A short collection of brilliant early essays that offers a fascinating context for the Milan Kundera's subsequent career and holds a mirror to much recent European history. It is also remarkably prescient with regard to Russia's current aggression in Ukraine and its threat to the rest of Europe.
Milan Kundera's early nonfiction work feels especially resonant in our own time. In these pieces, Kundera pleads the case of the "small nations" of Europe who, by culture, are Western with deep roots in Europe, despite Russia imposing its own Communist political regimes in Hungary, Czechoslovakia, Poland, Ukraine, and elsewhere. Kundera warns that the real tragedy here is not Russia but Europe, whose own identity and culture are directly challenged and threatened in a way that could lead to their destruction. He is sounding the alarm, which chimes loud and clear in our own twenty-first century.
The 1983 essay translated by Edmund White ("The Tragedy of Central Europe"), and the 1967 lecture delivered to the Czech Writers' Union in the middle of the Prague Spring by the young Milan Kundera ("Literature and the Small Nations"), translated for the first time by Linda Asher, are both written in a voice that is at once personal, vehement, and anguished. Here, Kundera appears already as one of our great European writers and truly our contemporary. Each piece is prefaced by a short presentation by French historian Pierre Nora and Czech-born French political scientist Jacques Rupnik.

這是蘇珊‧桑塔格2003年的最新論著，也是繼《論攝影》之後，另一部深入探討影像與當代文化關係的力作。桑塔格在書中追溯了現代戰爭與攝影的演進，近代反戰運動的發展，以及影像與新聞、藝術和文化之間的複雜與曖昧。那些源源充斥於現代生活中的戰災影像，究竟是「記錄了」戰爭的原貌，還是「建構了」災難的神話？究竟是激起了我們對暴力的厭惡痛絕，還是磨平了我的同情心？旁觀他人的苦痛究竟是為了謹記教訓，還是為了滿足我們的邪淫趣味？觀看這些凶劫的影像究竟是要令我們堅硬一點以面對內心的軟弱？還是令我們更麻木？或令我們接受生命中不可挽回的創傷？而面對這類由照片所帶來的遠方災痛的知識，我們又該做些什麼？桑塔格這本書不僅讓我們重新思考影像的用途與意義，更直指戰爭的本質、同情的局限，以及良心的責任等重大議題。

【编辑推荐】
◎社会景观考古的巅峰作品
◎以一种更具才气和诗性的语言，本书表达了与德勒兹、瓜塔里、本雅明和福柯相似的怀疑
◎资本主义每时每刻都在操控我们的生活，睡眠作为最后的抵抗，也难逃被终结的命运
···
【内容简介】
21世纪资本主义不断扩张，每时每刻都在操控我们的生活，迫使我们陷入无尽的奔忙，让我们注意力涣散，感知力受损，并破坏着日常生活的方方面面。人类生命已经被裹挟进了没有间歇的持续状态，不停地运行。
睡眠是人们从纷繁世界中抽身而退且暂作修整的必要行为。由于它本质上不能带来效益，给生产、流通和消费造成的损失难以估量，因此永远与24/7体制的要求相冲突。资本主义对睡眠的侵蚀也愈演愈烈。以北美地区为例，20世纪初的人每天要睡10个小时，上一代人睡8个小时，如今北美成年人平均每晚睡大约6.5个小时。也许，我们将进入无眠时代。
···
【媒体及名人推荐】
数码乌托邦正在网状地捕捉消费者的每一个踪迹和冲动，使其快速无产阶级化。 我们须拿出超控制艺术、自由和梦想，来反制被自动控制的这个社会，去开始一个新的关怀时代。这本《24/7:晚期资本主义与睡眠的终结》是对我们的一记当头棒喝！
——陆兴华，哲学家，同济大学哲学系副教授
·
一本魅力十足的小书。
——《纽约时报》
·
这篇驳斥精良凝练的程度有如一行纯可卡因。
——《洛杉矶书评》
·
一本黑暗而充满才气的书。
——迈克尔·哈特（Michael Hardt） 《艺术论坛》（Art forum）
·
一场关于现代垄断资本主义如何辗转潜入到我们生活最私密的部分的讨论，睿智又有趣……《24/7》探索的是生活在当今时代无休止的新自由资本主义和它复杂多样的影响之下的人类个体、人类梦境和这个种族的未来，这探索极为精细巧妙。
——反击（Counter Punch）
·
《24/7》是克拉里社会景观考古的巅峰作品，大概也是这一类书中最值得注意的作品。它的作者是这个星球上思想最为透彻新颖的研究者之一，他的博学为它提供了丰富的信息来源。在《24/7》里，克拉里对广阔繁多的知识碎块天衣无缝的编织组合，让人联想起米歇尔·福柯的作品……它具有一种道德热情的烙印，这为克拉克的论争提供了燃料，也突出强调了那些岌岌可危的事物，尤其是人类的未来——既在物质层面上，也在情感层面上。另外，它极具可读性。
——《流行议题网》（Pop Matters）
·
克拉克提出的观点很机智……狡黠富有远见。
——欧文·蒙哥马利（Erwin Montgomery），克里斯汀·鲍姆家萨博 《新调查》
·
24/7式的电子交易的幻影将商品深深地印刻进我们身体的肌理，独独留下睡眠以供片刻喘息。乔纳森·克拉里以其对于看似永恒的当下的敏锐批判刷新了马尔库塞《单向度的人》。
——麦肯基· 沃克（McKenzie Wark）， 《解体的景观》（The Spectacle of Disintegration）作者
·
（在24/7式的世界里）我们在被迫持续生产的同时，消耗我们自己、我们的世界以及想象一个共同未来的集体能力。这是对当代生活的模式和节奏的绝佳评论。
——朱迪· 迪恩（Jodi Dean），
《共产主义的视域》（The Communist Horizon）

Television has conditioned us to tolerate visually entertaining material measured out in spoonfuls of time, to the detriment of rational public discourse and reasoned public affairs. In this eloquent, persuasive book, Neil Postman alerts us to the real and present dangers of this state of affairs, and offers compelling suggestions as to how to withstand the media onslaught. Before we hand over politics, education, religion, and journalism to the show business demands of the television age, we must recognize the ways in which the media shape our lives and the ways we can, in turn, shape them to serve out highest goals.

From Publishers Weekly:
If you thought McDonald's and strip malls were the ugliest of America's cultural exports, think again. Western ideas about mental illness-from anorexia to post-traumatic stress disorder, schizophrenia, general anxiety and clinical depression-as well as Western treatments have been sweeping the globe with alarming speed, argues journalist Watters (Urban Tribes), and are doing far more damage than Big Macs and the Gap. In this well-traveled, deeply reported book, Watters takes readers from Hong Kong to Zanzibar, to Tsunami ravaged Sri Lanka, to illustrate how distinctly American psychological disorders have played in far-off locales, and how Western treatments, from experimental, unproven drugs to talk therapy, have clashed with local customs, understandings and religions. While the book emphasizes anthropological findings at the occasional expense of medical context, and at times skitters into a broad indictment of drug companies and Western science, Watters builds a powerful case. He argues convincingly that cultural differences belie any sort of western template for diagnosing and treating mental illness, and that the rapid spread of American culture threatens our very understanding of the human mind: "We should worry about the loss of diversity in the world's differing conceptions of treatments for mental illness in the same way we worry about the loss of biodiversity in nature."

Fast fashion and disposable clothing have become our new norms. We buy ten-dollar shoes from Target that disintegrate within a month and make weekly pilgrimages to Forever 21 and H&M. Elizabeth Cline argues that this rapid cycle of consumption isn't just erasing our sense of style and causing massive harm to the environment and human rights - it's also bad for our souls. Cline documents her own transformation from fast-fashion addict to conscientious shopper. She takes a long look at her overstuffed closet, resoles her cheap imported boots, travels to the world's only living-wage garment factory, and seeks out cutting-edge local and sustainable fashion, all on her journey to find antidotes to out-of-control shopping. Cline looks at the impact here and abroad of America's drastic increase in inexpensive clothing imports, visiting cheap-chic factories in Bangladesh and China and exploring the problems caused by all those castoffs we donate to the Salvation Army. She also shows how consumers can vote with their dollars to grow the sustainable clothing industry, reign in the conventional apparel market, and wear their clothes with pride.

内容简介：
这是著名学者李欧梵的一本关于上海的“颓废加放荡”的小说、一本“鸳鸯蝴蝶”笔法写就的散文、一本时空错落，充斥着声光魅影华丽的文化地形图。另外，它还是一部极其严肃的文学批评专著。书中洋溢着战前上海的独特风味，对于上海这个悲情传奇的都市在大时代中的生活，描写得细致入微。在研究上海的著作中，本书具有无可比拟的成就。
目 录：
《上海摩登：一种新都市文化在中国1930-1945》
中文版序
第一部分 都市文化的背景
第1章 重绘上海
外滩建筑
百货大楼
咖啡馆
舞厅
公园和跑马场
“亭子间”生活
城市和都市漫游者
第2章 印刷文化与现代性建构
现代性问题
《东方杂志》：一份中层刊物
启蒙事业：教科书
启蒙事业：文库
作为《良友》的一份画报
女性和儿童
广而告知
月份牌
第3章 上海电影的都会语境
电影院
电影杂志和电影指南
电影谈
流行口味：电影和观众
中国电影叙述：好莱坞影响与本土美学
《马路天使》、《桃李劫》和《十字街头》三剧研究
观众的角色
电影与城市
第4章 文本置换：书刊里发现的文学现代主义
从书刊进入“美丽的新世界”
《现代杂志》
面向一个“现代”文学
中国人的接受：翻译作为文化斡旋
一个政治化的跋
第二部分 现代文学的想象：作家和文本
第5章 色，幻，魔：施蛰存的实验小说
现实之外
历史小说
内心独白和阿瑟·显尼支勒
“善”女人肖像
色，幻，奇
都市的怪诞
第6章 脸、身体和城市：刘呐鸥和穆时英的小说
摩登女，穆杭，异域风
欲望、诡计和城市
女性身体肖像
舞厅和都市
作为丑角的作家
第7章 颓废和浮纨：邵洵美和叶灵凤
翻译波德莱尔
一个唯美主义者的肖像
《花一般的罪恶》
《莎乐美》和比亚斯莱
一个浮纨的肖像
浮纨和时代姑娘
第8章 张爱玲：沦陷都会的传奇
张看上海
电影和电影宫
“参差的对照”：张爱玲谈自己的文章
一种通俗小说技巧
“荒凉的哲学”
写普通人的传奇
第三部分 重新思考
第9章 上海世界主义
殖民情形
一种中国世界主义
横光利一的上海
一个世界主义时代的终结
第10章 双城记（后记）
香港作为上海的“她者”
怀乡：上海，作为香港的“她者”
关于老上海的香港电影
上海复兴
附录
一 《上海摩登》韩文版序
二 漫谈（上海）怀旧
三 都市文化的现代性景观：李欧梵访谈录
修订版附言

"Is Google making us stupid?" When Nicholas Carr posed that question, in a celebrated Atlantic Monthly cover story, he tapped into a well of anxiety about how the Internet is changing us. He also crystallized one of the most important debates of our time: As we enjoy the Net's bounties, are we sacrificing our ability to read and think deeply? Now, Carr expands his argument into the most compelling exploration of the Internet's intellectual and cultural consequences yet published. As he describes how human thought has been shaped through the centuries by "tools of the mind"--from the alphabet to maps, to the printing press, the clock, and the computer--Carr interweaves a fascinating account of recent discoveries in neuroscience by such pioneers as Michael Merzenich and Eric Kandel. Our brains, the historical and scientific evidence reveals, change in response to our experiences. The technologies we use to find, store, and share information can literally reroute our neural pathways. Building on the insights of thinkers from Plato to McLuhan, Carr makes a convincing case that every information technology carries an intellectual ethic--a set of assumptions about the nature of knowledge and intelligence. He explains how the printed book served to focus our attention, promoting deep and creative thought. In stark contrast, the Internet encourages the rapid, distracted sampling of small bits of information from many sources. Its ethic is that of the industrialist, an ethic of speed and efficiency, of optimized production and consumption--and now the Net is remaking us in its own image. We are becoming ever more adept at scanning and skimming, but what we are losing is our capacity for concentration, contemplation, and reflection. Part intellectual history, part popular science, and part cultural criticism, The Shallows sparkles with memorable vignettes--Friedrich Nietzsche wrestling with a typewriter, Sigmund Freud dissecting the brains of sea creatures, Nathaniel Hawthorne contemplating the thunderous approach of a steam locomotive--even as it plumbs profound questions about the state of our modern psyche. This is a book that will forever alter the way we think about media and our minds.

Reading, Manguel tells us, is almost as essential to our existence as breathing. How did this come to be, and how has reading shaped our minds and our cultures? These are big, complex questions, but Manguel, who has devoted his life to books, is able, by virtue of assiduous research and creative analysis, to answer them, delighting his enraptured readers in the process. Much of the charm of this highly original history lies in the autobiographical sketches Manguel, who has lived all over the world, includes, from his own childhood epiphany when he realized he could read, to an account of his experiences reading aloud to the blind writer Jorge Luis Borges. Manguel spices his discussion of such rich topics as "metaphors of reading," books and religious traditions, book design, and the voluptuousness of reading with profiles of the likes of Petrarch, Proust, Kafka, Colette, and Whitman. Then, because one can't talk about books without talking about libraries, he offers a lively portrait of Callimachus, the clever fellow who organized the legendary lost library of Alexandria. Unique, enlightening, and as captivating as a celebration of reading should be. Donna Seaman --This text refers to an out of print or unavailable edition of this title.

In a culture where beauty is currency, women’s bodies are often perceived as measures of value and worth. The search for visibility and self-acceptance can be daunting, especially for those on the cultural margins of “beauty.”
Becoming Women offers a thoughtful examination of the search for identity in an image-oriented world. That search is told through the experiences of a group of women who came of age in the wake of second and third wave feminism, featuring voices from marginalized and misrepresented groups.
Carla Rice pairs popular imagery with personal narratives to expose the “culture of contradiction” where increases in individual body acceptance have been matched by even more restrictive feminine image ideals and norms. With insider insights from the Dove Campaign for Real Beauty, Rice exposes the beauty industry’s colonization of women’s bodies, and examines why “the beauty myth” has yet to be resolved.

本书为罗岗的学术随笔集，收录了作者的20篇论文，是其多年学术研究成果的集中体现。文中既有对诸多西方思想家——韦伯、福柯、本雅明等人的研究思考，也有对于“都市研究”的分析阐释，亦有文学研究者对文本问题的关注和思索，其理论研究与中国的社会现实有着紧密的联系，体现了当代知识分子的人文关怀、岗位意识，体现了文学研究自觉将理论思考与社会实践相结合的诉求。这些文章规范严谨、观点独到，而又贴近现实、妙趣横生，在文学研究、文学作品的解读中探究了中国现代化、现代性问题，兼具学术性和实用性价值。

《娱乐至死：童年的消逝》里，波兹曼指出，一切公众话语日渐以娱乐的方式出现，并成为一种文化精神。我们的政治、宗教、新闻、体育、教育和商业都心甘情愿地成为娱乐的附庸，毫无怨言，甚至无声无息，其结果是我们成了一个娱乐至死的物种。这是一份精彩、有力、重要且难以辩驳的控诉书。在《童年的消逝》里，波兹曼运用他对心理学、历史学、语义学和麦克卢汉学说的深刻见解以及常识，非常有说服力地阐述了一个触目惊心而且颇具独创的论题，即童年的诞生，是因为新的印刷媒介在儿童和成人之间强加了一些分界线，而在电视之类媒体的猛烈攻击下分界线变得越来越模糊，成人的性秘密和暴力问题转变为娱乐，新闻和广告定位在10岁孩子的智力水平。这也是一份内容翔实、令人震惊的警世书。
乔治·奥威尔曾在《一九八四年》中预占人们将会遭受外来压迫的奴役，失去自由，我们的文化成为受制文化，赫肯黎则在《美丽新世界》中表达了另外一种忧虑，人们会渐渐爱上压迫，崇拜那些使他们丧失思考能力的工业技术。作为新闻与传播学被广泛参阅和引用的经典，《娱乐至死》与《童年的消逝》想告诉人家的是，可能成为现实的，是赫胥黎的预言，而不是奥威尔的预言；毁掉我们的，不是我们所憎恨的东西，而恰恰是我们所热爱的东西！

Said is best known for describing and critiquing "Orientalism"; what he perceived as a constellation of false assumptions underlying Western attitudes toward the East.

In Orientalism (1978), Said decried the "subtle and persistent Eurocentric prejudice against Arabo-Islamic peoples and their culture". [1] He argued that a long tradition of false and romanticized images of Asia and the Middle East in Western culture had served as an implicit justification for Europe's and America's colonial and imperial ambitions.

Critiquing Said, Christopher Hitchens, who writes for Vanity Fair, wrote that he denied any possibility "that direct Western engagement in the region is legitimate" and that Said's analysis cast "every instance of European curiosity about the East [as] part of a grand design to exploit and remake what Westerners saw as a passive, rich, but ultimately contemptible 'Oriental' sphere". [2]

The British historian Bernard Lewis is another important critic who took issue with Said's work. The two authors exchanged a famous polemic in the pages of the New York Review of Books following the publication of Orientalism. Lewis' article, "The question of orientalism" was followed in the next issue by "Orientalism: an exchange".

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.

《空谷幽兰》内容简介：空谷幽兰，常用来比喻品行高雅的人，在中国历史上，隐士这个独特的群体中就汇聚了许多这样的高洁之士，而今这些人是否还存在于中国广袤的国土之上？这是一直在困扰着比尔•波特的问题。因此，他于20世纪80年代末，亲自来到中国寻找隐士文化的传统与历史踪迹，并探访了散居于各地的隐修者……
《空谷幽兰》作者比尔·波特1972年去往台湾。在一个佛教寺庙里生活了三年。他这样描述自己的生活：天亮前起来诵经，夜晚听钟声，一日三餐素食，一个房间，一张床，一顶蚊帐，没有钞票。如果我的腿太痛，我就读书。
三年后，他离开寺庙，隐居在一个山村里，开始着手翻译一些中国古代隐士的著作：寒山，拾得，丰干，石屋和菩提达摩。但最终，他决定自己亲自去寻访中国隐士，即使岁月流迁，他根本无法预知自己是否能够找到他们。或这种与宗教联结的生活方式是否存在。1989年，他找来自己的朋友，摄影师史蒂芬，两个人一起踏上去往终南山的路途。
后来他写了一本书。《空谷幽兰》。翻译出版是2001年，印了四千册。曾在一本先锋杂志上见到封面。是路途中拍下的照片。作者拄着登山的拐杖，穿蓝布衬衣，摄影师戴斗笠，身上斜背着包袋。两个对东方文化充满激情的成年美国男人。旁边站着年轻的和尚，路途装束，光头，浓黑的眉，左手手腕上绑着白毛巾。他们似正经过峻峭山顶的灌木丛，背后是尖耸的山峰和浓雾。
点击链接进入：
《禅的行囊》
《空谷幽兰》
《寻访终南隐士》

Richard Dawkins' brilliant reformulation of the theory of natural selection has the rare distinction of having provoked as much excitement and interest outside the scientific community as within it. His theories have helped change the whole nature of the study of social biology, and have forced thousands of readers to rethink their beliefs about life.
In his internationally bestselling, now classic volume, The Selfish Gene , Dawkins explains how the selfish gene can also be a subtle gene. The world of the selfish gene revolves around savage competition, ruthless exploitation, and deceit, and yet, Dawkins argues, acts of apparent altruism do exist in nature. Bees, for example, will commit suicide when they sting to protect the hive, and birds will risk their lives to warn the flock of an approaching hawk.
This 30th anniversary edition of Dawkins' fascinating book retains all original material, including the two enlightening chapters added in the second edition. In a new Introduction the author presents his thoughts thirty years after the publication of his first and most famous book, while the inclusion of the two-page original Foreword by brilliant American scientist Robert Trivers shows the enthusiastic reaction of the scientific community at that time. This edition is a celebration of a remarkable exposition of evolutionary thought, a work that has been widely hailed for its stylistic brilliance and deep scientific insights, and that continues to stimulate whole new areas of research today.

Once luxury was available only to the rarefied and aristocratic world of old money and royalty. It offered a history of tradition, superior quality, and a pampered buying experience. Today, however, luxury is simply a product packaged and sold by multibillion-dollar global corporations focused on growth, visibility, brand awareness, advertising, and, above all, profits. Award-winning journalist Dana Thomas digs deep into the dark side of the luxury industry to uncover all the secrets that Prada, Gucci, and Burberry don?t want us to know. Deluxe is an uncompromising look behind the glossy façade that will enthrall anyone interested in fashion, finance, or culture.

《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。