《西方主义(敌人眼中的西方)》内容简介：阿拉伯裔学者爱德华·萨义德在《东方主义》一书中指出，西方视野中的所谓东方是西方人精心“虚构”且充满偏见的产物。而《西方主义(敌人眼中的西方)》首倡的“西方主义”在某种意义上是对“东方主义”的反向论述，亦即东方人对西方世界的报复性想象及去人性化理解。 西方主义眼中的西方，浅薄而傲慢，缺乏东方的古老传统；追求罪恶的城市，唾弃美好的乡村：以商业原则替代英雄主义；讲究物质至上，漠视精神灵魂。它将各种扭曲的、失败的文化怨恨发泄到一个虚构的西方上，并对其进行丑化或妖魔化。 西方主义的立场是所谓东方的，但方法与武器却常是西方的。在作者看来，西方主义最深刻的根源正是西方自身。其发端是19世纪浪漫主义文化思潮对启蒙理性主义及西方社会现代性的否定，西方主义正是这种思潮“西学东渐”后与东方文化相结合的产物。书中进一步指出，从20世纪德国法西斯主义与日本军国主义的意识形态，到“9·11”和伊拉克战争以来高涨的反美情绪。乃至针对西方世界的恐怖主义，都是西方主义或隐或显的折射。 西方主义一词自《西方主义(敌人眼中的西方)》提出以来，在东西方学术界引起强烈关注，虽然书中的某些前沿观点，如将法西斯主义和西方主义同化处理等还有待商榷，但它所开启的思想和方向，对促进当代东西方文明的理解和共融都将起到积极而深刻的影响。

This revised and expanded edition of the first comprehensive study of Occidentalism in post-Mao China includes a new preface, foreword, and chapter on Chinese diaspora writings in the Chinese language. Xiaomei Chen offers an insightful account of the unremittingly favorable depiction of Western culture and its negative characterization of Chinese culture in post-Mao China since 1978. She examines the cultural and political interrelationship between the East and West from a vantage point more complex than that accommodated by most current theories of Western imperialism and colonialism. Going beyond Edward Said's construction in Orientalism of cross-cultural appropriations as a defining facet of Western imperialism, Chen argues that the appropriation of Western discourse-what she calls "Occidentalism"-can actually have a politically and ideologically liberating effect on contemporary non-Western culture. She maintains that simplistic allegations of Orientalism frequently found in current critical discourses seriously underestimate the complexities of intercultural and multicultural relationships. Using China as the focus of her analysis, Chen examines a variety of cultural media, from Shakespearean drama, to modernist poetry, to contemporary Chinese television and popular fiction. She thus places sinology in the general context of Western theoretical discourses, such as Eurocentrism, postcolonialism, nationalism, modernism, feminism, and literary hermeneutics, showing that it has a vital role to play in the study of Orient and Occident and their now unavoidable symbiotic relationship. Occidentalism presents a new model of comparative literary and cultural studies that reenvisions cross-cultural appropriation. It will be indispensable to future discussions of Orientalism, Occidentalism, and postcolonialism, as well as subaltern studies, Asian studies, comparative literature, cultural studies, and non-Western drama.