Southeast Asia : An Introductory History (12th Edition)

Dr Milton Osborne 50多年來一直是東南亞的居民，學生和著名觀察者。這種熟悉程度導致了高度可讀和生動的編年史。Osborne在適當考慮該地區的早期歷史的同時，專注於自十八世紀以來發生的變化：殖民統治的影響，19世紀和20世紀的經濟變革，獨立運動的出現和勝利，社會變革的影響以及宗教，少數民族和移民群體所發揮的關鍵作用。他還介紹了該地區的藝術以及有關東南亞文獻的綜合指南。

第12版“東南亞”清晰地書寫並廣泛展示：“介紹性歷史”仍然是該領域的經典之作。

The first edition of Southeast Asia: An Introductory History was published in 1979 and immediately filled a need for travellers and students interested in a tantalisingly different part of the world. Subsequent editions (translated into Japanese, Khmer, Korean and Thai) have continued to document with great perception the enormous changes and dramatic growth experienced in the region.

Healthy Democracies : Welfare Politics in Taiwan and South Korea

經濟全球化的壓力會破壞福利國家嗎？與許多分析師的期望相反，台灣和韓國已經走上了一條新的軌道，朝著加強福利國家和普遍包容的方向發展。在健康的民主國家，約瑟夫·黃為這兩個國家的醫療改革提供了政治解釋。他特別關注台灣和韓國的民主變革如何改變當代醫療辯論中政策制定者和社會政策活動家的激勵機制以及最終決策.Wong使用廣泛的實地研究和訪談來探索相似性和微妙差異。台灣和韓國的政治變革和醫療改革進程。

他認為，在專制統治時期，兩地的國家領導人在政治上有能力推行有選擇性的社會政策改革是零碎的，醫療保健政策的結果遠非普遍。 Wong認為，民主改革的引入改變了社會政策改革的政治邏輯：投票尋求政治家需要推動民眾政策，醫療改革倡導者，從官僚到基層活動家，都適應了這種新的政治環境。在黃的看來，台灣和韓國的民主轉型政治已經成為全球化進程中社會福利裁員所假設的經濟需要的有效解毒劑。“

Do the pressures of economic globalization undermine the welfare state? Contrary to the expectations of many analysts, Taiwan and South Korea have embarked on a new trajectory, toward a strengthened welfare state and universal inclusion. In Healthy Democracies, Joseph Wong offers a political explanation for health care reform in these two countries. He focuses specifically on the ways in which democratic change in Taiwan and South Korea altered the incentives and ultimately the decisions of policymakers and social policy activists in contemporary health care debates.Wong uses extensive field research and interviews to explore both similarities and subtle differences in the processes of political change and health care reform in Taiwan and South Korea.

Asian Medicine and Globalization

醫療系統在特定的文化背景下發揮作用。人們常說中國，日本，印度和其他民族國家的醫學。然而，幾乎所有形式化的醫療系統都聲稱具有普遍的適用性，因此，它們已準備好跨越它們的文化邊界。

在理論和實踐中，區域醫療系統被概念化為“民族主義”或固有跨國的方式存在著嚴重的緊張。本卷涉及民族主義與跨國主義之間摩擦所產生的問題，當時全球化使文化、政治和經濟有限的概念大為複雜化。提供者提供了一系列觀點，解決了以下問題：國家如何關注“傳統”醫學的現代化？全球科學霸權如何使民族主義者對替代醫學的闡述成為可能呢？全球科學話語和“新時代”靈性如何促進“亞洲”醫學的跨國化？隨著越來越多的亞洲醫療實踐通過瑜伽和草藥學的普及跨越西方文化的邊界，並且隨著西方醫學的發現，這些意義系統變得不可分割地相互關聯。

這些文章考慮了文化之間傳播的更大影響。

Living Images : Japanese Buddhist Icons in Context

佛教形像在日本無處不在，但在佛教寺​​院傳統的研究中很少受到關注。宗教學者傾向於將佛教圖像僅僅視為宗教理想的象徵或表徵，聖徒和族長的紀念，冥想練習的輔助，或虔誠的焦點。藝術史學家將這些圖像視為適合風格和圖像分析的藝術作品。

然而，這些學者群體都沒有充分認識到日本修道院實踐中圖像和形象崇拜的中心地位和重要性。本卷中的文章重點關注日本佛教繪畫，雕塑，書法和文物的歷史，制度和儀式背景 - 一些是著名的，另一些是長期被忽視的。羅伯特H.Sharf的介紹探討了現代佛教辯護士和西方學者對圖像邊緣化的原因，解決了佛教徒是否真的是偶像崇拜者的棘手問題。 Paul Groner和Karen Brock的文章記錄並闡述了神聖圖像在兩位傑出的中世紀神職人員Eison和Myoe的生活中扮演的重要角色。James Dobbins看到了新土地佛教真實學校的創始人Shinran的新代表，並發現早期的神聖虔誠集中在Shinran和他的形像上，就像佛陀Amida本人一樣。

Robert H. Sharf關於使用Tantric mandalas的論文表明，與收到的觀點相反，這種mandala不是用作儀式可視化的輔助工具，而是用作存在確保儀式功效的活體實體。在每一種情況下，作者都發現這些圖像被精英僧侶和未經修飾的外行人所處理，作為具有相當廣泛性和救贖力的生活存在，並且日本佛教僧侶生活集中在對這些生物的管理和崇拜上。

Southeast Asia : Tradition And Modernity In The Contemporary World, Second Edition

Donald McCloud彌合了東南亞歷史和當代形勢之間的差距，重點關注該地區內部動態的連續性以及與更大的全球環境關係。作者質疑廣泛持有的觀點，即多樣性和分散化是該地區的標誌，相反，確定了至少兩千年來一直限制東南亞國家的共同點，並為獨特的區域動態提供了基礎。它只是自第二次世界大戰以來，長期受全球環境影響的東南亞人已經定義並發展了自己的機構，社會結構和社區。擺脫不充分和不適應的西方制度，他們已經開始創造更符合自身歷史經驗的結構。特別是在政治領域，許多這些新結構似乎是直截了當的軍事獨裁統治。然而，時間已經證明它們更複雜，並且已經形成了許多獨特的組織實踐，可能預示著更加開放的政治體系 - 如果不是民主國家的嚴格西方定義。隨著東盟區域合作的擴大和強勁的經濟增長，東南亞的信心亞洲國家也有所增長。人們越來越多地提到生活的“亞洲方式”，這種語言表達了對新傳統價值觀和行為的激增，這些價值觀和行為一直是亞洲生活結構的一部分，但在過去卻被稱為“非西方”。東南亞的演變，首次聚焦於該地區當代獨立發展的新傳統基礎。

Bridging the perceived gap between Southeast Asia's historical and contemporary situations, Donald McCloud focuses on continuities in the region's internal dynamics as well as its relationship to the greater global environment. The author challenges widely held views that diversity and fragmentation are the hallmarks of the region, identifying instead the commonalities that have bound the countries of Southeast Asia together through at least two millennia and have provided the basis for a unique regional dynamic.It has only been since World War II that Southeast Asians, long influenced by the global environment, have defined and developed their own institutions, social structures, and communities. Turning away from inadequate and unadaptable Western institutions, they have begun to create structures more in tune with their own historical experiences. Particularly in the political sphere, many of these new structures seemed to be straightforward military dictatorships. However, time has shown them to be more complex, and many unique organizational practices have developed that may presage more open political systems—if not democracies by strict Western definitions.With the expansion of regional cooperation through ASEAN and strong economic growth, confidence among Southeast Asian states has grown as well. The growing references to an “Asian way” of life have given verbal expression to a surge in neotraditional values and behavior that have always been part of the fabric of Asian life but that in the past were frowned upon as “nonwestern.” This text traces the evolution of Southeast Asia and focuses for the first time on the neotraditional bases for contemporary, independent development of the region.

  Donald G Mccloud (Autor)

Vietnam's Rural Transformation

自20世紀80年代中期以來，越南經歷了顯著的經濟、政治和社會變革。這是第一個以英語為重點的越南農村研究 - 越南近80％的人口居住，其經濟生產大部分發生，本世紀早期的政治動盪改變了歷史進程。分析經濟自由化對農村的影響捐助者指出，儘管越南農村越南人的實際收入有了顯著改善，但貧困仍然明顯，社會經濟不平等似乎在增加。現在最窮的人似乎很少有機會獲得教育和醫療服務。環境條件也帶來了重大問題。這些貢獻者強調了越南充滿活力的政治舞台，也考慮了國家政策制定與當地壓力和活動之間的相互作用。

A Heritage of Kings : One Man's Monarchy in the Confucian world

這本書是儒家王朝的一個組成部分，它是由朝鮮王朝（1392-1910）的第二十一王朝（1724年至1776年）統治的理解和實踐。儒家的國王，是由聖人國王的理想指導和形成，是一個非常苛刻的規則，約束普通的凡人，而不是一個神聖的人，然而他的貞操必須如此，他的任務是以此為前提。他不僅期望完善自己，還負責在他的領域實現完美的秩序。聖人王權的做法是一回事。像其他政治思想一樣，它被用於體制、政治和社會現實的背景下。

在中國，我們的指導工作與Jonathan Spence教授關於康熙皇帝和Harold Kahn教授關於乾隆皇帝的工作一樣，皇帝被置於近乎神話的光環中。作為天子，中國皇帝是天堂和文明世界的調停者。君主制度的發展也是為了增強帝國權威的可怕性。官僚體系廣闊，宋朝（960一1279）由官吏選定的專業官僚，而不是貴族官僚組成。從明代（1368-1644）開始，王位獲得了幾乎不可挑戰的權力。在這種情況下，皇帝可以肆無忌憚地為聖人國王修辭，以支持帝國形象。

This book is a stuy of the Confucian kingship as it was understood and practiced by Yongjo, the twenty-firstt king of Yi Korea(1392-1910), who ruled from 1724 to 1776. The Confucian king-ship, guided and formed as it was by the ideal of the sage king, was and exceedingly demanding one. The rule was an ordinary mortal, not a divine being, yet his virue had to be such that his mandate was premised upon it. Not only was he expected to perfect himself；he was also burdened with effecting perfect order in his realm. This, or the lack thereof , was seen as the index of his virtue. The practice of sage kingship, however, wa another matter. Like other political ideologies, it was used in the context of institutional, political, and social realities. In China, where our minating works as those by Professor Jonathan Spence on the Emperor K'ang-hsi and Professor Harold Kahn on the Emperor Ch'ien-lung, the emperor was enshrined in a nearly mythic aura. As the Son of Heaven, the Chinese emperor was the mediator be=tween Heaven and the civilized world. The monarchical institution also developed in such a way as to enhance the awesomeness of imperial authority. The bureaucracy grew vast and, by the Sung dynasty(960-1279), it came to be staffed by professional, rather tha aristocratic, bureaucrats selected by the civil servie examination. From the Ming dynasty(1368-1644), the throne acquired a nearly unchallengeable power. In this context, the emperor could with impunity avial himself of the rhetoric of the sage king to buttress the imperial image.