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Imagined Communities

Reflections on the Origin and Spread of Nationalism, New Edition

By

Publisher: Verso

4.4
(247)

Language:English | Number of Pages: 256 | Format: Paperback | In other languages: (other languages) Chi simplified , Chi traditional

Isbn-10: 1844670864 | Isbn-13: 9781844670864 | Publish date:  | Edition Revised

Also available as: Others , Hardcover , eBook , Audio CD

Category: History , Political , Social Science

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Book Description
A new edition of the definitive book on nationalism—over a quarter of a million copies sold worldwide.

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.
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  • 5

    http://jysnow.pixnet.net/blog/post/41061535 對此書的評論,我無暇細追,也不知道是否有針對安德森此論延伸而出的後續研究,但就我來看,安德森再怎麼去歐洲化來談論民族主義的起源,試圖將民族主義加入某種普世特質,但他終究跳過一個巨大的特例:中國。姑不論「前民族主義」的中國有沒有類似民族主義的概念,但中國人如何理解西方式的民族主義,在此書付之闕如。同盟會的「驅逐韃虜,恢復中華」是西方民族主義的概念嗎?民國建立後喊出的「五族共和」源頭又是從何而來?滿洲國究竟是帝國復甦的概念,還是滿洲人被灌輸了「滿洲民族」而成立?也許我有偏見,但我覺得中國的狀況似乎要獨立看 ...continue

    http://jysnow.pixnet.net/blog/post/41061535 對此書的評論,我無暇細追,也不知道是否有針對安德森此論延伸而出的後續研究,但就我來看,安德森再怎麼去歐洲化來談論民族主義的起源,試圖將民族主義加入某種普世特質,但他終究跳過一個巨大的特例:中國。姑不論「前民族主義」的中國有沒有類似民族主義的概念,但中國人如何理解西方式的民族主義,在此書付之闕如。同盟會的「驅逐韃虜,恢復中華」是西方民族主義的概念嗎?民國建立後喊出的「五族共和」源頭又是從何而來?滿洲國究竟是帝國復甦的概念,還是滿洲人被灌輸了「滿洲民族」而成立?也許我有偏見,但我覺得中國的狀況似乎要獨立看待。至少「中國人」這個思維的成立,需要更多研究,比如清末去日本求學的留學生,為什麼不願作「清國人」而寧願說自己是「支那人」,這個詞彙甚至被日本人接受,當中華民國成立之後,日本直接稱之為「支那」。「中國」、「清國」、「支那」、「唐山」,這些詞彙各有什麼落差,我好像還沒有看過類似的討論。

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  • 5

    此書必須至少要看兩次,方可明白當中之奧妙也。第一次看,可打破視國家民族為理所當然之迷思。但作者所要說的,不止於此。若仔細再看第二次,讀者郤會明白小國國族主義/本土主義之背後,乃是有社會事實(Social Facts)之支持。安德遜的立場並不是全然否定國族主義的,反倒是有點同情抵抗帝國主義、反抗大國宰制的本土國族主義。這一點往往會在第一次閱讀中被忽略。此外,中譯本書前的導論、以及書末講台灣的後記,也是必讀,不能錯過。

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  • *** This comment contains spoilers! ***

    0

    一、 導論 (一) 馬克思主義會使世界太平? 1. 歷史上的失敗 同屬馬克思主義信徒之間的交戰: 1969中蘇邊界衝突、1978越柬戰爭、1979中越戰爭 2. 革命成功的原因:自我界定的「民族」 「二次大戰後發生的每一次成功的革命,如中華人民共和國、越南社會主義共和國等等,都是用民族來自我界定的;經由這樣的作法,這些革命紮實地根植於一個從隔命前的過去繼承而來的領土與社會空間之中。」(頁7)

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  • *** This comment contains spoilers! ***

    4

    "Feeling" for the nation?

    This seminal text about nationalism, first published in 1983, seems particularly useful today, when new forms of nation-ness can be perceived in a muting world balance. Anderson sets the origin of the idea of nation in the Middle Ages, when some languages ceased to constitute the privileged acces ...continue

    This seminal text about nationalism, first published in 1983, seems particularly useful today, when new forms of nation-ness can be perceived in a muting world balance. Anderson sets the origin of the idea of nation in the Middle Ages, when some languages ceased to constitute the privileged access to the truth, the idea that communities were ruled by élites endowed with divine powers faded away and a new historical consciousness began to emerge. All these factors are unavoidably intertwined with the emergence of what Anderson calls “print-languages”, some selected groups of vernaculars which became official and assumed a status of power in relation with other sub-standard varieties. The role of language in constituting the idea of nation is emphasized throughout the book, especially when Anderson discusses the relationship between native languages and imperial languages in colonized territories, in particular referring to the South-East Asian territories. It immediately reminded me of another good read, “Empires of the Word” by Nicholas Ostler (2005, Harper&Collins). Anderson coined the expression “imagined communities” which resumes the whole meaning of his book: nations are historical products, the constructs of collective imaginations triggered by a convergence of historical events. As any articulate thought about nationalism suggests, it always important to reflect upon the value sometimes attributed to these historical constructs. Are really worth sacrifice? Blood? Anderson does not give any answer, on the contrary, trying to be as scientific as possible, he aims at analyzing the existent, which is that “it is useful to remind ourselves that nations inspire love, and often profoundly self-sacrificing love. The cultural products of nationalism - poetry, prose fiction, music, plastic arts - show this love very clearly in thousands of different forms and styles” (141). As this year Italy is celebrating its 150th anniversary as a nation, this book seems more apt than ever. In the song festival “Sanremo” the Italian actor Roberto Benigni exalted the patriots who died for the Italian flag during the Risorgimento. He highlighted their youngness, their limitless love for this “idea” which was only in their head yet. And he chose to interpret one of these young soldiers who, going home at dusk, tired of the daylong fighting and aware that he is risking his own life every day for an idea/ideal, first mutters and then sings “Fratelli d’Italia”, that will become the Italian national anthem a short time afterwards. What does Anderson say about anthems? “The image: unisonance. Singing the Marseillaise, the Waltzing Matilda, the Indonesian Raya provide occasion for unisonality, for the echoed physical realization of the imagined community” (145). What do I say? I must confess: I was nearly crying when he sang it. I am not sure I feel nationalist, much of what I intellectually like goes in the opposite direction, but I can not deny that I miss my country when I am abroad and that I “feel” something towards it. This constitutes evidence that the imagined community is real in our heads and our hearts, no matter how much we try to suffocate it rationally. This does not mean it should exist, I am only testifying.

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  • 5

    Imagined Communities

    A classic analysis of nationalism, thought-provoking and convincingly argued. Essentially nations are imagined and nations are thus defined by the way in which they are imagined. For there is an imagined linkage perceived as shared among its members although they do not necessarily know each and ...continue

    A classic analysis of nationalism, thought-provoking and convincingly argued. Essentially nations are imagined and nations are thus defined by the way in which they are imagined. For there is an imagined linkage perceived as shared among its members although they do not necessarily know each and every one of them in person. Time, language and class also play a part. Anyone who is interested enough to be bothered by a faint taint of question of the clique of nationalism should take at least a decent look at this book. You may not agree with all the arguments the author presents, but at least it should prompt you to think deeper and ask more "why".

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  • 5

    想像的共同體這個書的名字真是他媽的無比貼切。
    霍布斯邦民族國家與民族主義去探討民族的形成,
    講好聽一點就是「想像的共同體」
    (講難聽一點就是你爸覺得我是什麼就是什麼,你爸覺得不是什麼就不是什麼)
    所以所謂的台灣人就要講台灣話(或是講台灣話就是台灣人)是不一定的
    更甚者,王明軻的華夏邊緣則是中國所謂的「華夏形成」的探討。


    相對於現今台灣人的意識出現。是蠻多可以吻合的


    像是霍布斯邦提到,民族意識的自覺一定是在有教育程度提升
    並且是一定教育水準的小工商知識份子,就會開始關心


    相較於華夏意識的形成則是在春秋時代,士階層的興起
    (就是小工商知識份子) ...continue

    想像的共同體這個書的名字真是他媽的無比貼切。 霍布斯邦民族國家與民族主義去探討民族的形成, 講好聽一點就是「想像的共同體」 (講難聽一點就是你爸覺得我是什麼就是什麼,你爸覺得不是什麼就不是什麼) 所以所謂的台灣人就要講台灣話(或是講台灣話就是台灣人)是不一定的 更甚者,王明軻的華夏邊緣則是中國所謂的「華夏形成」的探討。

    相對於現今台灣人的意識出現。是蠻多可以吻合的

    像是霍布斯邦提到,民族意識的自覺一定是在有教育程度提升 並且是一定教育水準的小工商知識份子,就會開始關心

    相較於華夏意識的形成則是在春秋時代,士階層的興起 (就是小工商知識份子)

    對於想像的共同體的文化認同、或是驕傲 (微管仲,吾其被髮左衽矣) (台灣人對於日治時代的認同和響往) (榮民對日本侵華的集體共同記憶) 對於共同利益階級的形成

    而且都會去或多或少抵毀想像中敵對的民族 而且殘忍的提到 如果是一般吃不飽的人,根本不會去想這種問題 對民族意識跟本不會有這樣的思考

    如果是巨商富賈,也不會去思考這個 因為對他們而言,地域形的限制反而會有阻於他們的利益

    對比台灣而言。台灣主體意識的興起 (還不是黨外喔,因為有些黨外是大中國主義的XD) 一開始也就是所謂的知識份子和資產階級的 所以民進黨走這條路線也很正確 只是太早於非我族類其心必誅了 導致推開了很多本來應該會被吸引的人

    而對比之下,台灣正在走到華夏的邊緣 所以台灣的「羌人」就愈來愈少了 (我指的台灣羌人是指在中國和台灣意識之間模糊的,對比華夏邊緣 就是所謂的漢藏之間)

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  • 4

    非書評:簡註

    與圖書館借回的正體新版約略對照,簡體版似乎刪去不多,除了第九章〈歷史的天使〉全部消失之外,刪文主要集中於譯者文章中的台灣意識部分,例如:

    譯者導讀,p.17,刪了倒數第二段中以後至末段「台灣往何處去?」約400餘字。

    譯後記,p.199末段,刪了「為著走找咱的福爾摩沙」十字。

    譯者於新版p.318對簡體版的刪文狀況有更詳盡的說明,此外新版還新添了作者與譯者四篇文章。

    到底該從圖書館借借看完就算了,還是得攢錢買台灣新版?遲疑中......!

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