简介
“舍生取义”，常常被用来赞美自杀的忠臣义士，但这决不意味着，只有“舍生”才能“取义”。毕竟，需要舍生的场合很少，但“义”却是每个人在生活日用、揖让进退之间都该看重的。作者通过对华北某县自杀现象的田野研究，在现实语境中重新思考中国文化中“生命”和“正义”的问题，从家之礼、人之义、国之法几个层次理解现代中国人的幸福与尊严。书中的基本主张可概括为“缘情制礼，因礼成义，以理成人，以法立国”。
前言与鸣谢
在我们家乡的方言中，“过日子”被称为“过晌”。我大概5岁的时候，跟着我姥姥到她的娘家村去服侍她的母亲。当时我姥姥刚过70，我的太姥姥96岁。我总是听姥姥说“过晌”、“过晌”的，就禁不住问，到底什么是“过晌”呢？面对这样幼稚的问题，大人们自然会哄堂大笑，却也难以给出一个让我满意的答案。我的困惑自然不会打消，不过时间久了，这个词听得多了，好像就忘了我的疑问。直到开始这项研究的时候，我忽然又想起了当年的那个问题，这个时候，我的姥姥也和当年的太姥姥一样年纪了。
在日常生活中，总是有一些司空见惯的词汇和说法，我们从来不去思考它背后的意义，因而也不会觉得有什么探讨的价值。但我们一旦认真对待这些词，就会发现，恰恰是这些看上去最平常的词，才有着巨大的力量。“过日子”和“做人”都是这样的词。我在2002年要下田野的时候，姥姥身体还非常好，没有什么病，知道我要到农村去作研究，就会和我讲起老家很多很多的事，使我恍惚间回到了二十多年前。到了农村里，我母亲不断帮我克服一个一个的困难，帮我理解一个一个自杀背后的理由，我也在不断品味着姥姥给我讲的那些事情和道理，“过日子”这个词就在我脑子里逐渐清晰了起来。我最终决定把它当作理解自杀问题的最重要的概念工具，因为它使我能最好地理解这些普通人的生与死。
因此，面对那么多自杀者的悲惨故事，我一直在以我姥姥的人生当作参照系；甚至在理解西方思想中的人生理论时，姥姥的一生都成为我最根本的思想源泉。但没想到，在我回国半年后，姥姥病倒在了床上；就在我的书写到最后关头的时候，她未能等到看一眼，在自己99岁生日前几天，就驾鹤西去了；而且，最为遗憾的是，我女儿的出生竟然与此凑到了一起，使我无法抽身赶回，只能在妇产医院旁边的十字路口烧一点纸钱。
在研究和写作当中，我以前一直觉得很平凡的姥姥，却显得那么伟大起来。姥姥于1908年出生在一个读书人家，经历了两度江山易主，以及日本侵华、大饥荒、文化大革命这些灾难。二十世纪六十年代，丈夫和公公相继辞世时，她五十多岁，带着五个未成年的女儿，我母亲是老四。我的太姥爷，也就是她的公公，走前的最后一句话是，一定要让几个女孩子读书。当时正是六十年代初，生活状况很不好，但她牢牢记住了这句话，变卖家产，甚至卖掉了祖上传下的珍宝，宁愿让邻里讥嘲她不过日子，也要使自己的五个女儿都读书成才。
姥姥一生虽遭际坎坷，而言谈举止未尝逾礼，乐观豁达，宠辱不惊，侍奉翁姑尽心尽力，教育后辈有张有弛，在远近乡里更是扶危济困，善名远播。最终求仁得仁，福寿百年。一个世纪的沧桑变幻，在她和她的家庭面前都变得苍白无力，烟消云散。中国人过日子的方式究竟有怎样的力量，在这位普通农妇的身上表现得淋漓尽致。
在我姥姥生病的这一年多里，我母亲就慢慢写下了姥姥的一生。我之所以要把她写的一些内容附在本书的最后，不仅是为了纪念老人家，更重要的是，希望能从正面，而不仅仅是自杀者这样的反面，来窥见现代中国人过日子的智慧和境界。之所以说是现代，是因为，虽然姥姥在我们看来还是太传统了，但她面对的问题完全是现代中国的问题；我们要解决自己的问题，一定可以从她那里学到很多。
正是因为姥姥对我的思考的重要意义，我违反了一般鸣谢的惯例，把自己家的人放在了最前面而不是最后，希望读者能够谅解。人到中年，在经历了一些事情，读了一些书之后，才会慢慢体会到中国思想的深厚，才知道日常生活是一部最值得读的书。希望此书在终结了我对自杀研究的同时，开启对“过日子”的更多思考。
当然，如果没有这些年读书的经验，特别是西学的思考，那些日常生活的力量还是很难显露出来的。在我的过日子和做人的过程中，诸多师友的提携与警醒都是必不可少的。正如本书中一再表明的，除了亲人之外，我们还需要师友和国家，才能为自己建构一个立体的人生格局，才能为过日子添加更多的味道。因此，我必须把崇高的敬意献给我的老师：慷慨豪爽的凯博文（Arthur Kleinman）教授和她的夫人凯博艺（Joan Kleinman）、温文尔雅的曼斯费尔德（Harvey Mansfield）教授、随和宽厚的屈佑天（James Watson）教授和他的夫人体贴的华屈若碧（Rubie Watson）教授、博学的卡顿（Steve Caton）教授、和蔼的古德（Byron Good）教授，使我在康桥的日子充满了各种色彩；而杜维明教授不仅直接为我提供了经济支持，也让我深深理解了中华文明在世界上的地位和困难。国内的王守常教授、刘小枫教授、甘阳教授、王铭铭教授、杨念群教授、萧国亮教授、景军教授则使我的一切思考都无法和中国问题割舍开来。
若是一一列举给过我帮助的朋师友，势必成为一个极为冗长的名单。但我还是要提到，李猛一如既往地和我一同深入对每个问题的思考，如果没有他，这本书的完成是不可能的，应星、王利平、徐晓宏则曾经和我同下田野，与我一起体会了实地研究的艰难与收获。吴增定、渠敬东、赵晓力、周飞舟、毛亮、强世功、汪庆华、郭金华，张跃宏、李诚等与我作了多次讨论，帮我修正了很多问题。此外，不得不提到的是，与我一同赴美的同学胡宗泽和我共同渡过了初到美国最艰难的阶段，是我永远不会忘记的；而林国华和郑文龙二兄使我没有陷入美国专业教育的泥沼中，也令我感激不尽。我特别还要感谢我的师妹何江穗。她曾经费尽辛苦，帮我将我姥姥口述的十几盘磁带录成文字。
回国之后，北大哲学系的赵敦华、陈来、张志刚、孙尚扬、尚新建、李四龙等教授为我新的研究和教学生活提供了极大的便利。更重要的是，初为人师的我逐渐开始进入一种新的伦理关系。得天下英才而教之已经成为我生活中极大的快乐。能够让学生们有所收获，已经成为我现在继续研究的主要动力。感谢我所有学生的理解和支持。
此外，还要感谢哈佛－燕京学社、弗里德曼基金会、香港中文大学研究基金、中国博士后科学基金、中国教育部留学回国人员科研启动基金对我的研究的经济支持。
本文中的一些章节陆续在一些刊物上发表过，在此感谢这些刊物允许此处重刊：1.1以“自杀中的‘正义’问题”刊于《社会学家茶座》第十八辑，2.1和2.3以“论‘过日子’”刊于《社会学研究》2007年第 6期，4.2以“夫妇之礼与家庭之义：一个个案分析”刊于《乡土中国与文化自觉》文集（三联书店，2007）。
吴 飞
2008年7月于北京

Little fascinates New Yorkers more than doormen, who know far more about tenants than tenants know about them. Doormen know what their tenants eat, what kind of movies they watch, whom they spend time with, whether they drink too much, and whether they have kinky sex. But if doormen are unusually familiar with their tenants, they are also socially very distant. In "Doormen," Peter Bearman untangles this unusual dynamic to reveal the many ways that tenants and doormen negotiate their complex relationship. Combining observation, interviews, and survey information, "Doormen" provides a deep and enduring ethnography of the occupational role of doormen, the dynamics of the residential lobby, and the mundane features of highly consequential social exchanges between doormen and tenants. Here, Bearman explains why doormen find their jobs both boring and stressful, why tenants feel anxious about how much of a Christmas bonus their neighbors give, and how everyday transactions small and large affect tenants' professional and informal relationships with doormen. In the daily life of the doorman resides the profound, and this book provides a brilliant account of how tenants and doormen interact within the complex world of the lobby.

In this wide-ranging third installment of Malcolm Gladwell's exploration of how people and social phenomena work, the New Yorker journalist takes a close look at what constitutes high levels of success. That is, what makes people at the top of their respective fields get there? As we've come to expect from Gladwell's previous books, the answer to the question is a bit complicated.
He says that upbringing, culture and even random luck have something to with success, but there is another important quality that anyone can control. Two chapters are dedicated to the "revelation" that IQ is only a baseline quality and success has little to nothing to do with having a high IQ or a low IQ. Rather, success is substantially a product of cultivating a high degree of what Robert Sternberg calls "practical intelligence" or what most refer to as "emotional intelligence."
Gladwell uses the example of Nobel laureates coming from unknown schools as often as ivy league schools. At this level of mastery IQ is no longer a factor. Success has little to do with where you were educated and everything to do with your level of practical/emotional intelligence and willingness to put in the 10,000 hours of practice required to reach mastery of your field.
All in all, it's an interesting read that isn't too heady and goes by pretty quickly, as the interesting anecdotes are what you would expect from Gladwell.

世界银行高级副行长 林毅夫
中国人民银行副行长 易纲
财新传媒总编辑 胡舒立
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有史以来最受追捧的经济学博客
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呈现大众最关注的经济现象背后独特的经济学视角
分享浮躁复杂的网络世界里理性而清澈的学者声音
经济学者郭凯博士集集四年来人气爆棚的博客《人渣经济笔记》之精华，以独特富于个性的视角、轻松不乏幽默的笔触，将最关乎民生、最具争议性与迷惑性的焦点问题信手拈来，为你一一解读、一一呈现。
最生活的经济现象：堵车、刷卡、看病、肥胖……
最热门的经济话题：房价、通胀、就业、股市……
最经典的经济概念：价格、供需、效率、均衡……
本书作者通过对当代世界特别是中国社会与经济现象的洞察与反思，辅以鲜活而细节化的独特视角和切入点，引领读者随着他的思想路线看到了诸多问题的真相。见叶知秋、见微知著，作者用常识、逻辑和理性的力量探索与叩问这个时代的疑惑与焦虑，透过一系列通俗易懂的经济现象小切口，折射出了理性的思想光芒，帮助我们洞见中国的未来。
郭凯是一位读通了经济学，在主管全球宏观经济事务的国际货币基金工作，又具有中国传统“家事、国事、天下事，事事关心”胸怀的知识分子。在这本《一沙一世界》中，郭凯用简单又最基本的经济学分析工具，娴熟地剖析了近几年发生在中国和全球经济中的一些大家熟悉且关心的大事小情，视角独特，充满智慧，深具功力，很值得一读。
——林毅夫，世界银行高级副行长兼首席经济学家
《一沙一世界》充满了对世界的理性思考，从经济学视角为一些社会关注的问题提供了新的见解，值得一读。
——中国人民银行副行长兼国家外汇管理局局长 易纲
理性沉稳而不乏激情，观点独到而出之平易，持论较严却充满机趣。《一沙一世界》的书名恰如其分。上乘的博客文章应随手拈来、皆成妙谛，却也极易流于碎片、芜杂。作者之文单篇选材不拘一格，角度多变，结集起来又体系严密，思想一以贯之。这都有赖于作者深厚的经济学理论功底。
——胡舒立 财新传媒总编辑

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.

Michel Foucault has become famous for a series of books that have permanently altered our understanding of many institutions of Western society. He analyzed mental institutions in the remarkable Madness and Civilization; hospitals in The Birth of the Clinic; prisons in Discipline and Punish; and schools and families in The History of Sexuality. But the general reader as well as the specialist is apt to miss the consistent purposes that lay behind these difficult individual studies, thus losing sight of the broad social vision and political aims that unified them.
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Now, in this superb set of essays and interviews, Foucault has provided a much-needed guide to Foucault. These pieces, ranging over the entire spectrum of his concerns, enabled Foucault, in his most intimate and accessible voice, to interpret the conclusions of his research in each area and to demonstrate the contribution of each to the magnificent -- and terrifying -- portrait of society that he was patiently compiling.
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For, as Foucault shows, what he was always describing was the nature of power in society; not the conventional treatment of power that concentrates on powerful individuals and repressive institutions, but the much more pervasive and insidious mechanisms by which power "reaches into the very grain of individuals, touches their bodies and inserts itself into their actions and attitudes, their discourses, learning processes and everyday lives"
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Foucault's investigations of prisons, schools, barracks, hospitals, factories, cities, lodgings, families, and other organized forms of social life are each a segment of one of the most astonishing intellectual enterprises of all time -- and, as this book proves, one which possesses profound implications for understanding the social control of our bodies and our minds.
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Annotation
Focault interprets his writtings about sexuality, politics and punishment.