19世纪末20世纪初，是人类社会发生深刻变化的关键时期，也是马克思主义发展的重要时期。如何认识资本主义新变化的本质？马克思主义在时代新变化面前还有没有生命力？在新的历史条件下无产阶级面临的*紧迫任务及其实现路径是什么？以列宁为代表的马克思主义者，科学地回答了时代提出的重大问题，与各种错误思潮展了坚决斗争，有力地推了马克思主义的重大发展，为马克思主义在20世纪波澜壮阔的历史揭了精彩的序幕。 在《20世纪马克思主义发展史》（九卷本）的体系结构中，本卷具有反映历史承、时代转换和内容综合的特殊性质，总体遵循逻辑与历史相统一的思路，采用史论结合的叙述方法，着力考察19世纪末至十月革命前马克思主义发展史上的重大事件、重要人物、重著作，力图全面、准确地反映这一时期马克思主义发展的历史风貌。

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Valamikor a muzsika egyszer volt, szerény és tiszteletreméltó, ma cicomás lett és zrzavaros, méltóságát és értékét veszített, gyalázatos iparrá süllyedt.” Mikor volt a muzsika egyszer, szerény és tiszteletreméltó, és vajon milyen úton-módon veszítette el méltóságát és értékét Meg tudjuk határozni, hogy melyek a zene zrzavaros és cicomás stíluselemei Tudjuk-e, hogy hogyan és miért süllyedt a zene gyalázatos iparrá Végül, de nem utolsósorban fel tudjuk-e mérni annak jelentségét, hogy a fenti idézet a 6. századból származik, a nagy keresztény gondolkodó, Boethiusz tollából E knyv a zene és a kereszténység hagyományosan feszültségektl terhelt kapcsolatát vizsgálja, a valamikor” és a ma” szakrális zenéjének tükrében. A szerz szándéka, hogy a zene a dicséret és magasztalás eszkze, és ne a feszültségek állandó forrása legyen a keresztény egyházak és gyülekezetek életében. BOLYKI LSZL 1994-ben szerezte mvész-tanári diplomáját a budapesti Zeneakadémián. A Bolyki Brothers énekegyüttes, a Budapesti Fesztiválzenekar és az Erkel Ferenc Kamarazenekar tagjaként rendszeresen fllép Európa, Amerika és zsia legjelentsebb zenei kzpontjaiban. Spirituális szemlélet lelkigondozó, párkapcsolati és nismereti témákra szakosodott tréner, a Kegyelem és kalmárszellem cím ktet szerzje.

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Sri Krsna számtalan univerzum vitathatatlan Ura, akit korlátlan er?, gazdagság, hírnév, tudás és lemondás jellemez, ám ezek az ?r?kké diadalmas energiák csupán részben  tárják fel ?t. Végtelen dics?ségét csak az ismerheti meg, aki elb?v?l? szépségénél keres menedéket, ?sszes t?bbi fenséges tulajdonsága forrásánál, melynek páratlan transzcendentális teste ad otthont. Szépségének legf?bb jellemz?je az a mindenek f?l?tt álló édes íz, ami t?mény kivonata mindennek, ami édes. Minden édes dolgot túlszárnyal, és nem más, mint az édes íz megízlelésének képessége. Sri Krsna édes természete finom arany sugárzásként ragyog át transzcendentális testén. Govinda páratlanul gy?ny?r? testének legszebb és legédesebb része ragyogó arca. ?des hold-arcán rejtélyes mosolya a legédesebb, az az arcáról ragyogó ezüst holdsugár, ami nektárral árasztja el a világot. Mosolyának sugárzása nélkül keser? lenne a cukor, savanyú a méz, és a nektárnak sem lenne íze. Amikor mosolyának holdsugara elvegyül teste ragyogásával, a kett? együtt a kámfor aromájára emlékeztet. Ez a kámfor aztán ajkán keresztül a fuvolába kerül, ahonnan megfoghatatlan hangvibrációként t?r el?, és er?nek erejével rabul ejti azoknak az elméjét, akik hallják. Ahogy a szavak gondolatok mondanivalóját hordozzák, ahogy a gondolatok a szemben tükr?z?dnek, ahogy egy mosoly a szív érzelmeir?l árulkodik, úgy a fuvola hangja Sri Krsna szépségét viszi a fül?n keresztül a szív templomának oltárára.

Within our Society (the International Society for Krishna Consciousness), guru has been taken to be synonymous with diksa-guru, but what about those great souls who have introduced us to Krsna consciousness? What relationship do we have with these Vaisnavas, and what are our obligations toward them, as well as toward parents, teachers, sannyasis, and other superiors who help guide us back to Godhead? Not much has been said by the Society on these topics, and hardly any appreciation is shown for those souls who labor to elevate us day by day.The scriptures, however, glorify as guru all Vaisnavas who guide a conditioned soul back to Godhead — be they instructors or initiators — advocating a culture of honor and respect. ISKCON needs to reflect upon these principles further, and the purpose of this book is to act as a catalyst toward such an end.

More’s “Utopia” was written in Latin, and is in two parts, of which the second, describing the place ([Greek text]—or Nusquama, as he called it sometimes in his letters—“Nowhere”), was probably written towards the close of 1515; the first part, introductory, early in 1516. The book was first printed at Louvain, late in 1516, under the editorship of Erasmus, Peter Giles, and other of More’s friends in Flanders. It was then revised by More, and printed by Frobenius at Basle in November, 1518. It was reprinted at Paris and Vienna, but was not printed in England during More’s lifetime. Its first publication in this country was in the English translation, made in Edward’s VI.’s reign (1551) by Ralph Robinson. It was translated with more literary skill by Gilbert Burnet, in 1684, soon after he had conducted the defence of his friend Lord William Russell, attended his execution, vindicated his memory, and been spitefully deprived by James II. of his lectureship at St. Clement’s. Burnet was drawn to the translation of “Utopia” by the same sense of unreason in high places that caused More to write the book. Burnet’s is the translation given in this volume. The name of the book has given an adjective to our language—we call an impracticable scheme Utopian. Yet, under the veil of a playful fiction, the talk is intensely earnest, and abounds in practical suggestion. It is the work of a scholarly and witty Englishman, who attacks in his own way the chief political and social evils of his time. Beginning with fact, More tells how he was sent into Flanders with Cuthbert Tunstal, “whom the king’s majesty of late, to the great rejoicing of all men, did prefer to the office of Master of the Rolls;” how the commissioners of Charles met them at Bruges, and presently returned to Brussels for instructions; and how More then went to Antwerp, where he found a pleasure in the society of Peter Giles which soothed his desire to see again his wife and children, from whom he had been four months away. Then fact slides into fiction with the finding of Raphael Hythloday (whose name, made of two Greek words [Greek text] and [Greek text], means “knowing in trifles”), a man who had been with Amerigo Vespucci in the three last of the voyages to the new world lately discovered, of which the account had been first printed in 1507, only nine years before Utopia was written. Designedly fantastic in suggestion of details, “Utopia” is the work of a scholar who had read Plato’s “Republic,” and had his fancy quickened after reading Plutarch’s account of Spartan life under Lycurgus. Beneath the veil of an ideal communism, into which there has been worked some witty extravagance, there lies a noble English argument. Sometimes More puts the case as of France when he means England. Sometimes there is ironical praise of the good faith of Christian kings, saving the book from censure as a political attack on the policy of Henry VIII. Erasmus wrote to a friend in 1517 that he should send for More’s “Utopia,” if he had not read it, and “wished to see the true source of all political evils.” And to More Erasmus wrote of his book, “A burgomaster of Antwerp is so pleased with it that he knows it all by heart.” Sir Thomas More, son of Sir John More, a justice of the King’s Bench, was born in 1478, in Milk Street, in the city of London. After his earlier education at St. Anthony’s School, in Threadneedle Street, he was placed, as a boy, in the household of Cardinal John Morton, Archbishop of Canterbury and Lord Chancellor. It was not unusual for persons of wealth or influence and sons of good families to be so established together in a relation of patron and client. The youth wore his patron’s livery, and added to his state. The patron used, afterwards, his wealth or influence in helping his young client forward in the world.

Among the notable books of later times-we may say, without exaggeration, of all time--must be reckoned The Confessions of Jean Jacques Rousseau. It deals with leading personages and transactions of a momentous epoch, when absolutism and feudalism were rallying for their last struggle against the modern spirit, chiefly represented by Voltaire, the Encyclopedists, and Rousseau himself--a struggle to which, after many fierce intestine quarrels and sanguinary wars throughout Europe and America, has succeeded the prevalence of those more tolerant and rational principles by which the statesmen of our own day are actuated. On these matters, however, it is not our province to enlarge; nor is it necessary to furnish any detailed account of our author's political, religious, and philosophic axioms and systems, his paradoxes and his errors in logic: these have been so long and so exhaustively disputed over by contending factions that little is left for even the most assiduous gleaner in the field. The inquirer will find, in Mr. John Money's excellent work, the opinions of Rousseau reviewed succinctly and impartially. The 'Contrat Social', the 'Lattres Ecrites de la Montagne', and other treatises that once aroused fierce controversy, may therefore be left in the repose to which they have long been consigned, so far as the mass of mankind is concerned, though they must always form part of the library of the politician and the historian. One prefers to turn to the man Rousseau as he paints himself in the remarkable work before us. That the task which he undertook in offering to show himself--as Persius puts it--'Intus et in cute', to posterity, exceeded his powers, is a trite criticism; like all human enterprises, his purpose was only imperfectly fulfilled; but this circumstance in no way lessens the attractive qualities of his book, not only for the student of history or psychology, but for the intelligent man of the world. Its startling frankness gives it a peculiar interest wanting in most other autobiographies. Many censors have elected to sit in judgment on the failings of this strangely constituted being, and some have pronounced upon him very severe sentences. Let it be said once for all that his faults and mistakes were generally due to causes over which he had but little control, such as a defective education, a too acute sensitiveness, which engendered suspicion of his fellows, irresolution, an overstrained sense of honour and independence, and an obstinate refusal to take advice from those who really wished to befriend him; nor should it be forgotten that he was afflicted during the greater part of his life with an incurable disease. Lord Byron had a soul near akin to Rousseau's, whose writings naturally made a deep impression on the poet's mind, and probably had an influence on his conduct and modes of thought: In some stanzas of 'Childe Harold' this sympathy is expressed with truth and power; especially is the weakness of the Swiss philosopher's character summed up in the following admirable lines: "Here the self-torturing sophist, wild Rousseau, The apostle of affliction, he who threw Enchantment over passion, and from woe Wrung overwhelming eloquence, first drew The breath which made him wretched; yet he knew How to make madness beautiful, and cast O'er erring deeds and thoughts a heavenly hue Of words, like sunbeams, dazzling as they passed The eyes, which o'er them shed tears feelingly and fast. "His life was one long war with self-sought foes, Or friends by him self-banished; for his mind Had grown Suspicion's sanctuary, and chose, For its own cruel sacrifice, the kind, 'Gainst whom he raged with fury strange and blind. But he was frenzied,-wherefore, who may know? Since cause might be which skill could never find; But he was frenzied by disease or woe To that worst pitch of all, which wears a reasoning show."

Mülkiyet kar??t? ya?l? anar?ist, hayat?n?n son y?llar?nda ironik bir durumda kald?. ?svi?re vatanda?l???na girmenin yollar?n? arayan Bakunin'e sunulan se?enek, orada bir ev sahibi olmas?yd? ve belki de en hazini, sahip olaca?? bu ev nedeniyle, polisin, resm? tutanaklara “Michael Bakunin, rantiye” notunu dü?mesiydi. 18 May?s 1814'te Rusya'da do?an Michael Aleksandrovich Bakunin, 1 Temmuz 1876'da ?ldü?ünde ülkesinden ?ok uzaklardayd? ve cenazesinde yaln?zca 30–40 ki?i vard?. Gen? Bakunin i?in, “A?k, insan?n yeryüzündeki en üst misyonuydu. Bir insan?n kendini a?ks?z vermesi, Kutsal Ruh’a kar?? i?lenmi? bir günaht?”.. ?Kad?nlar taraf?ndan olduk?a ?ekici bulunan Mihail'in ise kad?nlarla ili?kisi hep ruhsal bir a?k olarak kald?.??svi?re'nin muhte?em manzaras? e?li?inde George Sand romanlar? okuyan Bakunin, Frans?z dü?üncesinin Alman dü?üncesinden üstün oldu?u inanc?n? sa?lamla?t?r?yordu. ? Bakunin, Marx i?in, “O, beni duygusal idealist olarak adland?r?yordu; hakl?yd?. Ben de onu, hoyrat, kendini be?enmi? ve ac?mas?z olarak de?erlendiriyordum; ben de hakl?yd?m” diyordu.. ? Kendisine ili?kin konularda kindar olmayan Bakunin, Herzen'in kar?s?na g?sterdi?i so?uklu?u hayat?n?n sonuna kadar unutamad?.?“Art?k reaksiyonun muzaffer gü?lerine kar?? Sisifos'un ta??n? yuvarlamak i?in ne gerekli güce ne de güvene sahibim. Bu yüzden, mücadeleden ?ekiliyor ve arkada?lar?mdan tek bir iyilik bekliyorum: "Unutulmak”,?Orta ve ge? on dokuzuncu yüzy?lda, radikal sol –yani, a?g?zlü kapitalizm ele?tirmenleri ve sanayi i??ilerinin ?zgürlü?ünün savunucular?– iki temel franksiyona ayr?l?yordu: Marksistler ve anar?istler. Kabaca s?ylemek gerekirse (ki bu son derece kar???k bir hik?yedir), kazanan Marksistler oldu ve yirminci yüzy?l?n tüm ba?ar?l? sol devrimleri –Rus, ?in ve Küba, ?rne?in– Marksist ilkelere ba?l?l?klar?n? ilan ettiler. ? Marksistler ile anar?istler aras?ndaki sava? bu noktada tarihsel bir meraktan ?te devam eden bir meseledir. Pi?man olmayan ya da ele?tirilmeyen tek ger?ek Marksist sol Kim Jong Il ve taraf etraftaki birka? entelektüel ve profes?rdür. Anar?izm ise uygulanabilir bir toplumsal hareket olarak ?kinci Dünya Sava??yla yava? yava? tükenmeye yüz tutmu?ken küreselle?me kar??t? hareket ve d?nemimizin di?er radikalizmleri i?inde yeniden dirilmeye ba?lam??t?r. ? Ne var ki, d?neminde –Marx’?n di?erleriyle aras?ndaki– bu sava? bir ?lüm kal?m meselesiydi ve Marksizm muhtemel kapitalizm kar??t? olarak ve yan? s?ra anar?izm kar??t? olarak tan?mlan?yordu. Asl?nda, Marx’?n yazarl??? anar?izme y?nelik sald?r?lar? a??s?ndan handiyse gülün? bir geni?li?e ula?m??t?r. Marx’?n Alman ?deolojisi kitab?n?n büyük b?lümü –yüzlerce sayfas?– bireyci/anar?ist Max Stirner’e y?nelik bir sald?r?dan ibarettir. Felsefenin Sefaleti Proudhon’a kar?? büyük?e bir fikir sava??d?r. Marx onca zaman ve enerjisini Bakunin’e sald?rmaya harcam??t?r: ?“dangalak!”?“canavar, et ve ya? y???n?,” “sap?k” vesaire: ?bu tabirler, has?mlar? s?z konusu oldu?unda Marx’?n bildik üslubudur: yazarl??? yar? bilimsel inceleme, yar? s?zlü tacizdir. Marx’?n, gerek kendi a?z?ndan gerekse de kimi s?zcülerini kullanarak ony?llar boyunca y?neltti?i ve muhtemelen di?erleri denli e?lenceli olmayan var olan su?lamas?, Bakunin’in bir muhbir oldu?u y?nündeydi ve Marx’?n bu ba?ar?l? sald?r?lar? nihayetinde Bakunin’in Enternasyonal ???i Z?mb?rt?s?ndan tasfiyesine yol a?t?.. ?

明中期以降，传统社会抽绎近代化转型，社会经济商业化萌动，社会失范现象频发，传统农业危机与传统社会危机耦合变异，一并加重明朝统治危机，“成化症候”形成。救时成为时代主题。丘濬作为明代广东籍（今属海南省）中央高官、儒臣，向以经世救时为己任，以“三不可及”为时人称道。“养民”是丘濬经世之根本方略，“为民理财”是其经世主要途径，同时，他还从政治、经济、教育、文化等方面论述了他的其他经世救时主张。总之，丘濬站在时代潮头，重视工商业，重视海外贸易，重视民生，为商品经济与社会商品化鼓与呼。丘濬得经世思想是时代产物，具有时代性与步性。

Dialoguri cu Vasile Dem. Zamfirescu consemnate de Leonid DragomirLa Facultatea de Filosofie din Bucure?ti unde eram studen?i exista pe atunci mult? libertate ?n alegerea cursurilor pe care doream s? le urm?m. Se afi?a la ?nceputul anului universitar o list? a cursurilor obligatorii ?i op?ionale, acestea din urm? fiind majoritare. A?a am descoperit cursul de Psihanaliz? filosofic? al profesorului Vasile Dem. Zamfirescu, despre care ?tiam vag c? fusese unul dintre discipolii lui Constantin Noica. Atmosfera de libertate ?n care ne mi?cam se reg?sea ?n totalitate aici. Cursul ne interesa at?t prin con?inutul lui — care adolescent n-a fost fascinat de psihanaliz?! — c?t ?i prin rigoarea ?i claritatea expunerii. De?i nu mai predase p?n? atunci, Vasile Dem. Zamfirescu era cu adev?rat profesor. Seminariile erau ?ns? ale noastre. Aici se iscau polemici, se propuneau interpret?ri insolite, se scriau ?i se citeau eseuri inspirate de noile probleme ?i lecturi. De obicei dep??eam limitele temei propuse, astfel ?nc?t totul ar fi putut degenera ?ntr-un dialog al surzilor sau ?n divaga?ii sterile dac? n-ar fi existat polul magnetic: profesorul. Nu numai c? el aducea, cu mult tact, discu?ia pe f?ga?ul normal, la obiect, dar opiniile noastre, oric?t de ?ndr?zne?e, vizau direct sau indirect aprobarea lui. Aceasta uneori venea, alteori nu, dar ceea ce conta pentru noi era faptul de a ne ?ti asculta?i. Sim?eam c? el poate s? vad? ?n spusele noastre sau dincolo de ele personalitatea noastr? ?ntreag?. De aceea voiam s? d?m totul ?n acele seminarii care treceau at?t de repede, de?i discu?iile se prelungeau ?n pauze ?i dup? ?ncheierea lor.

Perpetual winter comes to a beautiful garden of the selfish giant who erected a wall around it to stop children playing in the garden. Unexpected consequences follow. The birds stop singing in this garden and both trees and flowers stop blossoming. One day discovers that spring has returned to the garden, as the children have found a way in through a gap in the wall. He sees the error of his ways, and resolves to destroy the wall.

Little Hans spends most of his time gardening and makes a living from sales of his beautiful flowers. Little Hans always treats his neighbours well and even allows neighbouring rich Miller to pick flowers from his garden. But the Miller rarely invites Hans into his house or responds in kind. The Miller instead develops has his own philosophy of friendship: ‘Lots of people act well but very few people talk well, which shows that talking is much the more difficult thing of the two, and much the finer thing also'.

This eBook features the unabridged text of ‘King Solomon’s Mines by H. Rider Haggard - Delphi Classics (Illustrated)’ from the bestselling edition of ‘The Complete Works of H. Rider Haggard’. Having established their name as the leading publisher of classic literature and art, Delphi Classics produce publications that are individually crafted with superior formatting, while introducing many rare texts for the first time in digital print. The Delphi Classics edition of Haggard includes original annotations and illustrations relating to the life and works of the author, as well as individual tables of contents, allowing you to navigate eBooks quickly and easily. eBook features: * The complete unabridged text of ‘King Solomon’s Mines by H. Rider Haggard - Delphi Classics (Illustrated)’ * Beautifully illustrated with images related to Haggard’s works * Individual contents table, allowing easy navigation around the eBook * Excellent formatting of the text Please visit www.delphiclassics.com to learn more about our wide range of titles

The play opens with a party on a terrace in Lady Hunstanton's estate. The upper class guests exchange social gossip and small talk. Lady Caroline Pontrefact patronizes an American visitor, Hester Worsley, and proceeds to give her own opinion on everyone in the room and her surrounding life. Lady Caroline also denounces Hester's enthusiasm for Gerald Arbuthnot until Gerald himself enters to proclaim that Lord Illingworth, a powerful, flirtatious male political figure intends to take him under his wing as secretary.

Hughie Erskine is in love and wants to marry, but the girl's father will not allow it, since Erskine has no money. Erskine's friend Alan Trevor is a painter, and he visits him at his studio one day to find him with a pitiable beggar — the model for his painting. Erskine only has one coin, on which he depends for transportation, but he decides he can walk for a couple of weeks and gives the beggar the coin.

The story follows adventures of five Americans on an uncharted island in the South Pacific. The five Americans escape from prison during the siege of Richmond, Virginia, by hijacking a balloon.

A wealthy American Jeorling is looking for a passage back to the USA after private studies of the wildlife on the Kerguelen Islands. Halbrane is one of the first ships to arrive at Kerguelen, and its captain Len Guy somewhat reluctantly agrees to have Jeorling as a passenger as far as Tristan da Cunha. Underway, they meet a stray iceberg with a dead body on it, which turns out to be a sailor from Jane. A note found with him indicates that he and several others including Jane's captain William Guy had survived the assassination attempt at Tsalal and are still alive.

南怀瑾先生的著述涉及儒、释、道等中国传统文化经典，他常以经史合参的讲述方式、生动幽默语言，结合古今中外历史人文典故，结合当下的日常生活，引领新世代的人们直入文化的核心智慧，让读者更乐于了解历史人文的博大精深。本套装收录东方出版社已出版的南怀瑾作品。

本书是知名学者金观涛在科学哲学领域，从70年代至今思考路的总结性著作。其以系统论方法贯穿多个科学领域，涉及唯物论、辩证法、逻辑悖论、认知科学等等，而对生命的的起源、生长和老化机制，化论等行论述。力图在科技迅猛发展，对人类社会和存在造成冲的当下，建构起现代社会的哲学基础。 第一篇“人的哲学”，证明科学以人为中心，观察对象的客观性存在需要条件，这并不意味着客观和理性的消失，而意味着更高层次的理性的出现。第二篇“发展的哲学”，用不确定性概念来取代矛盾阐释世界万物是发展的这一科学原理。第三篇“整体的哲学”，研究整体和部分互相依存以及它怎样演化的方法论。第四篇“意识是什么"，从哲学层面洞察生命的本质，帮助现代人从哲学层面，重新理解存在、生命、意识、自由意志等基本哲学命题。有读者评价本书堪称“一本真正意义上的‘万物简史’”。 作者吸取了系统论、控制论等20世纪新兴方法论科学的成果，并结合了社会科学研究建立了一套独特的组织系统理论，不仅完善了其科学表述，还试图去解决辩证理性中“客观性”和“发展悖论”这两方面的哲学难题。对于如何运用现代的科学方法论去分析古老的哲学命题，本书是一个重要范例。作者在历史文化和科学哲学两个方面的学术研究密不可分，作者对哲学的追求源自其对社会现实的关切，对历史文化的热忱，其科学哲学的探索，归根结底是在探索解决现代哲学困境的方法，探索中国哲学在当代世界的出路。

2022年3月20日，中共中央办公厅、国务院办公厅印发了《关于加强科技伦理治理的意见》，在此背景下，科技伦理的基础理论研究变得极为重要。美国哲学家艾伦·格沃斯的工作在科技伦理中的影响甚巨，遗憾的是，国内学界对格沃斯的道德哲学未有系统介绍，其思想散见于一些中文文献里，这与其在国际学界的影响形成鲜明反差。正因如此，研究格沃斯的道德哲学，对理解把握国外科技伦理基础理论显得十分迫切与必要。这对于融汇不同思潮，发展具有中国气派，中国风格的科技伦理思想有重 要的现实意义。鉴于此，特撰写本书。 本书共分为三个部分。第一部共有三章，分别从格沃斯道德哲学的背景(第一章)，其独特的辩证必要性方法道德推论(第二章)，其能动性与规范性来源的讨论(第三章)，介绍了格沃斯独特的伦理学思路。第二部分共有五章，首先 比较了格沃斯的道德最高原则PGC和康德绝对律令的异同(第四、五章)，继而分别介绍了PGC推论的主体间性问题(第六章)，道德原则作为一种命题的可能(第七章)，以及格沃斯如何处理“是与应当”的繁难问题(第八章)。从这几个角度重构并反思了格沃斯的道德哲学。第三部分包括四章，分别从格沃斯PGC道德最高原则的直和间应用(第九章)，格沃斯论尊严和权利论(第 十、十一章)和其可能的未来的角度(第十二章)，对格沃斯哲学的应用和前景行了反思性评价和研究。