This unusual and intriguing study of nationhood explores the 19th-century confrontation of ideas that transformed the kingdom of Siam into the modern conception of a nation. Siam Mapped challenges much that has been written on Thai history because it demonstrates convincingly that the physical and political definition of Thailand on which other works are based is anachronistic.

在中国现代思想史上，胡适作为新文化运动的一面旗帜，占有不可动摇的领袖地位。20世纪上半叶，胡适与鲁迅、冯友兰、林语堂、吴稚晖、赵元任、梁漱溟、钱玄同等学人，在学术路径的取舍上产生了前所未有的碰撞与融合，为新文化运动开拓了广阔的学术领域。胡适作为当时“暴得大名”的学者，他的政治思想、学术观点与鲁迅、冯友兰、梁漱溟等人究竟有哪些异同，一直是学界普遍关注但至今未有定论的问题。周质平先生任教于普林斯顿大学东亚系，多年来致力于胡适思想的研究及胡适著述的整理工作，是海内外公认的研究胡适的权威学者。在本书中，作者通过考证相关史料，对以上问题提出了自己的观点，对于现代中国背景下的胡适思想进行了深刻的阐述与总结。

跨语际实践的研究重心并不是技术意义上的翻译，而是翻译的历史条件，以及由不同语言间最初的接触而引发的话语实践。总体而言，我所要考察的是新词语、新意义和新话语兴起、代谢，并在本国语言中获得合法性的过程。

◆当今文学世界最伟大的心灵，当代人文主义批评大师 乔治•斯坦纳经典代表作
◆最彻骨的现代启示录，最宏阔的人文主义襟怀
本书的主题——对政治暴行的深入反思——极具当代性
对文学的梳理兼具历史感与现实关怀
可谓能指引我们重识自身与时代的经典作品
◆著名学者李欧梵倾情作序推荐
本书是乔治•斯坦纳的代表作，也是20世纪西方人文批评的经典著作。其核心议题是语言、文学批评与人道主义（及反人道主义）。其辑录的文章写于不同时期，但都共有一个根本的主题——语言的生命。在斯坦纳看来，语言是文化的代表。而现代西方的几股非人道主义逆流（尤其是纳粹）导致了语言文化的滥用与污染，使西方文学的创作陷入“沉默”。因此，在经历了种种浩劫之后，语言及其相关的现实世界究竟该何去何从？批评家与知识分子在这一过程中又该担当何种责任？

This is a uniquely authoritative history of philosophy for the general reader. Written by a team of distinguished scholars, it tells the story of Western philosophy from its ancient beginnings to the present day, emphasizing the intellectual context of its development. Philosophy has played a central part in the history of Western civilization. This volume offers a detailed account of the lives and works of all the major thinkers through the ages, including Socrates, Plato, Aristotle, Augustine, Aquinas, Descartes, Locke, Hume, Kant, Hegel, and recent figures such as Russell, Sartre, and Wittgenstein. Key concepts, doctrines, and schools of thought from both the Anglo-American and Continental traditions are explored in a distinctive and accessible way. Personalities and ideas are brought to life as the book captures the richness and vitality of philosophy across a wide range of cultures and times. The contributors are all experts in their fields and each makes a sharply individualistic contribution. They write with awareness of the latest scholarship and present their material in a lively and intelligible way. They bring to their chapters not only deep understanding, but also enthusiasm and zest for their subject. The book is illustrated with over 150 colour and black-and-white pictures, chosen to illuminate and complement the text.

该书是熊十力先生的最后一部著作，写成于1963年。远东出版社曾出过单行本。作者以随笔为名，写来不论长言与简说，而都无体系、无组织，随时随机而写。该书以新唯识论重释十二缘生，对于今日学术思想之研究亦多有参考价值。
序：读熊十力札记
题记
自序
存斋随笔卷一
略释十二缘生

中国佛学是随着由印度传来的佛教而产生的一种宗教哲学。佛教传入中国后和中国原有的思想相接触，不断变化，不断发展，最后形成了自己的特殊的新学说。在其发展变化过程中，一方面，印度发展着的佛教思想仍在不断传来，给予了它持续的影响，另方面，已经形成的 中国佛学思想也逐步成熟，构成了如天台、贤首、禅宗等各个体系。

Are languages incommensurate? If so, how do people establish and maintain hypothetical equivalences between words and their meanings? What does it mean to translate one culture into the language of another on the basis of commonly conceived equivalences?This study -- bridging contemporary theory Chinese history, comparative literature, and culture studies -- analyzes the historical interactions among China, japan. and the West in terms of "translingual practice." By this term, the author refers to the process by which new words, meanings, discourses, and modes of representation arose, circulated, and acquired legitimacy in early modern China as it contacted/collided with European/Japanese languages and literatures. In reexamining the rise of modern Chinese literature in this context, the book asks three central questions: How did "modernity" and "the West" become legitimized in May Fourth literary discourse? What happened to native agency in this complex process of legitimation? How did the Chinese national culture imagine and interpret its own moment of unfolding?After the first chapter, which deals with the theoretical issues, ensuing chapters treat particular instances of translingual practice such as national character, individualism, stylistic innovations, first-person narration, and canon formation. The author reexamines the works of Lu Xun, Lao She, Shi Zhicun, Ding Ling, Xiao Hong, and others in this light, and concludes by probing the unprecedented conditions under which Chinese writers and critics moved from confidence in the absolute centrality of their civilization to rethinking Chinese literature and culture as one among many national literatures and cultures.Inshort, what does it mean to be Zhongguo ren (men and women of the Middle Kingdom) in terms of what is not of the Middle Kingdom?An appendix lists and classifies over 1,800 loanwords and neologisms introduced into modern Chinese before 1950, the largest annotated collection to be found a

The definitive, bestselling book on the origins and development of nationalism.
Imagined Communities, Benedict Anderson's brilliant book on nationalism, forged a new field of study when it first appeared in 1983. Since then it has sold over a quarter of a million copies and is widely considered the most important book on the subject. In this greatly anticipated revised edition, Anderson updates and elaborates on the core question: what makes people live, die and kill in the name of nations? He shows how an originary nationalism born in the Americas was adopted by popular movements in Europe, by imperialist powers, and by the anti-imperialist resistances in Asia and Africa, and explores the way communities were created by the growth of the nation-state, the interaction between capitalism and printing, and the birth of vernacular languages-of-state. Anderson revisits these fundamental ideas, showing how their relevance has been tested by the events of the past two decades.

社會與思想叢書之一
從十九世紀中葉到二十世紀末，橫跨一個半世紀的中國革命是人類歷史個案中最宏大、最複雜的社會變動。本書並不是要研究這些革命，而只是研究對這些革命的「講述」。研究二十世紀中國文學中以「小說」形式對這些歷史變動所作的敘述。
作者把中國大陸五十至七十年代生產的一大批作品「文學史」命名為 「革命歷史小說」。這些作品在既定意識形態的規限內講述既定的歷史題材，以達成既定的意識形態目的。本書不想為讀者提供又一種固化了的文本意義，卻亟願意展示作者一一作為基本上由「革命歷史小說」 滋養了因而也拘限了其閱讀想像力的一代人中的一員一一尋求新的解讀可能性的艱難過程。

在共和國的歷史上，1956-1957年被稱為「多事之秋」。作者充分利用十幾個省市的檔案、俄國解密檔案、當時的報刊雜誌、當事人的口述記錄和回憶錄，以及現有的研究成果，對中共中央知識分子會議的目標和結果、蘇共二十大在中國的反應，「百花齊放，百家爭鳴」、「長期共存，互相監督」方針的提出和推行，中共八大的作用和局限，中國在波匈事件中的角色和影響，整風反右運動的起因、轉變和結局等一系列重大歷史過程，作出翔實的描述和分析。

本书围绕着作者近几年所关心的一个主要问题展开：怎样看待历史与政治？东亚作为一个思考的范畴，它的有效性经常受到质疑。但是在形成自身知识传统的问题上，作者感觉到把东亚作为一个知识范畴而不是仅仅作为地理想象空间，有它的合理性和不可取代的价值。正是东亚知识分子的逼问，使得一个往往被中国知识分子忽略的问题凸显出来：为什么要谈东亚和为什么不谈东亚，同样是一个历史问题，也同样是一个没有理论想象力就无法把握的问题。

《观念史研究：中国现代重要政治术语的形成》通过中西现代观念差异的比较研究，总结出不同于史学界公认的另一种划分中国近代、现代和当代的思想史分期方案。此外，通过数据库的应用，突破了过往思想史研究以代表人物或著作为分析依据的局限，开启以例句为中心的观念史研究新方法，使研究结果变为可以验证的。中国思想史研究前辈王尔敏先生称这一研究方法是“当今哲学界的统计学派”。
《观念史研究：中国现代重要政治术语的形成》根据讨论的十大基本观念，整理出十余万字近一百个现代重要政治术语的意义演变词表。可以说，《观念史研究：中国现代重要政治术语的形成》既是中国近现代思想史、政治哲学的重要研究著述，也是十分有用的参考工具书。

本书收入了汪晖近年来关于现代性问题的思考、思想史研究、文化批评、当代中国思想状况的评析等重要的学术成果，显示出人文知识分子深刻、犀利的文化批判立场，严谨的学术风格和广阔的学术视野。猫头鹰学术文丛之一。

在现代中国作家中，很少有人像丁玲的经历那样坎坷曲折。她的一生，就是一部充满传奇色彩的迷人的书。.
　　
丁玲生前并没写有一部完整的自传，但她却曾就自己两段重要的经历，写过比较详细的自述文字。一段是一九三三年至一九三六年，她被国民党特务逮捕并囚禁在南京时的遭遇：一段是记述一九五八年至一九七o年间，她被错划为右派，下放到北大荒农场的一些生活片断。即使是这两部作品：《魍魉世界》和《风雪人间》，也都没有写完。丁玲固执地坚持要为普通的小人物、特别是普通的农民立传，而不愿意更多地谈论自己。她认为，一个作家在读者面前絮絮叨叨地表白自己，那是很乏味的。...

In this brilliant work, the most influential philosopher since Sartre suggests that such vaunted reforms as the abolition of torture and the emergence of the modern penitentiary have merely shifted the focus of punishment from the prisoner's body to his soul.

This was Michel Foucault's first major book, written while he was the Director of the Maison de France in Sweden. It examines ideas, practices, institutions, art and literature relating to madness in Western history.
Foucault begins his history in the Middle Ages, noting the social and physical exclusion of lepers. He argues that with the gradual disappearance of leprosy, madness came to occupy this excluded position. The ship of fools in the 15th century is a literary version of one such exclusionary practice, the practice of sending mad people away in ships. However, during the Renaissance, madness was regarded as an all-abundant phenomena because humans could not come close to the Reason of God. As Cervantes' Don Quixote, all humans are ridiculous weak to desires and dissimulation. Therefore, the insane, understood as one who has come too close to God's Reason, was accepted in the middle of society. It is not before the 17th century, in a movement which Foucault famously describes as the Great Confinement, that "unreasonable" members of the population systematically were locked away and institutionalised. In the 18th century, madness came to be seen as the obverse of Reason, that is, as having lost what made them human and become animal-like and therefore treated as such. It is not before 19th century that madness became mental illness that should be cured, e.g. Freud. Later it was demonstrated that the large increase in confinement did not happen in 17th but in the 19th century, somewhat undermining his argument.
Foucault also argues that madness during Renaissance had the power to signify the limits of social order and to point to a deeper truth. This was silenced by the Reason of Enlightenment. He also examines the rise of modern scientific and "humanitarian" treatments of the insane, notably at the hands of Philippe Pinel and Samuel Tuke. He claims that these modern treatments were in fact no less controlling than previous methods. Tuke's country retreat for the mad consisted of punishing the madmen until they gave up their commitment to madness. Similarly, Pinel's treatment of the mad amounted to an extended aversion therapy, including such treatments as freezing showers and use of a straitjacket. In Foucault's view, this treatment amounted to repeated brutality until the pattern of judgment and punishment was internalized by the patient.

A companion volume to Illuminations , the first collection of Walter Benjamin's writings, Reflections presents a further sampling of his wide-ranging work. Here Benjamin evolves a theory of language as the medium of all creation, discusses theater and surrealism, reminisces about Berlin in the 1920s, recalls conversations with Bertolt Brecht, and provides travelogues of various cities, including Moscow under Stalin. He moves seamlessly from literary criticism to autobiography to philosophical-theological speculations, cementing his reputation as one of the greatest and most versatile writers of the twentieth century. Also included is a new preface by Leon Wieseltier that explores Benjamin's continued relevance for our times.

《全球化时代的文化认同:西方普遍主义话语的历史批判》是一部比较系统、经得起研读的观念史和当代文化理论批判专著。这是一次把国外教学和研究同国内语境下的思考结合起来的尝试，更具体地说，是一次打通中西学术规范、话语界限和思路的努力。内容取自2002年春季和夏季的两门研究生课程。一门是在纽约大学比较文学系开设的专题研讨班，Modernity and Identity: Universalism and Its Discontent (现代性与认同：普世主义及其不满)，阅读材料和授课语言是英文，对象是比较文学系和其他文科系的博士研究生，目的是帮助学生系统了解当代理论背后的观念史、社会史和政治哲学基础。另一门是2002年五月和六月间在北京大学比较文研究所和中文系开设的以《全球化时代的文化认同》为题的系列讲座，对象是中文系和其他文科系的研究生和博士生，阅读材料和授课语言是中文。《全球化时代的文化认同:西方普遍主义话语的历史批判》就是在这两种语言和课程的基础上整理、修改而成的。

1985年来，杰姆逊教授在北大开设了西方文化理论专题课，本书是这次讲课的翻译记录。
杰姆逊教授这次专题课着重讲了晚期资本主义的文化特征。他认为，在继国家资本主义、垄断资本主义（帝国主义）而后的晚期资本主义，是一个过错全商品化了的、技术高度发达的信息社会。在这样的社会中，个人对时间和空间的感受产生了新的变化，历史的深度消失了。多民族、无中心、反权威、叙述化、零散化、无深度等概念是这个社会的主要文化特征，“后现代主义”是对这些特征的概括。本书的“引论”和第一至第四章是作者研究工作的理论框架，他在讨论文化与生产方式、文化与宗教、文化与意识形态、文化与叙事分析等问题时，对当代西方思想界的代表人物的思想理论做了评述，将马克思主义的一些基本原理运用到新的理论阐述中。第五章“后现代主义文化”是本书最精彩的部分，他结合对建筑、文学、绘画、摄影、广告等文化工业的精彩分析，对后现代主义和文化理论做了理论的总结。
本书是杰姆逊教授学术著作中唯一没有英文版的作品。直到1991年，杰姆逊教授的关于后现代主义的理论集大成的著作《后现代主义，或日晚期资本主义的文化逻辑》出版，名著中的理论分析和论断，其实在《后现代主义与文化理论》中早已有所披露。