At the intersection of art and religious history, Susan Naquin’s richly illustrated history presents a fresh method for studying Chinese gods and sacred places as it tells the full story of Mount Tai and the premier female deity of North China.

史记 "Historical Records" was written by Sima Qian, the Western Han Dynasty historian. The biographical history book is the first biographical general history in China, documented on to the ancient legend of the Yellow Emperor era, down to the Han Dynasty between the beginning four years, a total of 3,000 years of history. In 104 B.C., Sima Qian began the creation of a history book called " Tai Shi Gong Shu " which was later called “史记”, or "Historical Records". It took 14 years before and after to complete. The "Historical Records" book includes twelve Origins Volumes recording the emperor's political achievements (“十二本纪”), thirty Family Volumes remembering the vassal state and dynasty princes (“三十世家”), honors and dying, Seventy Fame Verses remembering the deeds of important people (“七十列传”)，ten Tables (chronology of major events, “十表”), eight Books remembering various rules and regulations, ritual, music, temperament, calendar, astronomy, meditation, water conservancy, financial use (“八书”), a total of 130 articles, 520 thousand words. The book is translation of full text of Historical Records, covering all contents aforementioned.

This book comprehensively examines religious faith in China from the perspective of cultural philosophy and cultural history. It explores the social, political, cultural and spiritual meanings of religions, tracing their historical development and related paradigm shifts. It also analyzes the characteristics of the country’s local religions and the process of indigenization of world religions, and describes the peaceful co-existence and harmonious confluence of multiple religions in Chinese spiritual life, revealing the vibrant and diverse colors of its religious culture. Examining these religions’ social and cultural functions in contemporary Chinese society, the book demonstrates the rich and complex intertwinement of religious faith, cultural spirit and national disposition among the Chinese people.

This clear and engaging book provides a concise overview of the Ming-Qing epoch (1368–1912), China’s last imperial age. Beginning with the end of the Mongol domination of China in 1368, this five-century period was remarkable for its continuity and stability until its downfall in the Revolution of 1911. Viewing the Ming and Qing dynasties as a coherent era characterized by the fruition of diverse developments from earliest times, Jonathan Porter traces the growth of imperial autocracy, the role of the educated Confucian elite as custodians of cultural authority, the significance of ritual as the grounding of political and social order, the tension between monarchy and bureaucracy in political discourse, the evolution of Chinese cultural identity, and the perception of the “barbarian” and other views of the world beyond China. As the climax of traditional Chinese history and the harbinger of modern China in the twentieth century, Porter argues that imperial China must be explored for its own sake as well as for the essential foundation it provides in understanding contemporary China, and indeed world history writ large.

In her study of medieval Chinese lay practices and beliefs, Valerie Hansen argues that social and economic developments underlay religious changes in the Southern Song. Unfamiliar with the contents of Buddhist and Daoist texts, the common people hired the practitioner or prayed to the god they thought could cure the ill or bring rain. As the economy rapidly developed, the gods, like the people who worshiped them, diversified: their realm of influence expanded as some gods began to deal on the national grain market and others advised their followers on business transactions. In order to trace this evolution, the author draws information from temple inscriptions, literary notes, the administrative law code, and local histories. By contrasting differing rates of religious change in the lowland and highland regions of the lower Yangzi valley, Hansen suggests that the commercial and social developments were far less uniform than previously thought. In 1100, nearly all people in South China worshiped gods who had been local residents prior to their deaths. The increasing mobility of cultivators in the lowland, rice-growing regions resulted in the adoption of gods from other places. Cults in the isolated mountain areas showed considerably less change. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

This book concentrates on the different ways in which the major world religions view the problems of overpopulation and excess resource consumption and how they approach possible solutions. After examining the natural background and the human context, the book moves on to consider both religious and secular approaches. It analyzes how a particular religion's scriptures comment on the nature of people, the environment, people's place in the environment, and their roles and responsibilities. The historical dimension is derived from reviewing a particular religion's record in teaching about these issues, often demonstrating how broader issues are addressed. Practical lessons are learned from religious guidelines that deal with current problems and offer solutions. The authors consider Aboriginal spirituality, Judaism, Christianity, Islam, Hinduism, Buddhism, and Chinese religions. The secular approaches include secular ethics, North-South relations, market forces, the status of women, and international law.

The central character in Susan Naquin's extraordinary new book is the city of Peking during the Ming and Qing periods. Using the city's temples as her point of entry, Naquin carefully excavates Peking's varied public arenas, the city's transformation over five centuries, its human engagements, and its rich cultural imprint. This study shows how modern Beijing's glittering image as China's great and ancient capital came into being and reveals the shifting identities of a much more complex past, one whose rich social and cultural history Naquin splendidly evokes. Temples, by providing a place where diverse groups could gather without the imprimatur of family or state, made possible a surprising assortment of community-building and identity-defining activities. By revealing how religious establishments of all kinds were used for fairs, markets, charity, tourism, politics, and leisured sociability, Naquin shows their decisive impact on Peking and, at the same time, illuminates their little-appreciated role in Chinese cities generally. Lacking most of the conventional sources for urban history, she has relied particularly on a trove of commemorative inscriptions that express ideas about the relationship between human beings and gods, about community service and public responsibility, about remembering and being remembered. The result is a book that will be essential reading in the field of Chinese studies for years to come.

The most striking feature of Wutong, the preeminent God of Wealth in late imperial China, was the deity's diabolical character. Wutong was perceived not as a heroic figure or paragon of noble qualities but rather as an embodiment of humanity's basest vices, greed and lust, a maleficent demon who preyed on the weak and vulnerable. In The Sinister Way, Richard von Glahn examines the emergence and evolution of the Wutong cult within the larger framework of the historical development of Chinese popular or vernacular religion—as opposed to institutional religions such as Buddhism or Daoism. Von Glahn's study, spanning three millennia, gives due recognition to the morally ambivalent and demonic aspects of divine power within the common Chinese religious culture.

This book makes a compelling case for male-female religious complementarity in many of the world's religions. It offers an extensive survey of female spiritual roles in a variety of cultures and provides evidence that women have exercised authority and sacred power in a variety of traditional religions.

This book is the volume of ''Travel Guide of Shandong'' among a series of travel books (''Travelling in China''). Its content is detailed and vivid.