely recognized as one of the most important voices in the contemporary Italian and European intellectual scene. In this engaging and provocative book, which ranges effortlessly between the fields of sociology, political science, philosophy, cultural anthropology, and literature, Cassano offers a critique of normative models of modernization derived from Eurocentric and North Atlantic paradigms, while claiming that autonomous paths to modernity exist in the Mediterranean and the so-called Global Souths. Cassano's rethinking of the South seeks nothing less than to reverse the North-South relationship: not to think of the South in light of modernity, but rather to think of modernity in light of the South.In this work, the South is no longer a belated, imperfect, incomplete, and not-yet North but the space of a differential, autonomous identity to be recovered and rediscovered. Thus, Southern Thought not only exemplifies a brilliant critique of Occidentalism but represents a valiant attempt to restore agency and dignity to the heritage and legacies of Southern civilizations and cultures. Four additional essays supplement this English translation of the original Italian book.

著名华裔地理学家段义孚写作于20世纪70年代的《恋地情结》这本书，以人与环境的情感纽带为主题，经由认识人类自身――人的感知、态度和价值观，而认识人与环境的关系。再经由认识环境作为生物的人、社会的人以及个体的人的文化和生活方式的空间（物质）载体，而重新认识人与环境的关系。环境的生成，是人类不断建构理想人地关系的过程。《恋地情结》开创性地将现象学和存在主义哲学与地理学的基本概念、核心问题融为一体，并以广博的东西方文化案例成功地诠释了书的主题，从而为人本主义地理学建立起基本的理论框架、概念和方法论。
本书不仅深刻地影响了地理学自身，也对同时期西方的人文社会科学带来了巨大影响，成为西方整个文化领域“空间转向”的重要推手。而他这部深具吸引力的著作在美国也以雄踞畅销书榜长达五周的好成绩，证明它受到了广大读者的一致喜爱。

Fourteen-year-old Mona isn’t like the wizards charged with defending the city. She can’t control lightning or speak to water. Her familiar is a sourdough starter and her magic only works on bread. She has a comfortable life in her aunt’s bakery making gingerbread men dance.
But Mona’s life is turned upside down when she finds a dead body on the bakery floor. An assassin is stalking the streets of Mona’s city, preying on magic folk, and it appears that Mona is his next target. And in an embattled city suddenly bereft of wizards, the assassin may be the least of Mona’s worries…

Chinese medicine has a long history in the United States, with written records dating back to the American colonial period. In this intricately crafted history, Tamara Venit Shelton chronicles the dynamic systems of knowledge, therapies, and materia medica crossing between China and the United States from the eighteenth century to the present. Chinese medicine, she argues, has played an important and often unacknowledged role in both facilitating and undermining the consolidation of medical authority among formally trained biomedical scientists in the United States.
Practitioners of Chinese medicine, as racial embodiments of “irregular” medicine, became useful foils for Western physicians struggling to assert their superiority of practice. At the same time, Chinese doctors often embraced and successfully employed Orientalist stereotypes to sell their services to non-Chinese patients skeptical of modern biomedicine. What results is a story of racial constructions, immigration politics, cross-cultural medical history, and the lived experiences of Asian Americans in American history.

“没有艺术，只有艺术家”。贡布里希的这句名言，对于中国古代艺术似乎尤其适合。中国古代艺术与中国哲学一样，首先关乎的是人，人心的，人性的。所以，古代书画的欣赏，讲起来，最好还是先从其创作者讲起。这本书正是这样的尝试。有传奇，有故事新编，有博物学，有艺术史，有民俗学，有寓言 ，有志异，有幻想，在这其中，王羲之、米芾、韩干、宋徽宗、杨凝式、倪云林等等遥远的庙堂上供奉着的古代书画大师忽然以一种活生生的方式，或诡异，或日常性地在各种奇异的故事里呈现。这些创作者人活起来，随之，他们的那些作品似乎也跟着鲜活起来了。
* 中国古代书画艺术家的故事新编
* 中国传统笔记小说在现代汉语里的复兴
如鲁迅说的“古颖艳异”
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在芥川龙之介与王小波左右
在《世说新语》与《山月记》之间
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风行水上（高军）、黄晓丹、何大草 推荐

At sixty-two meters the Leshan Buddha in southwest China is the world’s tallest premodern statue. Carved out of a riverside cliff in the eighth century, it has evolved from a religious center to a UNESCO World Heritage Site and popular tourist destination. But this Buddha does not stand alone: Sichuan is home to many cave temples with such monumental sculptures, part of a centuries-long tradition of art-making intricately tied to how local inhabitants made use of their natural resources with purpose and creativity. These examples of art embedded in nature have altered landscapes and have influenced the behaviors, values, and worldviews of users through multiple cycles of revival, restoration, and recreation. As hybrid spaces that are at once natural and artificial, they embody the interaction of art and the environment over a long period of time.
This far-ranging study of cave temples in Sichuan shows that they are part of the world’s sustainable future, as their continued presence is a reminder of the urgency to preserve culture as part of today’s response to climate change. Temples in the Cliffside brings art history into close dialogue with current discourse on environmental issues and contributes to a new understanding of the ecological impact of artistic monuments.

For more than thirty years, Writing for Social Scientists has been a lifeboat for writers in all fields, from beginning students to published authors. It starts with a powerful reassurance: Academic writing is stressful, and even accomplished scholars like sociologist Howard S. Becker struggle with it. And it provides a clear solution: In order to learn how to write, take a deep breath and then begin writing. Revise. Repeat.
This is not a book about sociological writing. Instead, Becker applies his sociologist’s eye to some of the common problems all academic writers face, including trying to get it right the first time, failing, and therefore not writing at all; getting caught up in the trappings of “proper” academic writing; writing to impress rather than communicate with readers; and struggling with the when and how of citations. He then offers concrete advice, based on his own experiences and those of his students and colleagues, for overcoming these obstacles and gaining confidence as a writer.
While the underlying challenges of writing have remained the same since the book first appeared, the context in which academic writers work has changed dramatically, thanks to rapid changes in technology and ever greater institutional pressures. This new edition has been updated throughout to reflect these changes, offering a new generation of scholars and students encouragement to write about society or any other scholarly topic clearly and persuasively.
As Becker writes in the new preface, “Nothing prepared me for the steady stream of mail from readers who found the book helpful. Not just helpful. Several told me the book had saved their lives; less a testimony to the book as therapy than a reflection of the seriousness of the trouble writing failure could get people into.” As academics are being called on to write more often, in more formats, the experienced, rational advice in Writing for Social Scientists will be an important resource for any writer’s shelf.

This book rewrites the story of classical Chinese philosophy, which has always been considered the single most creative and vibrant chapter in the history of Chinese philosophy. Works attributed to Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, Han Feizi and many others represent the very origins of moral and political thinking in China. As testimony to their enduring stature, in recent decades many Chinese intellectuals, and even leading politicians, have turned to those classics, especially Confucian texts, for alternative or complementary sources of moral authority and political legitimacy. Therefore, philosophical inquiries into core normative values embedded in those classical texts are crucial to the ongoing scholarly discussion about China as China turns more culturally inward. It can also contribute to the spirited contemporary debate about the nature of philosophical reasoning, especially in the non-Western traditions.
This book offers a new narrative and interpretative framework about the origins of moral-political philosophy that tracks how the three normative values, humaneness, justice, and personal freedom, were formulated, reformulated, and contested by early Chinese philosophers in their effort to negotiate the relationship among three distinct domains, the personal, the familial, and the political. Such efforts took place as those thinkers were reimagining a new moral-political order, debating its guiding norms, and exploring possible sources within the context of an evolving understanding of Heaven and its relationship with the humans. Tao Jiang argues that the competing visions in that debate can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norm for the newly imagined moral-political order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants, constituting the mainstream philosophical project during this period. Thinkers lined up differently along the justice-humaneness spectrum with earlier ones maintaining some continuity between the two normative values (or at least trying to accommodate both to some extent) while later ones leaning more toward their exclusivity in the political/public domain. Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political debate who rejected the very parameter of humaneness versus justice in that discourse. They were a lone voice advocating personal freedom, but the Zhuangist expressions of freedom were self-restricted to the margins of the political world and the interiority of one's heartmind. Such a take can shed new light on how the Zhuangist approach to personal freedom would profoundly impact the development of this idea in pre-modern Chinese political and intellectual history.

Sensual Religion demonstrates the value of paying attention to the senses and materials in lived religion and also leads the way for improved studies of religion as sensuality.
Each of the five senses – vision, hearing, taste, touch and smell – will be covered by two chapters, the first historical and the second contemporary. The historical discussions focus on the sensuality of religion in ancient Greece, Samaria, Rome and Byzantium — including reflections on their value for understanding other historical and contemporary contexts. Chapters with a contemporary focus engage with Chinese, African-Brazilian, Sikh, First Nations and Métis, and Spanish Catholic religious lives and activities. Beyond the rich case studies, each chapter offers perspectives and arguments about better ways of approaching lived, material and performative religion — or sensual religion. Historical and ethnographic critical and methodological expertise is presented in ways that will inspire and enable readers to apply, refine and improve on their practice of the study of religions. In particular, our intention is to foreground the senses and sensuality as a critical issue in understanding religion and to radically improve multi- and inter-disciplinary research and teaching about the lived realities of religious people in this sensual world.

平安後期に中国へ渡り、彼の地で生涯を終えた天台僧「成尋」。
皇帝より要請された祈雨を成功させ、大師号を賜ったその功績は、中国で華々しく活躍した先達として、日本の数々の高僧伝において取り上げられている。
しかし、中国側史料には、この一連の祈雨成功については一切語られていなかった。
成尋の書き残した渡航日記『参天台五臺山記』、そして中国側史料を精査することで見えてきたものとはいったい何か･･･。
語り、語られることで交錯する異文化の諸相を立体的に捉え、文化・歴史とは何かを再考する新たな歴史学。

This is a book about ten women over the past three hundred years who have found walking essential to their sense of themselves, as people and as writers. Wanderers traces their footsteps, from eighteenth-century parson’s daughter Elizabeth Carter— who desired nothing more than to be taken for a vagabond in the wilds of southern England—to modern walker-writers such as Nan Shepherd and Cheryl Strayed. For each, walking was integral, whether it was rambling for miles across the Highlands, like Sarah Stoddart Hazlitt, or pacing novels into being, as Virginia Woolf did around Bloomsbury. Offering a beguiling view of the history of walking, Wanderers guides us through the different ways of seeing—of being—articulated by these ten pathfinding women.

《以鸟兽之名》是孙频殊新的山林系列小说，叙述人“我”从现代都市返回山林护围的老家，沿着山的脊背，河的脉搏，一场又一场无踪的“寻找”和一次又一次惊心的相遇，不过证明，月是故乡明，极有可能是一厢情愿的诗意想象。草木、鸟兽、山川、河流依旧，但人已经疏离和陌生，父母旧友，像是被笼着一层轻雾一般，似近还远。是谁走失了，“我”能寻到要找的那个人吗？
在主人公有点迷离的追寻途中，比人物更精彩的是人物穿行其间的山林，还有山中的鸟兽、荒芜的村庄、不言的器物和无措的乡邻。孙频花费不少篇幅耐心描写山林中的动物、植物、文物，以及它不同时节的生态视景，浩瀚如沧海桑田的演变，细小如一种微妙的气息。整个山林透着明艳、凶猛、寂静、神秘的气息，像一只巨型猛兽，温柔在人的耳畔呼吸。“我”寻访途中遇到的各色人等如同一块块拼板，他们的点滴叙述和不同际遇，拼凑起来的是时间带给这座山林的改变。商业经济的发展借由对人的改变，也让整个山林的自然和人文生态渐渐改变。人来人往的脚步和声音，遗落在山林中的每一个角落中，都成了秘密。
孙频在《以鸟兽之名》的写作中，把时间、历史和记忆，通过文物、山林、故友等元素巧妙纳入了文本中，进而轻轻打开现代生活中，每一个人的内心，又将它轻轻地掩上。她试图通过人与物、人与时间、人与自我之间关系的梳理，为当下人内心的疑惧、惶惑、漂泊以及追寻，指引一条具有疗愈效果的庇护之路，从而安顿每一个需要成长的我们。

宋代骈文注重事理的曲折与叙事的明畅，讲究学识的熔铸陶冶与气象的宏大深远，既以文思才藻彰显着士人阶层的才学素养，又以格度容仪呼应着文官体制的尊卑礼节、润色着皇权社会的宏图伟业。本书尝试对宋代骈文的应用场域与书写方式做细致观察与综合把握，围绕礼仪属性与身份意识的凸显，勾勒写作范式的积淀成型与流动变迁，由此探讨宋代骈文美学气质的转变，理解宋代士人应对时代的思考方式和生存方式，走进他们的心灵世界与文学世界。

Once upon a time, doctors across Eurasia imagined human beings in ways that strike us today as profoundly strange and alien. For over 2,000 years, they worried anxiously about fluids to which our modern doctors spare hardly a thought (such as sweat, phlegm and qi) and they obsessed over details (such as whether a person’s pores were open or closed) whose meaning and vital importance have now largely faded from memory. Through a series of case studies from Europe, India, China, Mongolia and Japan, Fluid Matter(s) suggests ways to make sense of this strange and dimly remembered past, and urges us to reflect anew on the significance of fluids and flows in the history of medicine.
The book also urges us, more generally, to reimagine the way in which we narrate history. The articles here are essays, in the original French sense. They are exploratory trials, experiments to illustrate some of the ways in which digital texts can go beyond the affordances of print. They test visual effects that are inconceivable on a paper page, but that are easily conjured on an electronic screen. Fluid Matter(s) is the first work of its kind: a study that narrates the body’s past in a form that embodies new futures for narrative.

This is one of the fundamental sources of information on chivalry as well as many other interesting subjects. Princess Anna was the daughter of the Byzantine Emperor Alexius I, and a highly educated and cultured woman. This is the first and only full translation of this remarkable work, although it has been much quoted in various scholarly works. Sir Walter Scott relied heavily on it for his various accounts of the chivalric tradition.

Now revised and expanded, this character-by-character study traces 400 years of folk medicine as it explores the lives and philosophies of the men behind the development of homeopathy, naturopathy and herbalism, and flower remedies.