O que somos?De onde viemos?!Para onde vamos? A que caminhos a vida nos leva? Essas e outras quest?es aflitivas e de todos os tempos nos s?o solucionadas por León Denis neste opúsculo. Filho da dor, Denis sabe, como você também, o quanto viver, muitas vezes é sofrer. E por isso apresenta, de modo t?o leve a solu??o espírita, racional, para o problema do existir. Mais do que um livro de Filosofia espírita, você tem em m?os palavras de consolo e estímulo para que cada trope?o do caminho seja compreendido e por assim dizer, aproveitado! Venha acompanhar-nos nesta viagem e descubra, em rápidos parágrafos os porquês de sua vida, da nossa vida, do planeta, do Universo.? Aos poucos, entenderemos com a lógica espírita como tudo esta em seu devido lugar.

Dignità o miseria della natura umana? ?C'è un principio supposto prevalere tra molti che è del tutto incompatibile con ogni virtù o senso morale [...] Questo principio è che ogni benevolenza è mera ipocrisia, l'amicizia un inganno, lo spirito pubblico una farsa, la fedeltà un trucco per procurare fiducia e confidenza; e mentre tutti noi, in fondo, perseguiamo solo il nostro interesse privato, indossiamo questi bei travestimenti in modo da abbassare le difese degli altri ed esporli maggiormente alle nostre astuzie e macchinazioni?... Le meditazioni senza tempo di uno dei più grandi filosofi europei. SOMMARIO: Introduzione e avvertenza ai testi / Nota bibliografica: una mappa degli studi (di Fabrizio Pinna) - David Hume: Dignità o miseria della natura umana? / L'Amore di Sé. APPENDICE: Of the Dignity or Meanness of Human Nature; Of Self-love; My Own Life & Letter from Adam Smith, LL. D. to William Strahan, Esq.; Of the Reason of Animals; Of the Immortality of the Soul; Of Superstition and Enthusiasm; Of some Verbal Disputes. LE COLLANE IN/DEFINIZIONI & CON(TRO)TESTI

DAVID HUME (1711 – 1776) was a Scottish philosopher, historian, economist, and essayist known especially for his philosophical empiricism and skepticism. He was one of the most important figures in the history of Western philosophy and the Scottish Enlightenment. Hume is often grouped with John Locke, George Berkeley, and a handful of others as a British Empiricist. Beginning with his A Treatise of Human Nature (1739), Hume strove to create a total naturalistic "science of man" that examined the psychological basis of human nature. In stark opposition to the rationalists who preceded him, most notably Descartes, he concluded that desire rather than reason governed human behaviour, saying: "REASON IS, and OUGHT ONLY to BE the SLAVE of the PASSIONS". A prominent figure in the sceptical philosophical tradition and a strong empiricist, he argued against the existence of innate ideas, concluding instead that humans have knowledge only of things they directly experience.. NOTHING is more usual and more natural for those, who pretend to discover anything new to the world in philosophy and the sciences, than to insinuate the praises of their own systems, by decrying all those, which have been advanced before them. And indeed were they content with lamenting that ignorance, which we still lie under in the most important questions, that can come before the tribunal of human reason, there are few, who have an acquaintance with the sciences, that would not readily agree with them. It is easy for one of judgment and learning, to perceive the weak foundation even of those systems, which have obtained the greatest credit, and have carried their pretensions highest to accurate and profound reasoning. Principles taken upon trust, consequences lamely deduced from them, want of coherence in the parts, and of evidence in the whole, these are every where to be met with in the systems of the most eminent philosophers, and seem to have drawn disgrace upon philosophy itself. Nor is there required such profound knowledge to discover the present imperfect condition of the sciences, but even the rabble without doors may, judge from the noise and clamour, which they hear, that all goes not well within. There is nothing which is not the subject of debate, and in which men of learning are not of contrary opinions. The most trivial question escapes not our controversy, and in the most momentous we are not able to give any certain decision. Disputes are multiplied, as if every thing was uncertain; and these disputes are managed with the greatest warmth, as if every thing was certain. Amidst all this bustle it is not reason, which carries the prize, but eloquence; and no man needs ever despair of gaining proselytes to the most extravagant hypothesis, who has art enough to represent it in any favourable colours. The victory is not gained by the men at arms, who manage the pike and the sword; but by the trumpeters, drummers, and musicians of the army. From hence in my opinion arises that common prejudice against metaphysical reasonings of all kinds, even amongst those, who profess themselves scholars, and have a just value for every other part of literature. By metaphysical reasonings, they do not understand those on any particular branch of science, but every kind of argument, which is any way abstruse, and requires some attention to be comprehended. We have so often lost our labour in such researches, that we commonly reject them without hesitation, and resolve, if we must for ever be a prey to errors and delusions, that they shall at least be natural and entertaining. And indeed nothing but the most determined scepticism, along with a great degree of indolence, can justify this aversion to metaphysics. For if truth be at all within the reach of human capacity, it is certain it must lie very deep and abstruse: and to hope we shall arrive at it without pains, while the greatest geniuses have failed with the utmost pains..

　 《老子》又名《道德经》，由前三十七章《道经》和后四十四章《德经》组成，共五千余言，相传是先秦时期老子所著，是道家的主要经典。它率先提出了“道”这一的哲学概念，且含有丰富的辩证法思想，是中国古代思想的重要遗产，对中国的哲学、政治、文化等均产生了深远影响。 两千多年来，古今中外的众多学者或尊重原意，或借题发挥，对《老子》作了七百余种解说。本书续《老子他说》，对《老子》二十七章到八十一章行了南怀瑾式的独特解读和评说，经史相参，以经注经，将《老子》上、下经的篇章相互对照，以“知人论世”的思想为指导，融汇儒、释、道三家之学，旁征博引，深浅出，指出《老子》并非仅是权术谋略之书，而是包含深刻的政治道德、政治哲学、军事哲学和历史哲学，其中所论人情事理皆在阐发因果律；以《老子》为基础的道家文化是影响中国历史和中国文化的首要因素；等等，揭示出老子思想的真正内涵，为读者展示了一个别样的老子——一个真实生动、满怀忧国忧民之念的老人和智者。

汇集了南怀瑾先生讲述佛家经典的著述。内容多样，有的讲如何参禅、禅与生命认知，有的讲经典佛经如《金刚经》《圆觉经》《维摩诘经》等，有的讲佛法修持，有的讲佛教发展的历史。学佛须有善知识指引，南先生以过来人的身份，对于理解佛经常见的障碍和学佛修持中容易出现的疑惑及容易走上的歧途，指点得尤为细致。

本套装所收录书目，都与“生命的认知”有关。修行、参禅、养生这些主题，经过个体实践，终都要归结到对个体生命的认知中去。这也是南怀瑾先生一生中一直关注、参研的主题。他以过来人的经验，将自己亲身体认所凝结的智慧贡献于读者，期望对世人有所帮助。

作为儒家“五经”之首、道家“三玄”之一的《易经》，自成书以来，注释解说者层出不穷，但想要学习《易经》的普通读者，却依然茫然不得头绪。针对这种情况，南怀瑾先生开讲《易经》。《易经杂说》《易经系传别讲》二书，既不把《易经》看作高深莫测、隐藏玄奥的天书，又否定了近代不少学者“迷信、混乱”的断语，不轻易引申，不牵强附会，以还原《易经》的本初意义为主旨，以树立端正的人生态度、传授博大的人生智慧为目的，非学究或术士者可拟。

《老子》《庄子》是道家学术思想的源头和代表作，二者对普通读者来说，也常有一种难以言说的神秘和难解之感。南怀瑾先生讲《老》《庄》，不斤斤于个别语译，游乎经史子集之中，不论出世入世，评比精义，更以禅宗的方式，随说随破，提示其出入禅道的旨意，可以说是与《老》《庄》气质接近的讲解。

智慧中的智慧  预测学中的行为学《周易》是群经之首，是经典中之经典，哲学中之哲学，谋略中之谋略。从《周易》中，哲学家看到辩证思维，史学家看到历史兴衰，政治家看到治世方略，军事家可参悟兵法，企业家亦可从中找到经营的方法，同样，芸芸众生也可将其视为为人处世、提高修养的不二法宝。 本书将《周易》的六十四卦分别予以详细解读，每卦独立自成一体，各节皆有原文、译文、启示，每卦之后附有中外著名事例，以期抛砖引玉之效。 《周易》一书作为中国早熟的思想文化体系，它在中国传统思想文化中的重要地位，已为世所公认。《周易》被称为六经之首，就是一种证明。

《摆渡在有-无之间的哲学》是作者近二十年有关*哲学问题的持续思考与讨论的总结。所谓*哲学问题，也就是哲学中*基础、*恒常，同时也是*困难的那些问题。这本书分上、下两篇。上篇为“沉思篇”，是作者直面对*哲学问题展的思考。下篇为“解释篇”，是在上篇基础上对哲学史上一些*重要的哲学家有关*哲学问题的思考的分析、讨论与反思。

“儒教是宗教”的判断是中华人民共和国成立以后在宗教和传统文化研究领域*重要的创新学说之一，它否定了近百年来学术界一致认为中国古代是“非宗教国”的定论，以丰富的资料，严密的论证、深刻的分析，流畅的语言叙述了儒教从产生到衰亡的历史，揭示了儒教的神祇系统、祭祀制度、教义教理等从创造到被取消的过程，阐明了儒者如何为实现上帝、神祇的意志而治国、修身，并从事相关的理论探讨。内容包括儒教和佛教、道教、中国伊斯兰教、中国基督教等相关关系，涉及宗教、哲学、科学、史学、文学诸文化领域。

“儒教是宗教”的判断是中华人民共和国成立以后在宗教和传统文化研究领域*重要的创新学说之一，它否定了近百年来学术界一致认为中国古代是“非宗教国”的定论，以丰富的资料，严密的论证、深刻的分析，流畅的语言叙述了儒教从产生到衰亡的历史，揭示了儒教的神祇系统、祭祀制度、教义教理等从创造到被取消的过程，阐明了儒者如何为实现上帝、神祇的意志而治国、修身，并从事相关的理论探讨。内容包括儒教和佛教、道教、中国伊斯兰教、中国基督教等相关关系，涉及宗教、哲学、科学、史学、文学诸文化领域。

Ralph Waldo Emerson, was born at Boston in 1803 into a distinguished family of New England Unitarian ministers. His was the eighth generation to enter the ministry in a dynasty that reached back to the earliest days of Puritan America. Despite the death of his father when Emerson was only eleven, he was able to be educated at Boston Latin School and then Harvard, from which he graduated in 1821. After several years of reluctant school teaching, he returned to the Harvard Divinity School, entering the Unitarian ministry during a period of robust ecclesiastic debate. By 1829 Emerson was married and well on his way to a promising career in the church through his appointment to an important congregation in Boston. However, his career in the ministry did not last long. Following the death of his first wife, Ellen, his private religious doubts led him to announce his resignation to his congregation, claiming he was unable to preach a doctrine he no longer believed and that "to be a good minister it was necessary to leave the ministry."With the modest legacy left him from his first wife, Emerson was able to devote himself to study and travel. In Europe he met many of the important Romantic writers whose ideas on art, philosophy, and literature were transforming the writing of the Nineteenth Century. He also continued to explore his own ideas in a series of voluminous journals which he had kept from his earliest youth and from which virtually all of his literary creation would be generated. Taking up residence in Concord, Massachusetts, Emerson devoted himself to study, writing and a series of public lectures in the growing lyceum movement. From these lyceum addresses Emerson developed and then in 1836 published his most important work, Nature. Its publication also coincided with his organizing role in the Transcendental Club, a group of leading New England educators, clergy, and intellectuals interested in idealistic religion, philosophy, and literature.

●从未有哪个时代像今天一样，科学让人类社会以肉眼可见的速度向前演化。这场两千多年的长程奔跑似乎来到了冲刺阶段，不断有人做出世界末日的预言，那么，科学*终带给我们的究竟是生存还是毁灭？科学研究的目的究竟是什么？科学能告诉我们*真理吗？ 带着这样的终极关怀，《人人都该懂的科学哲学》首先讲述了科学脱离哲学、独立成长的过程，然后以智慧设计论、弦理论、占星术、有神论、社会建构主义、女性主义等充满争议的问题为例，辨析了科学的定义、方法和目的，科学和社会的关系。伟大的科学哲学家亚里士多德、笛卡儿、休谟、培根、波普尔、库恩等纷纷出场，上演了一场绵亘数千年的*辩论。 面对未来的挑战，无论人类能否破解“公地悲剧”、实现星际殖民、活到长生不老，杰弗里·戈勒姆以科学哲学的视角安慰我们：“当生命终结，人类文化仍然存在，只不过是存在于过去。希望它永远存在就太过分了，无异于希望巴黎时时处处是春天。” ●《人人都该懂的科学哲学》属于湛庐文化重磅推出的“新核心素养”系列图书之一。本系列图书致力于推广通识阅读，扩展读者的阅读面，培养批判性思考的能力。其中涵盖了哲学、心理学、法律、艺术、物理学、生物科技等诸多人文科学和自然科学的知识，其中《人人都该懂的科学哲学》的内容涵盖了科学哲学的核心思想，让你一本书了解科学哲学的核心智慧。

本书首先依据西方马克思主义探讨了马克思主义的“真精神”，特别是探讨了马克思主义与哲学，以及马克思主义哲学与本体论之关系，然后着重从马克思主义的思考角度和范式来审视和反思当今的世界，特别是当今的中国。本书通过对马克思走向政治经济学批判的三次飞跃的分析，发出了“回归政治经济学批判”的呼唤；用马克思两大发现的整体视角剖析了资本主义的“经济人”，并基于此对当今学术界的一些人无原则地宣扬“经济人”展了批判；揭示了改革放以来我国学术界理解马克思主义哲学的三种路向，特别是批判了对马克思主义做启蒙主义和后现代主义解释的缺陷；归纳了马克思主义哲学与中国道路的双向促；用马克思主义公平观审视了社会的不平等，用马克思主义生态观审视了生态危机；描述了“马中西”三大资源在中国道路中的交互汇通。

《马克斯·韦伯作品集（套装9册）》包括《学术与政治》《新教伦理与资本主义精神》《社会学的基本概念；经济行动与社会团体》《支配社会学》《中国的宗教：儒教与道教》《印度的宗教：印度教与佛教》《宗教社会学 宗教与世界》《经济与历史 支配的类型》《法律社会学 非正当性的支配》。1.《学术与政治》一百年前的韦伯命题，今日知识人的共同困境。 2.《新教伦理与资本主义精神》韦伯代表性作品，探讨“资本主义”的根本性著作。 3.《社会学的基本概念；经济行动与社会团体》一本不可或缺的社会学入门书，深入了解韦伯学术的基础和核心概念，系统地展现了韦伯本人，对“理解社会学”研究典范的全盘性设计。 4.《支配社会学》对“权力与支配”的社会学研究，韦伯社会学“功力纯熟与精致的部分”，通过研究宗教与政治的交互影响，进一步探讨其与近代民主政治的关系。 5.《中国的宗教：儒教与道教》专注于探索中国社会与西欧不同的地方，以此突显西方基督教文明的特色，并且提出了一个问题：为什么资本主义没有在中国发展呢 6.《印度的宗教：印度教与佛教》对亚洲而言，举凡超越现实利益的思想，很少能不将其根源追溯到印度的，尤其是印度的救赎宗教，在整个亚洲地区扮演了类似于基督教的角色。 7.《宗教社会学 宗教与世界》研究宗教行为对于伦理与经济的影响及对于政治与教育的影响。宗教社会学是韦伯晚年研究核心所在，在比较宗教社会学中的地位举世公认。 8.《经济与历史 支配的类型》将韦伯作为历史学家的一面展现的淋漓尽致，通过韦伯对支配类型的研究使其与宗教、法律与经济史的研究贯串成一个完整的体系。 9.《法律社会学 非正当性的支配》法律到底是怎么来的？法律的演讲过程如何？深入浅出探讨了“法”的缘起与变化，阐明了法律与人的关系。

　　这是一本借助佛学智慧，通晓人生哲理的身心灵修养书。 　　佛学是一个“百宝箱”，从肤浅的做人做事的技巧，到深的生命哲学，里面应有尽有。本书主要选择跟现实生活息息相关的内容加以介绍，例如，怎样美化自我形象？怎样赢得他人的爱和尊重？怎样和他人友好相处？怎样体验快乐富足的生活？怎样解脱烦恼、痛苦？怎样应对生活中的挫折和不幸？怎样擦亮慧眼、获得真正的智慧？怎样追求自己的人生目标？怎样为自己播种福缘？怎样安顿自己迷茫的灵魂？等等。

是谁提出“人不能两次踏同一条河流”？为什么斯宾诺莎是被骂名包围的哲学家？ 俄罗斯的飞翔的双头鹰国徽有着怎样的历史渊源？……这些我们都该知道。

哲学究竟给我们上了怎样的一课？面对浩如烟海的哲学作品，我们似乎很难找到答案。威尔·杜兰特直面哲学中的教训，从逻辑学与认识论、形而上学、伦理学、美学、历史、政治、宗教等方面，梳理了不同哲学流派对哲学基本问题的论述，对这些问题行了解读，并提出了切实可行的解决方案。 哲学作为一个辉煌的领域，在曲折中不断发展，成就与教训相伴而生。杜兰特给我们提供了一个新颖的角度，他让不同哲学流派的思想互相碰撞，我们在字里行间就能得到启示：在认识论和神学领域，哲学是一个受害者；而科学与哲学互相依靠，哲学是“对经验的一种整体性研究”。 本书体现了杜兰特丰富的哲学理论和深厚的思想底蕴，书中蕴含的哲学道理，经过历史的锤炼，即使在今天，也仍能启发人们客观、理性、全面地思考未来。

本书介绍了苏格拉底、柏拉图、尼采、康德、罗素、德谟克利特等３６位哲学家的生活趣事与哲理故事。 人们往往会觉得哲学晦涩难懂，而本书作者用轻松幽默、通俗易懂的方式去解严肃的哲学问题，讲述著名哲学家背后的故事，既能使者了解哲学家的思想，也能了解盛名背后真实的他们。 完本书，者不仅可以对西方哲学大师和他们的代表思想有更丰富全面的认识，更能看到大师们是如何面对和解决人生难题的。以知识阔视野，用智慧过好人生，可以说，这是一本趣味十足、有料有用的通俗哲学小百科。

“人是自己命运的主宰。”——观念，推动历史改辙18世纪，是启蒙的世纪。从爱丁堡到那不勒斯，从巴黎到柏林，从波士顿到费城，“自由”是这个时代的纲领，它让人倍感欣喜：光荣的独立前景和大展宏图的无限机会向所有人敞了。人类有史以来首次将自信建立在现实基础上，各个阶层的人们自信满满，始相信理性和行动的力量。启蒙哲人们着手设计了各种改造秩序的方案——社会、伦理、科学、艺术、政治、教育……就此，挥别古老的过去，今日世界在他们手中诞生。历史如何在自由观念的冲下改头换面？个人如何在启蒙精神的照耀下主宰命运？现代史学巨擘彼得·盖伊，为我们娓娓道来。