西方文明史

前言

當(dāng)前，在教育部的大力倡導(dǎo)下，財(cái)經(jīng)和管理類專業(yè)的雙語(yǔ)教學(xué)在我國(guó)各大高校已經(jīng)逐步開展起來(lái)。一些雙語(yǔ)教學(xué)開展較早的院校積累了豐富的經(jīng)驗(yàn)，同時(shí)也發(fā)現(xiàn)了教學(xué)過(guò)程中存在的一些問(wèn)題，尤其對(duì)教材提出了更高的要求；一些尚未進(jìn)入這一領(lǐng)域的院校，也在不斷探索適于自身的教學(xué)方式和方法以及適用的教材，以期時(shí)機(jī)成熟時(shí)加入雙語(yǔ)教學(xué)的行列?？傊瑢?duì)各類院校而言，能否找到“適用”的教材都成為雙語(yǔ)教學(xué)成功與否的關(guān)鍵因素之一。然而，國(guó)外原版教材為國(guó)外教學(xué)量身定做的一些特點(diǎn)，如普遍篇幅較大、側(cè)重于描述性講解、輔助材料（如習(xí)題、案例、延伸閱讀材料等）繁雜，尤其是許多內(nèi)容針對(duì)性太強(qiáng)，與所在國(guó)的法律結(jié)構(gòu)和經(jīng)濟(jì)、文化背景結(jié)合過(guò)于緊密等，卻顯然不適于國(guó)內(nèi)教學(xué)采用，并成為制約國(guó)內(nèi)雙語(yǔ)教學(xué)開展的重要原因。因此，對(duì)國(guó)外原版教材進(jìn)行本土化的精簡(jiǎn)改編，使之變成更加“適用”的雙語(yǔ)教材，已然迫在眉睫。東北財(cái)經(jīng)大學(xué)出版社作為國(guó)內(nèi)較早涉足引進(jìn)版教材的一家專業(yè)出版社，秉承自己一貫服務(wù)于財(cái)經(jīng)教學(xué)的宗旨，總結(jié)自身多年的出版經(jīng)驗(yàn)，同麥格勞一希爾教育出版公司、培生教育出版集團(tuán)和圣智出版集團(tuán)等國(guó)外著名出版公司通力合作，在國(guó)內(nèi)再次領(lǐng)先推出了會(huì)計(jì)、工商管理、經(jīng)濟(jì)學(xué)等專業(yè)的“高等院校雙語(yǔ)教學(xué)適用教材”。尤其是此次雙語(yǔ)教材是與東北財(cái)經(jīng)大學(xué)薩里國(guó)際學(xué)院共同推出。東北財(cái)經(jīng)大學(xué)薩里國(guó)際學(xué)院是教育部批準(zhǔn)的、與英國(guó)薩里大學(xué)共建的中外合作辦學(xué)機(jī)構(gòu)。學(xué)院所有課程采取雙語(yǔ)和全英文授課方式，因而，東北財(cái)經(jīng)大學(xué)出版社與薩里國(guó)際學(xué)院攜手推出此系列雙語(yǔ)教材。這套叢書的出版經(jīng)過(guò)了長(zhǎng)時(shí)間的醞釀和篩選，編選人員本著“品質(zhì)優(yōu)先、首推名作”的選題原則，既考慮了目前我國(guó)財(cái)經(jīng)教育的現(xiàn)狀，也考慮了我國(guó)財(cái)經(jīng)高等教育所具有的學(xué)科特點(diǎn)和需求指向，在教材的遴選、改編和出版上突出了以下一些特點(diǎn)：·優(yōu)選權(quán)威的最新版本。入選改編的教材是在國(guó)際上多次再版的經(jīng)典之作的最新版本，其中有些教材的以前版本已在國(guó)內(nèi)部分高校中進(jìn)行了試用，獲得了一致的好評(píng)。·改編后的教材在保持英文原版教材特色的基礎(chǔ)上，力求內(nèi)容精要，邏輯嚴(yán)密，適合中國(guó)的雙語(yǔ)教學(xué)。選擇的改編人員既熟悉原版教材內(nèi)容，又具有本書或本門課程雙語(yǔ)教學(xué)的經(jīng)驗(yàn)?！じ木幒蟮慕滩呐溆胸S富的輔助教學(xué)支持資源，教師可在網(wǎng)上免費(fèi)獲取?！じ木幒蟮慕滩钠侠恚蠂?guó)內(nèi)教學(xué)的課時(shí)要求，價(jià)格相對(duì)較低。本套教材是在雙語(yǔ)教學(xué)教材出版方面的一次新的嘗試。我們?cè)谶x書、改編及出版的過(guò)程中得到了國(guó)內(nèi)許多高校的專家、教師的支持和指導(dǎo)，在此深表謝意，也期待廣大讀者提出寶貴的意見和建議。

內(nèi)容概要

　　《西方文明史問(wèn)題與源頭（第6版）》將文化、社會(huì)和生活串聯(lián)在一起，繪成一幅幅飄動(dòng)的歷史畫卷。它不僅僅是一部有關(guān)政治事件、時(shí)間和人物的百科全書，而且還將個(gè)性人物和特色文明粘合在一起，清晰逼真、引人入勝地展現(xiàn)給我們哲學(xué)思想、宗教趨向或是藝術(shù)作品是怎樣與當(dāng)今時(shí)事聯(lián)系等重大問(wèn)題。

作者簡(jiǎn)介

作者：(美國(guó))佩里·M.羅杰斯 改編：徐欣吾

書籍目錄

PART I THE GREEK WORLD1 The Age of Alexander the GreatPART II THE ROMAN WORLD2 The Roman Republic: Origins, Breakdown and Rebirth3 Caesar and Christ4 The Pax Romana and the Decline of RomePART III THE MEDIEVAL WORLD5 The Sword of Faith: The High Middle Ages (1100-1300)PART IV FOUNDATIONS OF THE MODERN WORLD6 "I Am the State!": The Development of Absolutism in England and France7 "Dare to Know!": The Scientific Revolution8 The Enlightenment and the Revolution of the MindPART V THE ERA OF REVOLUTION9 "A World to Win!": The Industrial Revolution10 "Mark Them with Your Dead!": The Scramble for Global EmpirePART VI THE TWENTIETH CENTURY AND BEYOND11 The Great War (1914-1918)12 "The Abyss Also Looks into You": War and Holocaust (1939-1945)

章節(jié)摘錄

插圖：centuries C.E. was a model of administrative excellence. Aqueducts, sewers, and public baths contributed to the cleanliness and convenience of city dwellers, and a vast highway network linked the provinces to the city of Rome. Although a few incompetent emperors and a major civil war threatened the political stability of the state, the government of the principate, which Augustus had established, functioned well. The frontiers of the empire were, for the most part, well defended, and the Roman peace （Pax Romana） ensured the maintenance of Western civilization. As the great eighteenth-century historian Edward Gibbon remarked, "The empire of Rome comprehended the fairest part of the earth, and the most civilized portion of mankind."One aspect of civilization that stabilized Roman society was religion. The Romans had traditionally considered religion an important part of the prosperity of the state. They had established an intricate system of worship that employed nature gods, pagan deities syncretized from the Greeks, and a priesthood that saw to it the state enjoyed a close relation- ship with the gods by divining the future through the reading of animal entrails and the interpretation of omens. The state religion during the first century C.E. also came to include the worship of the emperor. Sacrifices to his health, however, were primarily patriotic and did not demand or even encourage the emotional involvement of the people. For such satisfaction, many turned to the consoling logic of philosophy or the emotional excitement of oriental mystery cults.

編輯推薦

《西方文明史問(wèn)題與源頭(第6版)》：高等院校雙語(yǔ)教學(xué)適用教材、薩里經(jīng)濟(jì)管理英文教材

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