A Stanford University Press classic.

A vital resource for non-Asia specialists in the fields of history, literature, music, economics, sociology, and art looking for a comparative or world-historical perspective on particular questions, including the nature of early modernity, the development of science, or recent trends in the study of early and medieval arts and letters.

This work is the first comprehensive study of law enforcement in traditional China. The depth and rigour to which the subject is treated makes it invaluable in the study of Chinese society or law and order.

Includes bibliographical references.

The Confucian-Legalist State proposes a new theory of social change and, in doing so, analyzes the patterns of Chinese history, such as the rise and persistence of a unified empire, the continuous domination of Confucianism, and China's inability to develop industrial capitalism without Western imperialism.

This book is a case study of history and culture in the Taiwanese town of Ta-ch'i and the group of rural villages that constitute its standard marketing community. However, its scope exceeds that of most community studies. The author attempts to construct a holistic view of Chinese culture from an analysis of the relationship between history and ritual in a particular locality. The author argues that social institutions and collective representations are dialectically connected in the process of social and cultural reproduction. He describes this dialectical process through an analysis of the key cultural concept of ling, the magical power attributed to ghosts, gods, and ancestors. In analyzing the symbolic logic of ling, he asserts that it can be fully understood only as a product of the reproduction of social institutions and as a manifestation of a native historical consciousness. Structuralist and Marxist insights are combined to explain how ling is best understood as both a cultural logic of symbolic relations and a material logic of social relations. The book is in three parts. Part I is a social and economic history that outlines what one might call an objectivist or positivist view of Ta-ch'i's history, describing events as they were, regardless of the perceptions of local participants. This material is a background to the synchronic sociological analysis of local territorial cults that constitutes Part II. In Part III, the author unsettles the objectivist assumptions of Part I by showing how the idiom of ling underlies Taiwanese constructions of history and identity and how the cultural construction of history dialectically reproduces society and creates history. The book is illustrated with 8 pages of photographs, 17 line drawings, and 9 maps.

A fascinating account of the Na society, which functions without the institution of marriage. The Na of China, farmers in the Himalayan region, live without the institution of marriage. Na brothers and sisters live together their entire lives, sharing household responsibilities and raising the women's children. Because the Na, like all cultures, prohibit incest, they practice a system of sometimes furtive, sometimes conspicuous nighttime encounters at the woman's home. The woman's partners--she frequently has more than one--bear no economic responsibility for her or her children, and "fathers," unless they resemble their children, remain unidentifiable. This lucid ethnographic study shows how a society can function without husbands or fathers. It sheds light on marriage and kinship, as well as on the position of women, the necessary conditions for the acquisition of identity, and the impact of a communist state on a society that it considers backward.