Sangren begins the book with an account of the market town of Ta Ch'i in relation to its cachement area (that is, the area from which people came to market there) from the 18th century onward. He then describes levels of religious participation, including cross-island pilgrimages to the Mazho (Matsu in the old romanizaiton he uses) temple at Peikang. As much as he can, Sangre obscures that his data comes from Taiwan, not from China.
Sangren criticizes overly schematic categorizations of spirits into the traditional tricohotomy gods, ghosts, and ancestors and questions the idea that the pantheons is modeled on an authoritarian central government (either the Kuomingtang dicatorship that ruled Taiwan at the time Sangred did his fieldwork or imperial Chinese governments that never had effective control of Taiwan before ceding the island to Japan in 1895). However, Sangred substitutes an equally a priori and rigidly schematic yin/yang contrasts to various phenomena and generalizes his structural analysis to all of China translating the terms Taiwanese used from Hokkien terms into Beijinghua "Mandarin" throughout. It is obvious that Sangren is far more interested in theorizing about a singular Chinese civilization than in observing and talking to the people he supposesdly was studying (Taiwanese). His work in general is long on theory, short on experience-near ethnography and individuals living in Taiwan.
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田野点是桃园和大溪，但是谈的问题在施坚雅的市场体系理论、社会再生产等等。很经典的一部著作了。
评分田野点是桃园和大溪，但是谈的问题在施坚雅的市场体系理论、社会再生产等等。很经典的一部著作了。
评分田野点是桃园大溪，导师武雅士和施坚雅。桑高仁想修正施坚雅建立在经济关系上的市场论，立足于仪式对社会关系的再生产，提出阴/阳作为秩序感序或阶序性关系的本质体现，表明传统中国社会存在着一种共通的整体新的文化逻辑（也就是后来他所强调的Chineseness）。而帝国政治制度立足于统治阶层的德行，从而赋予他统合整个社会的责任与地位。道德性与灵验感则最终在阴阳的宇宙秩序观里寻求到一致性，也就是中国人对秩序的终极追求，也是地方与中央的协调模式。【时间理论与宇宙观的同构。张珣、谢国雄与焦大卫、柯若朴、Emily Martin Ahern还有Angela Zito的博士论文都在谈这个议题。】
评分时代特征明显，但大于自身的时代。Levi-Strauss, 两个Turner，Practice，Skinner和Wolf的中国人类学传统，甚至还看找到Bateson这类的影响，倒是作者本人后来显著的Marxism, Piagetism和Freudism难觅其宗。估计会是相当好的理论史教材。
评分读的还比较认真，看懂了个大概！
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