I tried, under the pseudonym of Bismarck, to post a set of Comments in the blog Civic China: http://www.civicchina.com/?p=51. The bloggers have undertaken to collect a basic set of facts on the Tibet Crisis, which may form, in their opinion, a reasonable basis for dialogue among various parties and positions. An admirable effort indeed. But I am tempted, as a contrarian often is, to offer a slightly different perspective on these (and other omitted) facts. Hence my Comments. The version ensuing is a slight revision of the one I posted - revised chiefly for typograhical and stylistic reasons.
COMMENTS:
1. It is constructive to try to lay out a basic set of facts, whereon commentators should have reason to rely. But how the facts are laid out and elaborated upon, is itself not a neutral matter. Suppose, e.g., that a list be drawn up, where all publicly available eyewitness accounts and reporters' reports (including official ones) be documented; and that the ways be detailed, in which these accounts and reports have been used, or IGNORED, by each major medium. I am sure this exercise would paint a slightly different picture, as to what is at stake in the current War on Credibility at the international scale.
2. Many facts given in the list posted in this blog concern China, and how Chinese tend to think or mis-think. Wouldn't it be equally interesting - and constructive - to try to depict how people in many Western countries tend to think or mis-think, beyond the simple, and very trite, assertion, that the world hopes to see more human rights progress in the PRC? For instance, it wouldn't be too far-fetching to suggest, that many enthusiastic protesters in the West seem to follow quite routinely the FORMULAIC thought of "protest - crackdown," regardless of what really happened on the ground. The question - What would have you done, were you put in charge of the situation in Tibet? - is rarely put to this group, by itself or by others. Hark, and you would rarely hear the word ORDER or SECURITY uttered in this community; but only such words as VIOLENCE, CRACKDOWN, HUMAN RIGHTS ABUSES. I think this is largely a fact, a fact that is as interesting to mention, as it is worth the studying: Through what lens indeed do these Westerners look at the world?
3. Perhaps we may further list, and investigate, the following fact: Is there a general DO-GOODER IMPULSE among these Western protesters, such that what they are really concerned about is not whether China as a country may progress in small but concrete steps, but whether a certain incident can give them yet another opportunity to vent their righteous anger at the rest of the world - it being this time the PRC?
4. Further down the road, we may even list, and investigate: What sort of picture of China have these Western protesters in mind, when they begin to make various assertions on the country? What indeed, does the phrase "communist China" conjure up in their imagination? What have they read, and heard, of the country, and in what ways have these readings and hearings affected their perception of it?
5. We should not touch on these topics too lightly, let alone omit them; for every misunderstanding must needs involve at least two parties, it being not obvious that it must be the one, rather than the other, that has contributed the greater part to it.
6. Your constructive attempt to list a basic set of facts for public commenting is very much to be recommended. At the end, it should help every reader to ask, hopefully also to answer, the question: What is to be done?
7. But that question should have been asked in the very first place, when riot broke out on March 14. Each and every protester in the West should have been asked this question. Many, I surmise, might have offered again the formulaic terms for an answer: Stop the violence; Respect human rights; etc. etc. But let's call this a FACT: Such formulaic terms as these could NEVER point to any concrete way to restore ORDER and SECURITY in a time of CRISIS. So the so-called answer would be no answer at all. We may put the question again: What, sir, is to be done, concretely?
8. We do NOT debase the dignity of human rights. It is an ideal that should guide the progress of China in many ways. And yet, it can also become the basis of the DO-GOODER IMPULSE of those, who need not confront the life and death of many citizens, innocent or not, in a MOMENT OF DECISION.
9. Not as a fact perhaps, but as a MAXIM, that the following ought to be proposed: No do-gooder impulse should be granted the moral high-ground, if he who has it refuses to contemplate the practical questions of order, of security, and of governance in critical times.
10. I have perhaps roamed a little away from the idea of collecting facts. But as I suggested at the outset, the laying out of facts is no neutral matter. Facts not only inform; they guide. And I believe that a slightly different structure is needed here, in order to guide the reader to ask certain questions which the present laying-out might not help him to. In sum, two things: (a) What sort of mind-set is driving Western perception of China, and where does it come from?(b) What action would have been taken, if a concerned commentator (protester included) were put in charge of the situation? With these two rubrics in mind, we may revisit the many facts listed in this post, as well as those that are yet to be collected and analyzed. Thank you.
My Comments on the Tibet Crisis posted in Civic China
Comments on an Article by Richard Spencer in the Telegraph
Mr. Spencer's Article, entitled ""China is Blind to the Hostility It Can Arouse," published in the Telegraph on March 26, 2008, is available at: http://www.telegraph.co.uk/opinion/main.jhtml?xml=/opinion/2008/03/26/do2602.xml&posted=true&_requestid=258457. My Comments are posted under the name Bismarck.
I advanced a set of Comments on his Article, because it seems to typify certain modes of thinking that are scarecely examined in public discourses, whenever questions regarding human rights, protests, government reaction, and media reporting are raised. The notion of a "do-gooder impulse" is not proposed to vilify every attempt at defending the good; it is made to highlight, nonetheless, a certain moral dimension to the act, when doing good seems a very straightforward thing. - Bismarck, Mar.26, 08.
COMMENTS:
1. The Chinese people might not be very adroite in speaking the language of human rights - compared with Westerners well-versed in the art. But many in China, having access not only to the official version of things, but also to reports by certain media in the West, cannot fail to wonder, e.g., Why are the human rights of those 5 female workers burnt to death in Lhasa less worth the being made a subject of international concern, than the human rights of 15 monks said to be arrested by the Chinese Government, facing as they might torture etc.? Is it the case, that in the eye of such organizations as the Amnesty Internaitonal, people do not have the same human rights - lives are not equally deserving protection, and violent deaths not equally deserving condemnation - but these whose suffering seems to FIT certain Western perceptions of the rest of the world will be HIGHLY PUBLICIZED, while those whose suffering is not, will simply be GLOSSED OVER?
2. If so, then the DISCOURSE, not the ideal, of human rights becomes less than innocent. And in the present controversy - some call it a media war - it is THIS sort of selective reporting and publicizing, serving as it does to CONFIRM a certain image of China in many Western minds, that has irritated so many Chinese netizens.
3. It is imperative that such respectable writers as Mr. R. Spencer stop writing this way:"Since the protests began, many Chinese have turned on the Western media for misrepresenting the troubles. That is hardly surprising: at times of disaster, it is important to find someone to blame";as if all that Chinese netizens can do were to find scape-goats. This is as condescending as it is trivializing. Mr. Spencer must have, I dare say, hardly thought of saying that "it is hardly surprising that in such a crisis each and every Western medium would rush to vilify a communist regime, regardless of what has happened on the ground; for it is the West's perennial need to justify its DO-GOODER IMPULSE and righteous anger."Mr. Spencer would not write this way, because this is simply not part of his frame of mind. But why?
4. Mr. Spencer is not anti-China, as far as I can tell from this article. But the way he approaches the media war shows how easy it is, for a Western observer of China, tacitly to adopt, in a time of controversy, the mode of thinking quite dominant in many quarters in the West. This is no trivial matter. One might even do a thorough study on it.
5. The DO-GOODER IMPULSE is a very tempting thing. The image of Truth speaking to Power is, via textbooks and classroom discussions and public discourses, so ingrained in the mind of many Westerners, that they become very used to deploying that FRAME whenever something critical happens somewhere in the world. There are then always the good protesters and the bad government. How about mobs interrupting the otherwise good protest? Well, never mind: everything non-governmental is good, or near good, or, if bad, it must be excusable. Now, once you have this FRAME, it becomes trivially easy, and tremendously tempting, to take the next step: Support the good!
6. The 5 female workers in Lhasa had the bad fortune of not having died "in the name of" the good. They were innocent, to be lamented, etc., but just not that sort of good that would drive many Westerners to support the Chinese Government's measures. But why? Why is it so difficult to establish this psychological LINK? Well, I for one would say, that it has something to do with the human rights discourse ITSELF, however noble it otherwise must be.
7. The German girl holding a sign with the English words "China: Will You Shoot Me Too?" has probably never put herself in the position of the 5 female workers burnt alive, or of those who had been scared to death in the first 48 hours of the riot. Why not? Why is it so difficult for this German girl to think this way?
8. An article on these questions by Mr. Spencer would be most welcome.
Leading German Rabbi Condemns Pope's Good Friday Prayer
Leading German Rabbi Condemns Pope's Good Friday Prayer(Spiegel Online International)
Jewish groups around the world have condemned Pope Benedict XVI's new version of a Catholic Good Friday prayer. SPIEGEL ONLINE talks to prominent German rabbi Walter Homolka about why the prayer is insulting to Jews and discusses alleged anti-Semitic tendencies within the Catholic Church.
Last month, the Vatican announced that Pope Benedict XVI had revised the so-called "Good Friday Prayer for the Jews" which forms part of the Tridentine Mass, often referred to as the Latin Mass. The new version, translated from the Latin, reads: "Let us also pray for the Jews: That our God and Lord may illuminate their hearts, that they acknowledge that Jesus Christ is the Savior of all men."
The new wording is similar to the original version of the prayer, which read: "Let us pray also for the faithless Jews: that almighty God may remove the veil from their hearts; so that they too may acknowledge Jesus Christ our Lord." This original version was toned down at the 1962-1965 Second Vatican Council which introduced many far-reaching reforms of the Catholic Church, including replacing the Tridentine Mass with vernacular liturgies. The Good Friday Prayer then became: "Let us pray for the Jewish people, the first to hear the word of God, that they may continue to grow in the love of his name and in faithfulness to his covenant."SPIEGEL ONLINE: Christianity is a missionary religion. Isn't it logical that it would also seek to convert Jews?
Homolka: No, because the controversial Good Friday Prayer completely ignores the unique status of the Jews as God's chosen people. God called us Jews to be a "light for the nations," so we certainly do not require illumination by the Catholic Church. The younger sister has clearly struck the wrong chord here.
SPIEGEL ONLINE: Jesus himself was of course a Jew and he proselytized among the Jews.
Homolka: Jesus put forward his arguments within the context of an internal Jewish dialogue. What the Church turned this into was something completely different. It made Jesus the rabbi into a deity. On top of that, it claims that the crucifixion of this rabbi is relevant to my personal salvation. Such teachings would have been news to Jesus.
正文書店新訂之台灣書
| 書名 | 作者 | 出版社 |
| 因為風的緣故 | 洛夫 | 九歌 |
| 性義工：第一部探討身心障礙者性的真實故事 | 河合香織 | 八方 |
| 鐵軍的野蠻性史－我們的SM真實故事 | 黃鐵軍 | 八方 |
| 不動明王信仰 | 釋惟勵法師 | 八正文化 |
| 中國近代史四講 | 左舜生 | 三民書局 |
| 與世界文壇對話 | 鄭樹森 | 三民書局 |
| 在一起卻很寂寞 | 本多孝好 | 大田 |
| 明清性愛小說論稿 | 丁峰山 | 大安 |
| 聲韻學中的觀念和方法 | 何大安/著 | 大安 |
| 虛實空間的移轉與流動：宋元話本小說空間探討 | 金明求/著 | 大安 |
| 龍淵述學 | 鄭騫 | 大安 |
| 魯迅‧阿城和馬原的敘事技巧 | 黎活仁/主編 | 大安 |
| 文心雕龍新書 | 王利器 | 大華傳真出版社（鼎文） |
| 耶穌的真實王朝 | 詹姆斯?泰伯 | 大塊文化 |
| 遮住眼睛的貓 | 赫拉巴爾 | 大塊文化 |
| 太空人與小紅帽 | 畢恆達、鄭美里 | 女書文化 |
| 巴黎文學散步：發現未曾真正認識的新巴黎 | 鹿島茂 | 山岳 |
| 性私房話 | 麥克.巴 | 山岳 |
| 顏習齋和杜威哲學及教育思想比較研究 | 鄭世興 | 中央文物出版社 |
| 唐代交通圖考：第一至六卷引用書募及綱文古地名引得 | 嚴耕望 | 中央研究院－歷史語言研究所 |
| 秦系文字研究：從漢字史的角度考察 | 陳昭容 | 中央研究院－歷史語言研究所 |
| 康德倫理學與孟子道德思考之重建 | 李明輝 著 | 中研院中國文哲研究所 |
| 花間詞論集 | 張以仁 | 中研院中國文哲研究所 |
| 花間詞論續集 | 張以仁 | 中研院中國文哲研究所 |
| 宋明理學之概念與歷史 | 陳榮捷 | 中研院中國文哲研究所 |
| 身體．性別．階級—六朝志怪的常異論述與小說美學 | 劉苑如 | 中研院中國文哲研究所 |
| 宋史 | 方豪 | 中國文化大學出版部 |
| 孔子新傳 | 張其昀 | 中國文化大學出版部 |
| 中國大陸政治體制改革研究 | 蘇紹智 | 中國文化大學出版部 |
| 中上古漢語音韻論文集 | 龍宇純/著 | 五四書店 |
| 朱熹的思維世界(增訂版) | 田浩 | 允晨文化 |
| 諸神的黎明與歐洲詩歌的新開始 | 李耀宗 | 允晨文化 |
| 愛人，同志—情欲與創作的激盪 | 契德威克、顧爾帝夫隆 | 允晨文化 |
| 古代思想文化的世界 | 陳來 | 允晨文化 |
| 古代宗教與倫理 | 陳來/著 | 允晨文化 |
| 先秦兩漢的考古與文化 | 黃展岳 | 允晨文化 |
| 字的設計有道理!: 從字型選擇,到版面構成 | 艾琳．路佩登 | 天下遠見 |
| 現在，你可以離開了 | 范達拉．薇達 | 天培 |
| 訓詁論叢 | 王靜芝 | 文史哲 |
| 文字訓詁叢稿 | 單周堯 | 文史哲 |
| 西周錫命銘文新研 | 何樹環 | 文津 |
| 唐人年壽研究 | 李燕捷 | 文津 |
| 佛門推敲：禪三論天台哲學論著集 | 陳平坤 | 文津 |
| 我愛呷片Japan | 米力 | 方智 |
| 要瘦！澡就會瘦 | 松永美智子 | 木馬文化 |
| 不存在的女兒 | 金．愛德華茲 | 木馬文化 |
| 偷渡到西藏 | Pony/著 | 牛奶 |
| 老子校釋 | 朱晴園 | 世界書局 |
| 公孫龍子形名發微 | 譚作民 | 世界書局 |
| 深紫情慾 | Mayra Monter | 北極之光 |
| 男婚男嫁 | 許佑生/著 | 北極之光 |
| 東西交流史的新局：以基督宗教為中心 | 古偉瀛 | 台灣大學 |
| 東亞儒學：經典與詮釋的辯證 | 台灣大學 | 台灣大學 |
| 從古典到正典：中國古代儒學意識之形成 | 台灣大學 | 台灣大學 |
| 德川日本儒學思想的特質：神道徂徠學與陽明學 | 張崑將 | 台灣大學 |
| 海德格存有與時間闡釋 | 陳榮華 | 台灣大學 |
| (周易)經傳梳理與郭店楚簡思想新釋 | 金春峰/著 | 台灣古籍 |
| 中國經濟史（四冊） | 馬持盈 | 台灣商務 |
| 當代中國哲學第一人: 五論馮友蘭 | 翟志成 | 台灣商務 |
| 黑皮設計．酷創意 | 外貿協會 | 外貿協會 |
| 寫給地球人的能源史 | 克羅斯比 | 左岸文化 |
| 熊的故事：夢境、迷思與真實 | 伯恩特．布魯納 | 左岸文化 |
| 城市的歷史 | 喬爾．克特金 | 左岸文化 |
| 界線 | Chaco | 平裝本 |
| 剖析中共對外戰爭 | 張虎 | 幼獅文化 |
| 當代中西經濟思潮論叢 | 鄭竹園/著 | 幼獅文化 |
| 中國通史（下） | 傅樂成 | 弘揚圖書 |
| 中國通史（上） | 傅樂成 | 弘揚圖書 |
| 心體與性體（一） | 牟宗三 | 正中書局 |
| 心體與性體（二） | 牟宗三 | 正中書局 |
| 心體與性體（三） | 牟宗三 | 正中書局 |
| 為何男人憎恨女人 | 亞當‧朱克思/著 | 正中書局 |
| 歧視經濟學 | 蓋瑞‧貝克 | 正中書局 |
| 走訪一個理想的大世界 | 東方橋/著 | 玄同 |
| 討厭/表現的維度 | 廖晉儀/著 | 生活人文 |
| 建築師的關鍵字：東亞都市地景的30種閱讀術 | 阮慶岳 | 田園城市 |
| 美的濫用 | 亞瑟．丹托 | 立緒 |
| 恐懼 | 段義孚 | 立緒 |
| 奇妙1001：您一定要知道的1001個基督宗教事件 | 傑瑞．麥奎格，瑪麗．普萊 | 立緒 |
| 為什麼要自殺 | 立緒 | |
| 老人與海 | 海明威 | 企鵝 |
| 中共「十七大」政治精英甄補與地方治理 | 丁望等著 | 印刻 |
| 獵人們(限量簽名版) | 朱天心/著 | 印刻 |
| 世紀末的華麗 | 朱天文 | 印刻 |
| 巫言 | 朱天文 | 印刻 |
| 鱷魚手記 | 邱妙津 | 印刻 |
| 夢中邊陲: 羅智成詩集: 第25時區, 文字在彼自創記憶與文明 | 羅智成 | 印刻 |
| 蒙馬特遺書 | 邱妙津 | 印刻 |
| 張愛玲來信箋註 | 莊信正 | 印刻 |
| 清初杜詩詩意闡釋研究 | 陳美朱 | 印書小舖 |
| 不如去流浪(附配樂CD專輯+名信片1張) | 賴香吟等/著 | 自轉星球文化 |
| 未來學概論: 原理、趨勢、方法及實例分析 | 佛光人文 | |
| 命理新論（三冊） | 吳俊民 | 吳俊民 |
| 摩登?上海?新感覺 ──劉吶鷗 (1905-1940) | 許秦蓁 | 秀威資訊 |
| 當古典遇到現代 | 嚴紀華 | 秀威資訊 |
| 尋找山中的塞尚 | 史作檉 | 典藏藝術 |
| 東亞美學前史—重尋日本近代審美意識 | 神林恆道 | 典藏藝術 |
| 我的一雙手─動手做 玩美力 | 露易絲．艾勒特 | 典藏藝術 |
| 現象詮釋學與中西雄渾觀(平) | 王建元 | 東大 |
| 記號詩學(平) | 古添洪 | 東大 |
| 結構主義與中國文學(平) | 周英雄 | 東大 |
| 中國小說比較研究 | 侯健著 | 東大 |
| 比較文學理論與實踐 | 張漢良 | 東大 |
| 文學因緣(平) | 鄭樹森 | 東大 |
| 從現代到當代 | 鄭樹森 | 東大 |
| 現象學與文學批評 | 鄭樹森 | 東大 |
| 中美文學因緣(平) | 鄭樹森編 | 東大 |
| 從哲學的觀點看(平) | 關子尹 | 東大 |
| 隋唐史新論 | 林天蔚 | 東華書局 |
| 佛教神通：漢譯佛典神通故事敘事研究 | 丁敏 | 法鼓 |
| 華嚴經．入法界品：空間美感的當代詮釋 | 陳琪瑛 | 法鼓 |
| 星相大師隨身攜帶的新編歸藏萬年曆 | 施賀日 | 知青頻道 |
| 亂-惡性循環的中國文化 | 宋亞伯著 | 前衛 |
| 中國食人史 | 黃文雄/著 | 前衛 |
| 不哭（新版） | 橘子 | 春天出版社 |
| 陳伯達最後口述回憶 | 陳曉農/編著 | 星克爾 |
| 兩岸密使50年 | 魏承思/著 | 星克爾 |
| 十三朵白菊花 | 周夢蝶/著 | 洪範 |
| 夢土上 | 鄭愁予 | 洪範 |
| 鄭愁予詩集Ⅰ(平裝) | 鄭愁予 | 洪範 |
| 鄭愁予詩集Ⅱ(平裝) | 鄭愁予/著 | 洪範 |
| 艾可談文學 | 安伯托艾可 | 皇冠文化 |
| 慾望之翼：世紀末人體挖掘報告 | 于翔/著，林麗芳/攝影 | 唐山 |
| 我的同性戀經驗 | 敬恆/著 | 唐山 |
| 現在詩06期：2008日曆 | 零雨/編 | 唐山 |
| 史記會注考證 | 瀧川龜太郎 | 唐山 |
| 粉紅色噪音 Pink Noise | 夏宇 | 夏宇 |
| 不存在的騎士 | 卡爾維諾 | 時報出版 |
| 分成兩半的子爵 | 卡爾維諾 | 時報出版 |
| 如果在冬夜，一個旅人 | 卡爾維諾 | 時報出版 |
| 看不見的城市 | 卡爾維諾 | 時報出版 |
| 樹上的男爵 | 卡爾維諾 | 時報出版 |
| 帶著貓咪去旅行！黑貓NORO的元氣歐洲遊 | 平松謙三 | 時報出版 |
| 荒人手記 | 朱天文 | 時報出版 |
| 德意志製造 | 李蕙蓁、謝統勝 | 時報出版 |
| 擬仿物與擬像 | 尚‧布希亞 | 時報出版 |
| 歐赫貝奇幻地誌學A-I | 法蘭斯瓦普 | 時報出版 |
| 天使墜落的城市 | 約翰．伯蘭特 | 時報出版 |
| 妳的肚子裡可有蝴蝶飛舞 | 海子/橘色果凍 | 時報出版 |
| 嘆息的時間 | 唯川惠 | 時報出版 |
| 盲目 | 喬賽‧薩拉馬戈/著 | 時報出版 |
| 交會與軌跡：當代哲學名家訪談錄 | 費尼斯．厄本 | 時報出版 |
| 消逝的德國人 | 鈞特．葛拉斯/著 | 時報出版 |
| 給米蓮娜的信：卡夫卡愛情書簡 | 法蘭茲．卡夫卡 | 書林 |
| 西洋文學術語手冊：文學詮釋舉隅 | 張錯/著 | 書林 |
| 越界的西洋文學: 從聖經/ 牧歌到童話/ 電影 | 陳玲華 | 書林 |
| 現代文學與文化想像：從台灣到香港 | 陳麗芬 | 書林 |
| 當代文學論集 | 蔡源煌 | 書林 |
| 傅柯與文學 | 賴俊雄 | 書林 |
| 現代戲劇講座：從寫實主義到後現代主義 | 鍾明德 | 書林 |
| 自己幹文化：派對與革命 | 喬治?馬凱 | 破週報 |
| 燃燒的噪音-當代中國地下音樂評集 | 顏峻/著 | 破週報 |
| 面對面與藝術發生關係 | 高談 | |
| 文心雕龍斠詮 | 李曰剛 | 國立編譯館 |
| 後現代哲學思潮概論 | 程志民 | 康德 |
| 性愛功夫：從性愛到健康長壽的性愛指南 | 謝明德 | 晨星出版社 |
| 女性多重高潮 | 謝明德 / 瑞秋卡爾登 | 晨星出版社 |
| 從搖籃到搖籃 綠色經濟的設計提案 | 威廉．麥唐諾、麥克．布朗嘉 | 野人 |
| 失控的進步：復活節島的最後一棵樹是怎樣倒下的 | 隆納．萊特 | 野人 |
| 雙照樓詩詞稿 | 汪精衛 | 頂淵文化 |
| 詩經今注詩三百篇探故 | 高亨 | 頂淵文化 |
| 納粹：歷史的教訓 | 勞倫斯．呂 | 博雅書屋 |
| 當代台灣新詩理論（第二版） | 孟樊 | 揚智 |
| 天兵週記 | 發條 | 華人版圖 |
| 上帝的黑名單-美國七大連續殺人犯 | 盧春如Ruby | 華人版圖 |
| 基督教神學(卷一） | Millard J. Erickson | 華神 |
| 基督教神學(卷二） | Millard J. Erickson | 華神 |
| 基督教神學(卷三） | Millard J. Erickson | 華神 |
| 中國史學論集 | 宋晞 | 開明 |
| 清代文學評論史 | 青木正兒 | 開明 |
| 戲劇論集 | 姚一葦 | 開明 |
| 論語二十篇句法研究 | 許世瑛 | 開明 |
| 白雨齋詞話 | 陳廷焯 | 開明 |
| 詩詞散論 | 繆 鉞 | 開明 |
| 宋詞通論 | 薛礪若 | 開明 |
| 朱子及其哲學 | 開明 | |
| 小鳥老師的：羊毛氈異想世界！ | 何依倫 | 雅書堂 |
| 純pure | 純于祥 | 集合 |
| 我的好友異性戀 | 集合出版社 | 集合 |
| 赤裸青春 | 甯夏 | 集合 |
| 中國早期國家性質 | 李玉潔 | 雲龍出版社 |
| 中國靈魂信仰 | 馬昌儀 | 雲龍出版社 |
| 鬧彆扭: 手刻詩集 | 夏夏 | 黑眼睛文化 |
| 中國近代史話集 | 左舜生 | 傳記文學 |
| 宛如A片的現實人生 | 阿莫多瓦 | 圓神 |
| 馬賽克下的裸露──素人野外情慾自拍網事件 | 平野啟一郎 | 圓神 |
| 張潮與《幽夢影》 | 高旖璐/著 | 萬卷樓 |
| 性別打結：拆除父權違建 | Allan G. Johnson | 群學 |
| 我孤伶的站在世界邊緣 | 楊平著 | 詩之華 |
| 地下好樂: 認識地下音樂的第一本書 | 許逸凡 | 達人館 |
| 如果有你攝影札記 | 筆記王 | 滾石文化 |
| 業報迷蹤─佛經中因果業報的機制運作 | 白非白 | 精微學社 |
| 吉川英治與吉本芭娜娜之間 | 李長聲 | 網路與書出版 |
| 神奇的語言(精裝) | 愛德華．菲爾德 | 遠流 |
| 十年浩劫 | 遠景 | |
| 西南夷風土記真臘風土記溪蠻叢記－史料三編 | 朱孟震 | 廣文書局 |
| 馬一浮先生遺稿續篇 | 馬一浮 | 廣文書局 |
| 清代思想史 | 陸寶千 | 廣文書局 |
| 詩法源流作詩體要名家詩法 | 傅與礪 | 廣文書局 |
| 中國聲韻學通論 | 林尹/著，林炯陽/注釋 | 黎明文化 |
| 中國哲學十九講 | 牟宗三 | 學生書局 |
| 中國哲學的特質 | 牟宗三 | 學生書局 |
| 佛性與般若 | 牟宗三 | 學生書局 |
| 知止齋古稀學術論文自選集 | 杜松柏 | 學生書局 |
| 中國文學論集 | 徐復觀 | 學生書局 |
| 中國思想史論集 | 徐復觀 | 學生書局 |
| 宋代詩話論詩研究【平】 | 崔成宗 | 學生書局 |
| 文心雕龍要義申說 | 華仲麟 | 學生書局 |
| 神話與時間 | 關永中 | 學生書局 |
| 劉宗周及其慎獨哲學 | 黃敏浩/著 | 學生書局 |
| 士林哲學．理論篇 | 羅光著 | 學生書局 |
| 未來學導論：歷史目的與知識 | 學富文化 | |
| 基督的最後七天 | 伯格，克羅森 | 橡實文化 |
| 美國眾神 | 尼爾．蓋曼 | 繆思文化 |
| 用洗臉盆吃羊肉飯 | 石田裕輔 | 繆思文化 |
| 羅馬把時間變成亂碼 | 張耀 | 聯合文學 |
| 西班牙，騎士的城不悔 | 張耀/主編 | 聯合文學 |
| 風箏家族 | 韓麗珠 | 聯合文學 |
| 歷史與思想 | 余英時/著 | 聯經出版公司 |
| 青銅器與古代史 (精) | 李學勤 | 聯經出版公司 |
| 黑心 | 康拉德 | 聯經出版公司 |
| 中國考古學論文集 | 張光直 | 聯經出版公司 |
| 中國青銅時代 | 張光直 | 聯經出版公司 |
| 中國青銅時代(第二集) | 張光直 | 聯經出版公司 |
| 考古人類學隨筆 | 張光直 | 聯經出版公司 |
| 小國崛起：歷史轉捩點上的關鍵抉擇 | 張亞中 | 聯經出版公司 |
| 如鏡的大海 | 約瑟夫康拉德 | 臉譜 |
| 中西哲學思想中的天道與上帝：新附篇－儒學的過去與未來 | 李杜 | 藍燈出版社 |
| 顏氏家訓斠注 | 王叔岷 | 藝文印 |
| 雪齋學術論文二集 | 張光裕 | 藝文印 |
| 雪齋學術論文集 | 張光裕 | 藝文印 |
| 增訂墨子閒詁箋 | 張純一 | 藝文印 |
| 詩比興箋 | 陳沆 | 藝文印 |
| 史記會注考證斠訂 | 嚴一萍 | 藝文印 |
| 匣中的失樂 | 竹本健治 | 小知堂 |
| 時間的精算師 | 羅塔爾．塞維特 | 小知堂 |
| 唐史(三冊,一、二合訂一冊) | 章群 | 中國文化大學 |
| 黑色吶喊 | 艾莉絲．薛爾齊 | 心靈工坊 |
| 江西詩社宗派研究 | 龔鵬程 | 文史哲 |
| 末日小鎮 | 湯瑪斯．穆倫 | 木馬文化 |
| 追風箏的孩子(電影書衣版) | 卡勒德．胡賽尼 | 木馬文化 |
| 燦爛千陽 | 卡勒德．胡賽尼 | 木馬文化 |
| 雨果的祕密 | 布萊恩．賽茲尼克 | 台灣東方 |
| 與柯司特對話 | Manuel Castells、Martin Ince | 巨流 |
| 社會認同 | Richard Jenkins | 巨流 |
| 閃躲—中途停靠—碎骨片：當代法國詩法中雙語選集 | 江．雷文斯基 | 巨流 |
| 伊東豐雄的建築論文選: 衍生的秩序 | 伊東豐雄 | 田園城市 |
| 誰綁架了文化創意？：如何找回我們的「自由文化」 | 勞倫斯．雷席格 | 早安財經 |
| 文藝與政治的歧途——丁玲的最後生涯（1949—1986） | 秦林芳 | 秀威資訊 |
| 科學觀的人文重構─後現代人文視野中的科學 | 楊豔萍 | 秀威資訊 |
| 隋唐五代史 | 高明士 | 里仁書局 |
| 郭店楚簡老子論證 | 陳錫勇 | 里仁書局 |
| 杜甫自秦入蜀詩歌析評 | 黃奕珍 | 里仁書局 |
| 文心雕龍校證 | 王利器 | 明文書局 |
| 唐宋詩髓 | 張夢機 | 明文書局 |
| 米開朗基羅之山：天才雕刻家與超完美大理石 | 艾瑞克．西格里安諾 | 信實文化 |
| 比亞茲萊的插畫世界 －迷人的怪誕，美麗的邪惡 | 許麗雯 | 信實文化 |
| 香港新詩的大敘事精神 | 龔鵬程 | 南華管理學院 |
| 文化與全球化的反思 | John Tomlinson | 韋伯 |
| 多元文化主義與全球社會 | Peter Kivisto | 韋伯 |
| 給下一輪太平盛世的備忘錄 | 伊塔羅˙卡爾維諾 | 時報出版 |
| 布雷克詩選 | William Blake | 書林 |
| 意識型態與烏托邦 | 曼海姆 | 桂冠 |
| 傳統與現代性：印尼伊斯蘭宗教音樂文化 | 蔡宗德 | 桂冠 |
| 漢書古今人表疏證 | 王利器、王貞珉 | 貫雅 |
| 老子本義 | 魏源 | 頂淵文化 |
| 宋詩話考 | 郭紹虞 | 頂淵文化 |
| 文心雕龍范注駁正 | 王更生 | 華正書局 |
| 論詩別錄 | 王叔岷 | 華正書局 |
| 文心雕龍之文學理論與批評 | 沈謙 | 華正書局 |
| 周易古經通說 | 高亨 | 華正書局 |
| 思齋說詩 | 張夢機 | 華正書局 |
| 詩學論叢 | 張夢機 | 華正書局 |
| 文心雕龍校釋 | 劉永濟 | 華正書局 |
| 莊子藝術精神析論 | 顏崑陽 | 華正書局 |
| 明清文學研究論集 | 龔顯宗 | 華正書局 |
| 中國文學思想史 | 青木正兒 | 開明 |
| 藝術的奧秘 | 姚一葦 | 開明 |
| 商禽．世紀詩選 | 商禽 | 爾雅 |
| 原初的激情 | 周蕾 | 遠流 |
| 轉山: 邊境流浪者 | 謝旺霖 | 遠流 |
| 一刀未剪的童年 | 歐各思坦．柏洛斯 | 遠流 |
| 先秦漢魏易例述評 | 屈萬里 | 學生書局 |
| 詩史 | 張暉 | 學生書局 |
| 詩史本色與妙悟 | 龔鵬程 | 學生書局 |
| 詩鑰 | 丁福保 | 學海出版社 |
| 唐代祠祭論稿 | 章群 | 學海出版社 |
| 先秦夢文化探微 | 熊道麟 | 學海出版社 |
| Lush Life | 伊(土反)幸太郎 | 獨步文化 |
| 中西比較戲劇研究－從比較文學到後殖民論述 | 陸潤棠 | 駱駝 |
| 二十世紀中國新文學史 | 皮述民、邱燮友、馬森、楊昌年 | 駱駝 |
| 禮記校證 | 王夢鷗 | 藝文印 |
| 帶著傷心前行：一個心理工作者的自我療癒故事 | 王理書 | 寶瓶文化 |
