Said is best known for describing and critiquing "Orientalism", which he perceived as a constellation of false assumptions underlying Western attitudes toward the East. In Orientalism (1978), Said described the "subtle and persistent Eurocentric prejudice against Arabo-Islamic peoples and their culture."[12] He argued that a long tradition of false and romanticized images of Asia and the Middle East in Western culture had served as an implicit justification for Europe and America's colonial and imperial ambitions. Just as fiercely, he denounced the practice of Arab elites who internalized the American and British orientalists' ideas of Arabic culture. In 1980 Said criticized what he regarded as poor understanding of the Arab culture in the West: “ So far as the United States seems to be concerned, it is only a slight overstatement to say that Moslems and Arabs are essentially seen as either oil suppliers or potential terrorists. Very little of the detail, the human density, the passion of Arab-Moslem life has entered the awareness of even those people whose profession it is to report the Arab world. What we have instead is a series of crude, essentialized caricatures of the Islamic world presented in such a way as to make that world vulnerable to military aggression.[13] ” [edit] The argument Orientalism has had a significant impact on the fields of literary theory, cultural studies and human geography, and to a lesser extent on those of history and oriental studies. Taking his cue from the work of Jacques Derrida and Michel Foucault, and from earlier critics of western Orientalism such as A. L. Tibawi,[14] Anouar Abdel-Malek,[15] Maxime Rodinson,[16] and Richard William Southern,[17] Said argued that Western writings on the Orient, and the perceptions of the East purveyed in them, are suspect, and cannot be taken at face value. According to Said, the history of European colonial rule and political domination over the East distorts the writings of even the most knowledgeable, well-meaning and sympathetic Western ‘Orientalists’ (a term that he transformed into a pejorative): “ I doubt if it is controversial, for example, to say that an Englishman in India or Egypt in the later nineteenth century took an interest in those countries which was never far from their status in his mind as British colonies. To say this may seem quite different from saying that all academic knowledge about India and Egypt is somehow tinged and impressed with, violated by, the gross political fact – and yet that is what I am saying in this study of Orientalism. (Said, Orientalism 11) ” Said contended that Europe had dominated Asia politically so completely for so long that even the most outwardly objective Western texts on the East were permeated with a bias that even most Western scholars could not recognise. His contention was not only that the West has conquered the East politically but also that Western scholars have appropriated the exploration and interpretation of the Orient’s languages, history and culture for themselves. They have written Asia’s past and constructed its modern identities from a perspective that takes Europe as the norm, from which the "exotic", "inscrutable" Orient deviates. Said concludes that Western writings about the Orient depict it as an irrational, weak, feminised "Other", contrasted with the rational, strong, masculine West, a contrast he suggests derives from the need to create "difference" between West and East that can be attributed to immutable "essences" in the Oriental make-up. In 1978, when the book was first published, with memories of the Yom Kippur war and the OPEC crisis still fresh, Said argued that these attitudes still permeated the Western media and academia. After stating the central thesis, Orientalism consists mainly of supporting examples from Western texts.

《日本东方学》为学术集刊，由日本京都大学人文科学研究所主编，刊载代表日本东方学界最新研究成果的学术论文，反映日本东方学的研究动态和趋势。本辑为创刊号，刊登论文18篇，时间断限自秦汉至晚清、近代，内容涉及历史、考古、宗教、文学、语言学、中外文化交流等多方面。主要作品有：富谷至“秦汉的刑罚－其性质和特征” 、冈村秀典和向井佑介“云冈石窟寺的考古学研究 ”、秋山进午“20世纪中国发现拜占廷金币的再考察 ” 、高田时雄“金楷理传略”、森纪子“日本和中国近代化过程中的国教问题” 、森时彦“中国棉纺织业近代化的动态结构”、中西裕树“畬语调类的来源及其相关问题 ” 等。

《古代东方的艺术与建筑》，本书为艺术史、考古学专著。以丰富的资料全面细致地介绍了古代东方的艺术和建筑的起源、发展，研究了这些艺术的特点及其对后世的影响。

Said is best known for describing and critiquing "Orientalism"; what he perceived as a constellation of false assumptions underlying Western attitudes toward the East. In Orientalism (1978), Said decried the "subtle and persistent Eurocentric prejudice against Arabo-Islamic peoples and their culture". [1] He argued that a long tradition of false and romanticized images of Asia and the Middle East in Western culture had served as an implicit justification for Europe's and America's colonial and imperial ambitions. Critiquing Said, Christopher Hitchens, who writes for Vanity Fair, wrote that he denied any possibility "that direct Western engagement in the region is legitimate" and that Said's analysis cast "every instance of European curiosity about the East [as] part of a grand design to exploit and remake what Westerners saw as a passive, rich, but ultimately contemptible 'Oriental' sphere". [2] The British historian Bernard Lewis is another important critic who took issue with Said's work. The two authors exchanged a famous polemic in the pages of the New York Review of Books following the publication of Orientalism. Lewis' article, "The question of orientalism" was followed in the next issue by "Orientalism: an exchange".

《东方学》这本书与当代历史的动荡和喧腾是完全分不开的。在书中，我相应地强调无论是“东方”这一用语，还是“西方”这一概念都不具有本体论意义上的稳定性，二者都由人为努力所构成，部分地在确认对方，部分地在认同对方。 《东方学》以对1975年黎巴嫩内战的描写为开端，这场战争结束于1990年，但是暴力与丑恶的人类流血事件却延续至今。我们经受了奥斯陆和平进程的失败。第二次巴勒斯坦人起义爆发以及遭到再次入侵的西岸与加沙地带的巴勒斯坦人的可怕苦难，在那里，以色列使用F-16战机与阿帕奇直升机对手无寸铁的平民进行了例行集体惩罚行动。自杀性炸弹袭击现象充分显现出了它所具有的可怕破坏性，这当然没有什么比“九·一一”事件及其后对阿富汗和伊拉克的战争更骇人听闻、更具有末日预言的昭示意义了。正当我写作本文时，美英对伊拉克非法的和未经授权的入侵和占领正在进行，随之而来的则是匪夷所思的物质掠夺、政治动荡和变本加厉的侵略。这都被认为是那个被称作文明冲突的一部分，无休无止、无法平息、不可救药。但我认为并非如此。

isbn应该是：7108001219 本书论述中国和日本的美学思想的系统整体,从先秦诸子谈到清代的画论,涉及中国文学、音乐、美术、书法的系统整体的美学知识;对日本的美学史,作者亦有全面而详尽的介绍。