An aid for reseaching non-western cultures, the Bibliographic Guide to East Asian Studies covers Japan, China, North and South Korea, Honk Kong, and Taiwan, with approximately 3,500 listings from LC MARC tapes and the Oriental Division of The New York Public Library. It includes publications about East Asia; materials published in any of the relevant countries; and publications in the Chinese, Japanese and Korean languages. Listings are transcribed into Anglicised characters. Each entry provides complete bibliographic information, along with the NYPL and/or LC call numbers.

An indispensable tool for librarians who do reference or collection management, this work is a pioneering offering of expertly selected print and electronic reference tools for East Asian Studies (Chinese, Japanese, and Korean). Handbook for Asian Studies Specialists: A Guide to Research Materials and Collection Building Tools is the first work to cover reference works for the main Asian area languages of China, Japan, and Korea. Several leading Asian Studies librarians have contributed their many decades of experience to create a resource that gathers major reference titles—both print and online—that would be useful to today's Asian Studies librarian. Organized by language group, it offers useful information on the many subscription-based and open-source electronic tools relevant to Asian Studies. This book will serve as an essential resource for reference collections at academic libraries. Previously published bibliographies on materials deal with China or Japan or Korea, but none have coalesced information on all three countries into one work, or are written in English. And unlike the other resources available, this work provides the insight needed for librarians to make informed collection management decisions and reference selections.

John King Fairbank was the West's doyen on China, and this book is the full and final expression of his lifelong engagement with this vast ancient civilization. The distinguished historian Merle Goldman brings the book up to date and provides an epilogue discussing the changes in contemporary China that will shape the nation in the years to come.

A comprehensive bibliographical guide to Japanese research published between 1958 and 1970 on the Chinese economy.

Thoroughly revised and updated with some 500 new entries-including the addition of pertinent Internet sites-this is the only bibliographic guide to information sources for linguistics. Coverage spans from 1957, the publication date of Chomsky's seminal work, to the present, with emphasis on English-language resources. DeMiller's detailed citations describe and evaluate each work, often offering comparisons to similar titles. Its broad coverage and in-depth reviews make this work essential to the research and study of general or theoretical linguistics. The book is also indispensable in the related areas of anthropological linguistics, applied linguistics, mathematical and computation linguistics, psycholinguistics, semiotics, and sociolinguistics, which are all treated in separate chapters, as well as the study of language and languages from a linguistic perspective. A must for any library supporting the study of linguistics or its related fields, this is a valuable reference and research tool. It i

The area of Buddhist monasticism has long attracted the interest of Buddhist studies scholars and historians, but the interpretation of the nature and function of monasteries across diverse cultures and vast historical periods remains a focus for debate. This book provides a multifaceted discussion of religious, social, cultural, artistic, and political functions of Buddhist monasteries in medieval China and Japan. With contributions from leading scholars in the field, this volume explores the multiplicity of the institutions that make up "the Buddhist monastery." Drawing on new research and on previous studies hitherto not widely available in English, the chapters cover key issues such as the relationship between monastics and lay society, the meaning of monastic vows, how specific institutions functioned, and the differences between urban and regional monasteries. Collectively, the book demonstrates that medieval monasteries in East Asia were much more than merely residences for monks who, cut off from the dust and din of society and all its entrapments, collectively pursued an ideal cenobitic lifestyle. Buddhist Monasticism in East Asia is a timely contribution to the ongoing attempts to understand a central facet of Buddhist religious practice, and will be a significant work for academics and students in the fields of Buddhist Studies, Asian Studies, and East Asian Religions.

As early as the Warring States period in China (fourth through third centuries B.C.), debates arose concerning how and under what circumstances new institutions could be formed and legitimated. But the debates quickly encompassed more than just legitimation. Larger issues came to the fore: Can a sage innovate? If so, under what conditions? Where did human culture originally come from? Was it created by human sages? Is it therefore an artificial fabrication, or was it based in part on natural patterns? Is it possible for new sages to emerge who could create something better? This book studies these debates from the Warring States period to the early Han (second century b.c.), analyzing the texts in detail and tracing the historical consequences of the various positions that emerged. It also examines the time's conflicting narratives about the origin of the state and how these narratives and ideas were manipulated for ideological purposes during the formation of the first empires. While tracing debates over the question of innovation in early China, the author engages such questions as the prevailing notions concerning artifice and creation. This is of special importance because early China is often described as a civilization that assumed continuity between nature and culture, and hence had no notion of culture as a fabrication, no notion that the sages did anything other than imitate the natural world. The author concludes that such views were not assumptions at all. The ideas that human culture is merely part of the natural world, and that true sages never created anything but instead replicated natural patterns arose at a certain moment, then came to prominence only at the end of a lengthy debate.