《危险的愉悦》是一部上海娼妓业史话，但它是产生于后结构主义时代的史学著作，得益于20世纪后半叶丰富的理论探索、思想对话与多重视角，作者尤其受到马克思主义、女性主义与社会性别研究、后结构主义、后殖民研究中“下属群体”概念等的影响，将“史料”和自己所生产的“历史”都看作是无比生动的、复杂的、开放的“过程”中的对话、商谈、记忆、建构、创造活动。《危险的愉悦》分五大部分，共15章，论述从晚清到20世纪90年代初100年间，“娼妓”问题在各个层面上如何扭结了民族意识、政治权力关系、商业和经济利益、强国方针、社会改革、民族心理、欲望和恐惧、社会性别构造等等的丰富的语义场，成为相当核心的中国政治、经济、历史和精神文化的象征符号。《危险的愉悦》获得美国历史学会琼·凯利妇女史著作纪念奖，这是历史学会首次将此奖项授予写美国以外地区妇女历史的作者。

· 什么是中国人？华夏认同如何发轫演变？ · 著名历史人类学家王明珂成名作，理解中国历史与民族的关键读本 · 以边缘视角理解族群，在历史记忆中反思认同 · 人文社科研究必读书目 · 全新修订再版，增补长篇序言 王明珂有一个形象的比喻：当我们在一张纸上画一个图形时，事实上是它的“边缘”让它看来像个图形……他的研究并非只是描述华夏的汉民族史，也不是描述一个少数民族的少数民族史。而是以“华夏边缘”的历史变迁来说明古代华夏到近代中国的深刻变化，并由此旁及“边缘”内外群体间的资源竞争、垄断、冲突，以至于在当代民族概念下的再整合、分享的过程。 ——罗丰 这是一部对中文世界的人类学、民族学和历史学研究都产生了重要影响的著作。作者从族群边缘的形成与变迁这个特殊的角度，来探讨华夏民族生长和扩张的历史，从而以十分新鲜并充满魅力的论证，为推进中国史的研究提供了新的范例。 ——罗新 基于对华夏形成一元论和多元论的质疑，作者利用多种工具，提出并论证“边缘理论”在华夏形成、变迁中的重大意义。“族群认同”、“历史记忆”，是支撑此一理论的两个关键概念，作者对此所做的历史、逻辑叙述，令人信服。我更想指出的是作者学思的根本立脚点和志向，即学问与生命的关系——在学术职业化、工具化的今天，这一学术立场尤为可贵可敬。本书为华夏一族通向自我认知的道路打开了一扇大门，远非就事论事者所能比拟。我由衷地向作者致敬！ ——刘苏里 内容简介： 《华夏边缘》是著名学者王明珂讨论中华民族族群认同与历史发展的重磅研究，为回答“什么是中国人”提供了全新路径。王明珂认为，“当我们在一张纸上画一个圆形时，事实上是它的‘边缘’让它看起来像个圆形。”他视“华夏”为长程历史中的人类生态，而“华夏边缘”不仅是时间上的边缘、地理上的边缘，也是认同上的边缘。在特定的资源竞争与环境分配中，在集体性的记忆塑造与失忆选择中，华夏边缘的形成、变迁、维持，亦可说明华夏族群及认同的形成与变迁。 《华夏边缘》是具有理论范式意义的经典著作，出版多年畅行不衰。书中第一部分主要陈述了全书的理论框架和分析方法；第二部分利用考古材料，说明了华夏族群边界形成的人类生态背景；第三部分阐述了华夏族群的重要形成基础，即周人的族源传说与历史记载，并通过荆楚吴等例子，说明了边缘族群华夏化与非华夏化的往复游移；第四部分着眼于近代华夏边缘的再造，通过40年代民族调查过程中的微观事例，分析了个人、族群与社会在认同建立过程中的张力。王明珂运用社会人类学理论、考古发掘报告、历史文献史料等各学科理论与资料，结合个人在羌族的田野考察经历，深入探讨了资源环境与族群边缘关系，历史记忆与族群认同的相互滋长，个体与集体记忆和认同的差异，等等问题，以期为当下的民族与族群认同问题提供更多反思和新知。

《从“天下”国家到民族国家》将中国的多民族统一国家思想的根源追溯到中国人对世界的原初认识，追溯到在这种认识之上的人类与自然之间建立的契约关系，以及为了遵守这种契约关系而形成的关于人与人之间、个人—共同体—社会—国家四者之间、文化与政治之间、权威与权力之间、民族属性与文化属性之间关系的认识。在这 一宏观认识的基础上，作者梳理了中国多民族统一国家的历史脉络、中国多民族统一国家思想在各个时代的发展演变。 洞穿多民族统一国家构造的深层历史， 追溯中华民族共同体意识的生成演变 九州四海、内服外服、华夏四夷，探寻“多重型天下”的思想起源 羁縻州府、藩部体制、改土归流，把脉“多元型帝国”的利弊得失 新疆建省、五族共和、民族自治，理解民族国家建设的困境与成就 王柯此书清晰梳理了中国统一多族群国家的历史脉络，指出了“天下”观和“夷夏之辨”的文化内涵，分析了历朝“因俗而治”多元化行政体制的利弊，认为清王朝在新疆实行的“分治”政策是近代民族问题的直接成因。此书对我们认识今天的民族关系具有多方面的重要启迪。 ——马戎 这本著作自2001年问世至今已近20年﹐它仍吸引众多读者而再版，自然由于论述精辟，也因其主题仍与读者所处现实密切相关。对中国及海外华人读者而言，这现实便是今日的中国多民族统一国家。本书完整而连贯地说明由夏商周三代到当代中华民族国家的形成过程，非常值得一读及深切关注。 ——王明珂 古代中国是一个多民族、多宗教和多重治理的帝国，王柯教授的这本书，对中国多元一体的国家特性有非常全面和清晰的展示，他启示我们，即使在民族国家的今天，古代的帝国传统也并非完全过时。 ——许纪霖 “何谓中国”，是近年来大热的话题。“中国”概念在古代是文明的意涵，近代转为国家的意涵，这是古今之变的转换。古代的文明意涵下，在长城南北分属两个政权或同属一个政权的不同时代中，还有农牧之变的转换。这双重转换，关键而又复杂，但在讨论问题时又常不自觉地为人忽略。王柯老师的这本书，对于厘清相关的问题域，有着重要的意义。 ——施展

本书从社会与生物学的角度对咖啡、烟草、茶叶、鸦片、可卡因等影响精神状态的瘾品进行了历史性的梳理考察，逐一展演它们如何被发现、交易与图利的过程，追踪出大众化瘾品进入全球贸易主流的来龙去脉，揭示瘾品使用自主权与国家政经体系、社会规范之间的冲突与妥协，是迄今有关瘾品文化史最完备的著作之一。作者以书立意，提醒我们，心理药物的研发与精神刺激的革命，可以使人类航向极端的迷幻梦域，也可能带来逆向的乌托邦。本书探讨深入，见识均衡，文字雅洁，堪称横跨世界史与药物史两个领域的必读杰作。它为一个经常流于信息不足或热过头的话题提供了宽广的探究、理性的判断以及戏而不谑的幽默。

本书讲述了生活垃圾的奇遇和不幸，它们的存在给人类带来灾难，也唤起了人们把废弃物改变成为可利用的再生资源的想像力和创造力。描述了垃圾正在扼杀、吞食着城市，同时也改变着城市的风景，给葡萄园带去生机，用于住宅取暖，延续千万贫困人口的生存，提供千百种小职业，养肥群猪，供孩子们玩耍，排解囚犯的孤独，给疯子和艺术家们以灵感，与朋友们纵情欢乐……

Charles J.Lumsden and Edward O.Wilson PROMETHEAN FIRE Refiections on The Origin of Mind Harvard University;Press,1983.

100,000 years ago, at least six human species inhabited the earth. Today there is just one. Us. Homo sapiens. How did our species succeed in the battle for dominance? Why did our foraging ancestors come together to create cities and kingdoms? How did we come to believe in gods, nations and human rights; to trust money, books and laws; and to be enslaved by bureaucracy, timetables and consumerism? And what will our world be like in the millennia to come? In Sapiens, Dr Yuval Noah Harari spans the whole of human history, from the very first humans to walk the earth to the radical - and sometimes devastating - breakthroughs of the Cognitive, Agricultural and Scientific Revolutions. Drawing on insights from biology, anthropology, palaeontology and economics, he explores how the currents of history have shaped our human societies, the animals and plants around us, and even our personalities. Have we become happier as history has unfolded? Can we ever free our behaviour from the heritage of our ancestors? And what, if anything, can we do to influence the course of the centuries to come? Bold, wide-ranging and provocative, Sapiens challenges everything we thought we knew about being human: our thoughts, our actions, our power ... and our future.

Michael Pollan, whose curiosity about our eating habits led to thoughtful, culturally transformative writing in The Omnivore’s Dilemma and, most recently, Food Rules, here explores the potential psilocybin and other psychedelics hold for transformation of the spiritual and emotional kind. As he tells it in How to Change Your Mind, a fascinating, sometimes moving look at the history and uses of psychoactive compounds, Pollan avoided such drugs in his youth, but later in life became intrigued by the opportunity “to become more ‘open’—especially at this age, when the grooves of mental habit have been etched so deep as to seem inescapable.” And then there was the chance of experiencing a spiritual epiphany—“touching the face of God,” as one ecstatic user put it. Pollan’s natural skepticism and wry humor is a good match for the detailed accounts he includes of mind-blowing, trip-induced revelations. Ultimately, whether such experiences lead to genuine insight into, say, the origins of the universe or what we can expect after death seems less interesting to Pollan than the hope psychedelics offer people suffering from depression, addiction, and acute illness. Can magic mushrooms be used more broadly for “the betterment of well people”? Readers who begin reading Pollan’s book feeling doubtful about the responsible use of psychedelics may find their own minds changed by his engaging, enlightened, and persuasive combination of personal and journalistic research. “I felt as if I were standing on the edge of a wide-open frontier, squinting to make out something wondrous,” he writes, and with him as our guide, so do we. —Sarah Harrison Smith, Amazon Book Review

想象一下，假如每个月政府都会向你的银行账户存入1 000美元，而且不求任何回报。这听起来有些疯狂，但却已经成为我们这个时代最有影响力、讨论最为热烈的政策之一。未来主义者，激进分子，自由论者，社会主义者，女性主义者，伯尼•桑德斯的支持者，经济学家，从印度到芬兰、加拿大、墨西哥等各国的政治家都在讨论”全民基本收入”。 在这本启发人心、见解独到的书里，经济学作家安妮•劳瑞从多个角度审视了全民基本收入。她去肯尼亚探访一种全民基本收入的政策如何帮助地球上最窘迫的人们摆脱贫困；去印度观察效率低下的政府主导项目如何让穷人处境更加艰难；去韩国调查全民基本收入的知识谱系；去硅谷访问那些为全民基本收入提供资金的技术巨人——他们期待着一个充满先进的人工智能、不需要人力劳动的世界。 作者探讨了这种巨大政策变化的潜力以及全民基本收入面临的诸多挑战，其中包括相互冲突的目标、高昂的成本，以及最重要的一点——“没有人可以不劳而获”这一根深蒂固的观念。最后，作者认为这种神秘的政策有潜力解决我们面临的一些最棘手的经济问题，同时还能提供了一种公民身份的新愿景，以及一个在这样充满动荡和奇迹的年代所需要的更坚固的社会基础。

"That certain groups do much better in America than others—as measured by income, occupational status, test scores, and so on—is difficult to talk about. In large part this is because the topic feels racially charged. The irony is that the facts actually debunk racial stereotypes. There are black and Hispanic subgroups in the United States far outperforming many white and Asian subgroups. Moreover, there’s a demonstrable arc to group success—in immigrant groups, it typically dissipates by the third generation—puncturing the notion of innate group differences and undermining the whole concept of 'model minorities.'" Mormons have recently risen to astonishing business success. Cubans in Miami climbed from poverty to prosperity in a generation. Nigerians earn doctorates at stunningly high rates. Indian and Chinese Americans have much higher incomes than other Americans; Jews may have the highest of all. Why do some groups rise? Drawing on groundbreaking original research and startling statistics, The Triple Package uncovers the secret to their success. A superiority complex, insecurity, impulse control—these are the elements of the Triple Package, the rare and potent cultural constellation that drives disproportionate group success. The Triple Package is open to anyone. America itself was once a Triple Package culture. It’s been losing that edge for a long time now. Even as headlines proclaim the death of upward mobility in America, the truth is that the oldfashioned American Dream is very much alive—butsome groups have a cultural edge, which enables them to take advantage of opportunity far more than others. • Americans are taught that everyone is equal, that no group is superior to another. But remarkably, all of America’s most successful groups believe (even if they don’t say so aloud) that they’re exceptional, chosen, superior in some way. • Americans are taught that self-esteem—feeling good about yourself—is the key to a successful life. But in all of America’s most successful groups, people tend to feel insecure, inadequate, that they have to prove themselves. • America today spreads a message of immediate gratification, living for the moment. But all of America’s most successful groups cultivate heightened discipline and impulse control. But the Triple Package has a dark underside too. Each of its elements carries distinctive pathologies; when taken to an extreme, they can have truly toxic effects. Should people strive for the Triple Package? Should America? Ultimately, the authors conclude that the Triple Package is a ladder that should be climbed and then kicked away, drawing on its power but breaking free from its constraints. Provocative and profound, The Triple Package will transform the way we think about success and achievement. David B. Green, Haaretz (Israel): “Their book is not racist. For one thing, they are drawing a correlation between success and certain psychological attitudes, not congenital characteristics. They also go out of their way to say that the Triple Package, or the material success it can help people attain, is no guarantee of happiness, and they give plenty of examples of the psychological damage it can do. Even more significantly, there’s no doubt that attitudes – and performance – can and do change over time. . . .As a reader, I enjoyed the extensively sourced statistics and anecdotes that provide the basis for Chua and Rubenfeld’s argument, and was not especially troubled by the fact that “The Triple Package” is not an academic book. For me, its main value is found in the final chapter, in which the authors examine where America has gone wrong.”

我们都将活到100岁，长寿时代，我们的生活和工作要怎么办！ 无论你是谁，无论你多大年纪，都必须面对这个基本事实：21世纪初出生的人有一半的概率活到100岁，这在发达国家已经成真，发展中国家也正迎面赶上。这就是长寿时代。如果我们以为长寿时代只是意味着老龄化、延迟退休、养老金缺口和劳动力短缺，那我们的视野仍然是流于表面。长寿时代带来的变革远超出我们想象之外： 过去的受教育—工作—退休三阶段人生模式已不再适用； 劳动力市场中空化会进一步导致贫富差距； 更复杂的家庭结构和变化的代际关系会出现； 新一轮产业变革，生物工程、计算机采集和碳替代会成为巨型产业； 员工更少但通常更专业的企业组成的生态系统将成为增长点； 智慧城市和零工经济兴起，工作和办公场所分离； 个人对灵活性和多样选择的渴望，将压倒公司对体制和可预测性的需求； 跨龄友谊将成为常态，老人不再是一个老无所依的“独立王国”…… 面对这一切变革，我们做人生决定所参照的榜样和我们自身的人生经验都不足以应付这个长寿时代，我们必须从根本上改变我们的人生模式： 三阶段人生变成多阶段人生，夹杂若干个过渡期； 再创造比娱乐更重要，闲暇时间用来构建自己的无形资产； 培养自己在创造、共情和问题解决、自由往来等比机器人更具优势的领域，那正是未来产生高薪岗位的领域； 喜欢老一套的、可预测的企业在人力资源和经营模式上必须全面变革； 政府的关注点要从社保扩大到全方位的教育、婚姻、工作时间及更广泛的社会安排上…… 本书来自英国伦敦商学院经济学家琳达·格拉顿和心理学家安德鲁·斯科特为MBA学生开设的一门“百岁人生”课程，入围2016年英国《金融时报》和麦肯锡公司年度图书奖，出版一年便已经被译为12种语言。两位作者是经济学和心理学的专家，并且在多个政府和多个跨国公司担任人力资源和经营管理咨询顾问，他们运用前瞻性的研究成果和超前视野的实践经验向我们展示，在长寿时代，我们必须从过去的三阶段人生演进到多阶段人生，才能将长寿变成天赐大礼，而不是变成诅咒。 “琳达·格拉顿和安德鲁·斯科特创作了一本重要而且可读性极强的书，书中所分析的问题，绝大多数政府和企业都会忽视。我们当中绝大多数人都会享受到比我们的先辈更长的寿命。的确，今天的孩子有一半会活到100岁，这关系到我们的个人财务问题。作者雄辩地向我们证明，我们的全部生活都将重组，以适应这破天荒的长寿。婴儿潮一代和千禧一代都应该好好读这本书。”——尼尔·弗格森（Niall Ferguson），哈佛大学劳伦斯·蒂施历史学讲座教授

A trailblazing account of human history, challenging our most fundamental assumptions about social evolution--from the development of agriculture and cities to the emergence of the state, political violence, and social inequality--and revealing new possibilities for human emancipation. For generations, our remote ancestors have been cast as primitive and childlike--either free and equal innocents, or thuggish and warlike. Civilization, we are told, could be achieved only by sacrificing those original freedoms or, alternatively, by taming our baser instincts. David Graeber and David Wengrow show how such theories first emerged in the eighteenth century as a conservative reaction to powerful critiques of European society posed by Indigenous observers and intellectuals. Revisiting this encounter has startling implications for how we make sense of human history today, including the origins of farming, property, cities, democracy, slavery, and civilization itself. Drawing on pathbreaking research in archaeology and anthropology, the authors show how history becomes a far more interesting place once we learn to throw off our conceptual shackles and perceive what's really there. If humans did not spend 95 percent of their evolutionary past in tiny bands of hunter-gatherers, what were they doing all that time? If agriculture, and cities, did not mean a plunge into hierarchy and domination, then what kinds of social and economic organization did they lead to? What was really happening during the periods that we usually describe as the emergence of the state? The answers are often unexpected, and suggest that the course of human history may be less set in stone, and more full of playful, hopeful possibilities, than we tend to assume. The Dawn of Everything fundamentally transforms our understanding of the human past and offers a path toward imagining new forms of freedom, new ways of organizing society. This is a monumental book of formidable intellectual range, animated by curiosity, moral vision, and a faith in the power of direct action. Includes Black-and-White Illustrations

有奥斯维辛，就不能有上帝的存在。——普里莫•莱维 无论我在思考什么，总要思考奥斯维辛。感谢那些要求、甚至逼迫我们讲述一切的人，因为他们想听到、想知道发生在奥斯维辛的那些人、那些事。——凯尔泰斯•伊姆莱 我们要知道“人”真正是什么，毕竟，这是发明奥斯维辛毒气室，也是祈祷着走进毒气室的“存在”。——维克多•弗兰克 本书力图以一个具体场所为切入点，对人类历史上最深重的罪行进行最透彻的诠释，这就是奥斯维辛。 历史不是剧本，真相永远不止一个。奥斯维辛并不是专门用于杀害犹太人的灭绝营，也不仅仅与“最终解决”有关——奥斯维辛，是集中营指挥官霍斯等纳粹官员的奋斗史；是波兰人、吉卜赛人、苏联战俘、耶和华见证人的情感炼狱；它是一个八岁德国女孩一天起床，突然发现自己成了吉卜赛人，被扔进奥斯维辛的故事；它是战后幸存者回到家乡，却发现外面的世界比奥斯维辛更糟的故事……这部书没有孤证，每一个说出来的字，都出自两处以上的历史记录，包括苏联解体后的解密档案和亲历者访谈。 “人们问我，你在奥斯维辛学到了什么？我想我只能确定一件事：没人真正了解自己。”1944年11月，希姆莱要求艾希曼停止驱逐匈牙利犹太人，并说：“到目前为止你一直都在灭绝犹太人，但我现在命令你从今天起变成犹太人的拥护者。”人的行为和信念能顷刻颠倒，因应自身处境（situation）而朝着没有预料到的方向演变，这恰恰是所谓的“人性”。 奥斯维辛是一个更大的故事，我们从未真正了解它。这里所涉及的故事，有不少可以让我们更好地认识我们自己。

爱弥尔·涂尔干是法国著名社会学家，社会学的奠基人之一。《宗教生活的基本形式》为涂尔干晚年之作，意图为从原始初民社会的基本互动方式，建构出社会构成的最基本元素，加以认识。正如导言中所说，“本书的宗旨，就是要研究实际上已经为人所知的最原始和最简单的宗教，分析这种宗教，并尝试做出解释”。

Why can’t our political leaders work together as threats loom and problems mount? Why do people so readily assume the worst about the motives of their fellow citizens? In The Righteous Mind, social psychologist Jonathan Haidt explores the origins of our divisions and points the way forward to mutual understanding. His starting point is moral intuition—the nearly instantaneous perceptions we all have about other people and the things they do. These intuitions feel like self-evident truths, making us righteously certain that those who see things differently are wrong. Haidt shows us how these intuitions differ across cultures, including the cultures of the political left and right. He blends his own research findings with those of anthropologists, historians, and other psychologists to draw a map of the moral domain, and he explains why conservatives can navigate that map more skillfully than can liberals. He then examines the origins of morality, overturning the view that evolution made us fundamentally selfish creatures. But rather than arguing that we are innately altruistic, he makes a more subtle claim—that we are fundamentally groupish. It is our groupishness, he explains, that leads to our greatest joys, our religious divisions, and our political affiliations. In a stunning final chapter on ideology and civility, Haidt shows what each side is right about, and why we need the insights of liberals, conservatives, and libertarians to flourish as a nation.

"Karen Fields has given us a splendid new translation of the greatest work of sociology ever written, one we will not be embarrassed to assign to our students. In addition she has written a brilliant and profound introduction. The publication of this translation is an occasion for general celebration, for a veritable 'collective effervescence.' -- Robert N. Bellah "Co-author of "Habits of the Heart, " and editor of "Emile Durkheim on Morality and Society" "This superb new translation finally allows non-French speaking American readers fully to appreciate Durkheim's genius. It is a labor of love for which all scholars must be grateful." --Lewis A. Coser