北宋，一个精神文明高度发达的时代，在唐宋散文八大家中，北宋就占据了六个。但是，你知道开国皇帝宋太祖赵匡胤是个爱喝酒、赌博的黑胖子吗？你知道重用文官的赵匡胤其实并不瞧得起那些文人吗？你知道开封府的包青天并不是常年在开封府上班的吗？你知道其实历史上的包青天身边并不存在展昭这个人吗？本书将通过北宋历史上的十一位名人的生活面貌，带你读懂北宋的文明魅力和兴衰变迁。

Welty is on home ground in the state of Mississippi in this collection of seven stories. She portrays the MacLains, the Starks, the Moodys, and other families of the fictitious town of Morgana. "I doubt that a better book about 'the South'-one that more completely gets the feel of the particular texture of Southern life and its special tone and pattern-has ever been written" (New Yorker).

《辽代墓葬的考古学研究》针对辽代墓葬的特点，设立契丹大型墓葬、契丹中小型墓葬、汉人墓葬三个专题分别予以讨论，在此基础上对辽代墓葬等级制度的发展、制度与习俗的互动等问题作以总结，并深化对分区分期问题的理解，指出辽代社会结构的根本性差异与阶段性变动是左右其墓葬历史发展方向的深层次因素所在。历史考古学对于古代墓葬的既有研究主要注重年代学层面的时空框架构建以及墓葬类型的划分，辽代墓葬基于其所处历史位置的独特性以及材料的丰富程度，成为综合研究的理想对象。

劄記分爲讀城、説墓、談物、語石四編，對城市、墓葬、名物、石刻四類素材各有側重。所涉時段以宋元爲主，兼及漢唐、明清，結合考古、文獻、圖像資料，討論城市形態、墓葬禮俗、物質文化等方面問題。

張麗娟的《宋代經書注疏刊刻研究》（繁體版）通過對宋刻經書注疏傳本的全面考察，結合文獻記載與書目著錄，力圖釐清今存宋刻經書版本的類型、源流，各版本刊刻時地、體例演變，從而呈現出宋代經書注疏刊刻的全貌，揭示經書文本在宋代由經注本、單疏本向經注附釋文本、纂圖互注重言重意本、注 疏合刻本演變的歷程。

This groundbreaking work of scholarship explores convergences between performance and science through an investigation of new technologies that drive computer-mediated, interactive art. Wide-ranging and richly illustrated essays uncover shifts that have occurred globally in the aesthetic understanding of performance within computer-augmented virtual and networked environments.

本书辑录了公元1949年以前出现在云南境内的石刻文献，按照石刻纪年先后为序排列，著录石刻凡 9,070条。目录信息包括：碑名、撰者、书者、刻工、材质、字体、年代、尺寸、立碑地点、资料出处等，碑目参考了云南省已出版的各类石刻目录及地方志、文物志等文献资料，共计461 种，其中地方志文献258种，石刻合集125种，文物志、文史资料75种，谱牒类文献3种。附赠电子版《云南石刻信息表》，便于碑名、人名检索。

本稿为罗一星成名作、博士论文《明清佛山经济发展与社会变迁》的扩展，围绕着佛山民间铸铁权及其成就与帝国体制对佛山的管理运作而展开。一言以蔽之，明清佛山城市是民间铸铁权持有发展的结果，佛山模式则是民间铸铁权与王朝体制融合一体的发展模式。

“My husband Jan finished me on 17 June 1439. . . . My age was 33 years.” So speaks Margaret van Eyck from the frame of her portrait. This painted inscription honors its maker Jan van Eyck, even as it blurs the distinction between living subject and painted double. Frame Work, an in-depth study of paintings, sculpture, and manuscript illumination in their varied social settings, argues that frames and framing devices are central to how Renaissance images operate. In a period of rapid cultural change, framing began to secure the very notion of an independent “artwork,” and reframings could regulate the meaning attached to works of art—a process that continues in the present day.
Highlighting innovations in framing introduced by figures such as Donatello, Giovanni Bellini, and Jean Fouquet, this original book shows how the inventive character of Renaissance frames responds to broader sociopolitical and religious change. The frame emerges as a site of beauty, display, and persuasion, and as a mechanism of control.

《道教美术新论》主要内容：随着经济的发展，我国的艺术类专业也得到了有序的发展，《道教美术新论——第一届道教美术史国际研讨会论文集》是总结第一届道教美术史国际研讨会，结合实践，所在出版的论文集，《道教美术新论——第一届道教美术史国际研讨会论文集》内容丰富翔实，便于读者阅读。

Recent interest in Confucianism has a tendency to suffer from essentialism and idealism, manifested in a variety of ways. One example is to think of Confucianism in terms of the views attributed to one representative of the tradition, such as Kongzi (Confucius) (551-479 BCE) or Mengzi (Mencius) (372 - 289 BCE) or one school or strand of the tradition, most often the strand or tradition associated with Mengzi or, in the later tradition, that formed around the commentaries and interpretation of Zhu Xi (1130-1200). Another such tendency is to think of Confucianism in terms of its manifestations in only one country; this is almost always China for the obvious reasons that China is one of the most powerful and influential states in the world today. A third tendency is to present Confucianism in terms of only one period or moment in the tradition; for example, among ethical and political philosophers, pre-Qin Confucianism-usually taken to be the writings attributed to Kongzi, Mengzi, and, if we are lucky, Xunzi (479-221 BCE)-often is taken as "Confucianism."
These and other forms of essentialism and idealism have led to a widespread and deeply entrenched impression that Confucianism is thoroughly homogenous and monolithic (these often are "facts" mustered to support the purportedly oppressive, authoritarian, and constricted nature of the tradition); such impressions can be found throughout East Asia and dominate in the West. This is quite deplorable for it gives us no genuine sense of the creatively rich, philosophically powerful, highly variegated, and still very much open-ended nature of the Confucian tradition. This volume addresses this misconstrual and misrepresentation of Confucianism by presenting a philosophically critical account of different Confucian thinkers and schools, across place (China, Korea, and Japan) and time (the 10th to 19th centuries).

Over twenty-seven meters long, the Ordination Scroll of Empress Zhang (1493) is an important Ming Dynasty Daoist artifact from the San Diego Museum of Art's collection. It is a record of the imperial ordination of Empress Zhang (1470-1541), consort of the Ming Dynasty Hongzhi emperor (r. 1488-1505), by Zhang Xuanqing (d. 1509), the forty-seventh Heavenly Master of the Zhengyi institution. This book builds a history of imperial ordinations through a detailed examination of the scroll's transcriptions and meticulously painted images of celestial beings, and it examines the influences of the Daoist leaders known as the Zhengyi Heavenly Masters.

"This is a genuine foundational work in Islamic studies. It is an open door into the very heart of Islamic civilization, while at the same time it suggests the bases of important comparisons and insights for those interested in cognate areas in Western cultures.
"It is a fascinating, truly original work in both its guiding perspectives and its comprehensive, clearly presented account of a central dimension of Islam. There is nothing like it, and it deserves a wide audience." -- James W. Morris, Oberlin College
"It clearly, competently, and comprehensively describes the worldview implicit in the medieval Islamic "wisdom" tradition represented by Sufism and Shi'i philosophy, particularly the way that gender concepts are implicit in their cosmology and psychology, and can be related to the Taoist concepts of yin and yang. The author's critique of feminism and modern reformism on this basis is penetrating." -- Valerie Hoffman-Ladd, University of Illinois
The Tao of Islam is a rich and diverse anthology of Islamic teachings on the nature of the relationships between God and the world, the world and the human being, and the human being and God. Focusing on gender symbolism, Sachiko Murata shows that Muslim authors frequently analyze the divine reality and its connections with the cosmic and human domains with a view toward a complementarity or polarity of principles that is analogous to the Chinese idea of yin/yang.
Murata believes that the unity of Islamic thought is found, not so much in the ideas discussed, as in the types of relationships that are set up among realities. She pays particular attention to the views of various figures commonly known as "Sufis" and "philosophers," since they approach these topics with a flexibility and subtlety not found in other schools of thought. She translates several hundred pages, most for the first time, from more than thirty important Muslims including the Ikhwan al-Safa', Avicenna, and Ibn al-'Arabi.

In contemporary debates, communication is variously invoked as a panacea for the problems of both democracy and love, as a dream of a new information society brought about by new technologies, and as a wistful ideal of human relations. How, and why, did communication come to shoulder the load it carries? In John Durham Peters's work, the teachings of Socrates and Jesus, the theology of Saint Augustine, the political philosophy of Locke, and the American tradition from Emerson through William James all become relevant for understanding communication in our age. Peters finds that thinkers across the centuries have struggled with the same questions - how we can hope for contact with others, what has become of human beings in increasingly technological times, how new modes of communication have altered the ways the world is imagined and how we relate to others - and he weaves intellectual history and communications history together. The book traces the yearning for contact not only through philosophy and literature but also by exploring the cultural reception of communication technologies from the telegraph to the radio. The history of communication, Peters shows, is not a triumphant progress toward global harmony but rather a collection of uncanny devices that conjure angels, spirits and alien intelligences. His is an account of a complex concept that has both shaped us and been shaped by us.

Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi (1130-1200)--a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of private academies and public schools and became the basis of the state's prestigious civil service examinations. Nor was Chu's influence limited to China. In Korea and Japan as well, his teachings defined the terms of scholarly debate and served as the foundation for state ideology. Chu Hsi was convinced that through education anyone could learn to be fully moral and thus travel the road to sagehood. Throughout his life, he struggled with the philosophical questions underlying education: What should people learn? How should they go about learning? What enables them to learn? What are the aims and the effects of learning? Part One of Learning to Be a Sage examines Chu Hsi's views on learning and how he arrived at them. Part Two presents a translation of the chapters devoted to learning in the Conversations of Master Chu.

“乖则违衆，崖不利物，乖崖之名，聊以表德。”审张詠为臫的画像题自赞。后业，不仅他臫被人称为张乖崖，而且他的文集也被命名为张乖崖集。张詠（九四六—一○一五）是宋初一位有较大影响的大臣，尤以治蜀著称。北宋仁宗时期，士大夫的議论甚至将他与赵普、寇准并列，认为是宋爂以来功绩最大的三位名臣。研究张詠之作，却犹如凤毛麟角，笔者迄今为所见所知者，仅吴天墀先生一九四○年在史学季刊三一卷一期发表的张詠治蜀事辑一文，但主要述张詠治蜀事迹，稍及其他。故不辞繁赘，对张詠事文加以详细考察，以补其阙。