Hooray! You have added the first book to your bookshelf. Check it out now!
Create your own shelf sign up
[−]
  • Search Digit-count Valid ISBN Invalid ISBN Valid Barcode Invalid Barcode

Imagined Communities

Reflections on the Origin and Spread of Nationalism, New Edition

By Benedict Anderson

(61)

| Paperback | 9781844670864

Like Imagined Communities ?
Join aNobii to see if your friends read it, and discover similar books!

Sign up for free

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 appear Continue

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.

22 Reviews

Login or Sign Up to write a review
  • 1 person finds this helpful

    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 ...(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。

    Is this helpful?

    jy1218 said on Jul 1, 2014 | Add your feedback

  • 2 people find this helpful

    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。

    Is this helpful?

    Eric von Schwein said on Dec 4, 2012 | Add your feedback

  • 1 person finds this helpful

    就當長知識吧哈哈。

    Is this helpful?

    011 said on Dec 22, 2011 | Add your feedback

  • 1 person finds this helpful

    *** This comment contains spoilers! ***

    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)

    Is this helpful?

    ZoeL said on Jul 27, 2011 | Add your feedback

  • 2 people find this helpful

    正體版翻譯品質極糟糕,文字難以閱讀。 簡體版卻又刪去台灣意識。

    文章結構與例證混亂。

    Is this helpful?

    Rex Tsai said on May 2, 2011 | Add your feedback

  • 1 person finds this helpful

    *** This comment contains spoilers! ***

    "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 lang ...(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.

    Is this helpful?

    Volpesaggia said on Feb 25, 2011 | Add your feedback

Book Details

Improve_data of this book

Groups with this in collection