鄉土中國(英漢對照)（簡體書）

《鄉土中國（漢英對照）》抓住中國社會的“鄉土本色”，提出“差序格局”、“禮治秩序”等理解中國鄉土社會的基本概念，是中國鄉土社會研究的典範之作。

《鄉土中國(漢英對照)》是費孝通著述的一部研究中國基層傳統社會——農村的作品。在《鄉土中國(漢英對照)》中，作者用通俗、簡潔的語言對中國的基層社會的主要特徵進行了理論上的概述和分析，較為全面的展現了中國基層社會的面貌。

費孝通（1910～2005），著名社會學家、人類學家、民族學家、社會活動家，中國社會學和人類學的奠基人之一。費孝通著述浩繁，其作品《江村經濟》《鄉土中國》《中國士紳》是研究中國經濟、社會和文化的必讀之書。 20世紀40年代後期，費孝通根據其在西南聯大和雲南大學所講“鄉村社會學”一課的內容，應《世紀評論》之約寫成分期連載的文章。這十四篇文章後以《鄉土中國》之名結集出版。正如費孝通所說，這本書是一種嘗試，嘗試回答了“作為中國基層社會的鄉土社會空間是個什麼樣的社會”這個問題。 “這裡講的鄉土中國，並不是具體的中國社會的素描，而是包含在具體的中國基層傳統社會裡的一種特具的體系，支配著社會生活的各個方面。”本書介紹了一個“鄉土本色”的中國，並使用社會結構分析方法解剖中國傳統社會，獨創“差序格局”概念並被 國際社會學界所接受。作者對中國傳統文化、社會結構的分析，對於認識和理解具體的中國社會大有裨益。．

著名社會學家費孝通教授，一生行行重行行，實地調查和考察總結中國農村經濟發展的各種模式，寫下了諸多不朽篇章。《鄉土中國》是費孝通著述的一部研究中國基層傳統社會——農村的作品。在本書中，作者用通俗、簡潔的語言對中國的基層社會的主要特征進行了理論上的概述和分析，較為全面的展現了中國基層社會的面貌。

重刊序言

壹 鄉土本色

貳 文字下鄉

參 再論文字下鄉

肆 差序格局

伍 維繫著私人的道德

陸 家族

柒 男女有別

捌 禮治秩序

玖 無訟

拾 無為政治

拾壹 長老統治

拾貳 血緣和地緣

拾參 名實的分離

拾肆 從欲望到需要

後記

In the last two chapters, I discussed first the relations between groups and individuals and then patterns of social structure. I proposed several concepts-in particular, "differential mode of association" (chaxugelu)and "organizational mode of association" (tuantigeju). I knew that these unfamiliar terms would cause troubles for my readers, but I had to create them in order to conceptualize clearly those contexts that are currently absent from sociological terminology. I am not entirely satisfied with the terms I used, and I know they can lead to some misunderstandings. For instance, after reading my analysis in the last chapter, a friend of mine shook his head and said that he could not agree with my conclusion that there are no organizations in Chinese rural society. He pointed to families,lineages, neighborhoods, communities, and villages. What are they if not organizations? Obviously, we used the same term to define different things. In order to distinguish the distinctive patterns underlying the two kinds of social groups, I narrowed the conventional meaning for the term organization, applying it only to groups having a continuous organizational pattern. I used this term to accentuate the contrast with groups having a differential mode of association. Those groups I called "social circles" (shehui quanzi) instead of the more common term organizations. All social groups are organized in some fashion. Most of those groups mentioned by my friend conform in nature to what I have defined as "social circles"But let me clarify this some more. I do not mean to say that there are no "organizations" in Chinese rural society or that all groups have the characteristics of a social circle. For example, rotating credit associations (qianhui) obviously have an organizational pattern.In my analysis, I wanted to discuss only the predominant pattern; in Chinese rural society,the pattern formed by differential relationships and social circles is more important than other patterns. Similarly, differential relationships also exist in modern Western societies, but they are not as important there. The two types of patterns represent basic forms of social structure that can be distinguished in concept but often coexist in reality. Nonetheless, we can see that the different patterns gain predominance in different settings.
It is essential to differentiate conceptually between the two types of social groups and the two ways of organizing, because the distinction helps us even better to understand social structures and thereby to avoid confusion. In this chapter, I will continue to use this set of concepts to examine the nature of the most basic group in Chinese rural society, the family (jia).