A fi rom?n? ?E o ru?ine!“, exclama Cioran. ?n ce m?sur? filosoful de la Paris avea dreptate? Ce ?nseamn? ?a fi rom?n“ ?ntr-o fals? tranzi?ie care aparent nu se mai termin?? La aceste ?i multe alte ?ntreb?ri ?ncearc? s? r?spund? scriitorul Ionel Necula ?n opus-ul de fa??, care ?nsumeaz? analize ale r?sturn?rilor sociale evidente, ?nregistrate ?n ultimii ?aptesprezece ani. Nu ?ntotdeauna comod, spiritul coroziv al autorului ??i spune cuv?ntul, av?nd uneori accente incendiare.

Tr?s?turi fundamentale ale unei concep?ii moderne despre lume?Cum se comport? filosofia c? art? fa?? de libertatea omului, ce este aceast? libertate, ?i dac? am ajuns s? ne ?mp?rt??im din ea, sau putem ajunge la acest lucru: iat? problema fundamental? a scrierii mele. Toate celelalte expuneri ?tiin?ifice au fost f?cute numai pentru ca, ?n cele din urm?, s? arunc?m ?i mai mult? lumin? asupra unei probleme care, dup? p?rerea mea, prezint? cea mai mare importan?? pentru om. ?n aceste pagini vrem s? d?m o filosofie a libert??ii.“ – Rudolf Steiner

F?r? a propune o terminologie aristotelic? bine precizat? pe teritoriul limbii rom?ne, transpunerea de fa?? reprezint? un moment important ?n raportarea rom?neasc? la opera Stagiritului.Traducere de ?tefan Bezdechi efectuat? dup? textul grec publicat de W. Christ ?n colec?ia ?Teubner“, Lipsca, 1906. Pentru realizarea ei au fost utilizate urm?toarele surse:Die Metaphysik des Aristoteles, traducere ?n limba german? de J. R. V. Kirchmann, ap?rut? ?n dou? volume ?i prev?zut? cu note ample ?n colec?ia ?Philosophische Bibliothek“, numerele 38 ?i 39, la Berlin, ?n 1871;Aristoteles, Metaphysik, traducere ?n limba german? de Adolf Lasson, ?n care cele patrusprezece c?r?i ale Metafizicii sunt a?ezate ?ntr-o r?nduial? mai logic? dec?t a?a cum au fost transmise ?n originalul grec, traducere ap?rut? ?n 1924, la Jena;Aristote, Métaphysique, traducere ?n limba francez? de J. Tricot, cu o prefa?? de A. Diés, ap?rut? ?n colec?ia ?Bibliothèque des textes philosophiques“, J. Vrin, la Paris, ?n 1933.La marginea textului a fost trecut? pagina?ia edi?iei Bekker, dup? care se fac ?n mod obi?nuit cita?iile din opera lui Aristotel.Confruntarea traducerii a fost f?cut? de prof. Aram M. Frenkian.

Volumul cuprinde dou? din cele mai reprezentative lucr?ri ?n care filosoful german ??i expune concep?ia moral?: ?ntemeierea metafizicii moravurilor (1785) ?i Critica ra?iunii practice (1788). ?n ?ntemeierea metafizicii moravurilor Immanuel Kant expune principiile moralit??ii, iar ?n Critica ra?iunii practice ??i construie?te propriul s?u sistem etic, ceea ce face ca aceasta s? fie considerat?, dup? Critica ra?iunii pure, a doua sa oper? fundamental?.?ntre cele dou? lucr?ri este o at?t de str?ns? leg?tur?, ?nc?t cunoa?terea numai a uneia din ele ne-ar oferi o imagine incomplet? asupra concep?iei sale morale.Immanuel Kant a avansat idei etice ?i ?n alte opere ulterioare (Religia ?n limitele ra?iunii – 1793 sau Metafizica moravurilor – 1797), dar numai ?n cele reunite ?n acest volum se ocup? de problemele teoretice ale moralit??ii.Traducerea a fost f?cut? dup? edi?ia german? din 1956 (Leipzig, Hrsg. Von Raymund Schimidt).

The present publication is intended to supply a recognised deficiency in our literature—a library edition of the Essays of Montaigne. This great French writer deserves to be regarded as a classic, not only in the land of his birth, but in all countries and in all literatures. His Essays, which are at once the most celebrated and the most permanent of his productions, form a magazine out of which such minds as those of Bacon and Shakespeare did not disdain to help themselves; and, indeed, as Hallam observes, the Frenchman's literary importance largely results from the share which his mind had in influencing other minds, coeval and subsequent. But, at the same time, estimating the value and rank of the essayist, we are not to leave out of the account the drawbacks and the circumstances of the period: the imperfect state of education, the comparative scarcity of books, and the limited opportunities of intellectual intercourse. Montaigne freely borrowed of others, and he has found men willing to borrow of him as freely. We need not wonder at the reputation which he with seeming facility achieved. He was, without being aware of it, the leader of a new school in letters and morals. His book was different from all others which were at that date in the world. It diverted the ancient currents of thought into new channels. It told its readers, with unexampled frankness, what its writer's opinion was about men and things, and threw what must have been a strange kind of new light on many matters but darkly understood. Above all, the essayist uncased himself, and made his intellectual and physical organism public property. He took the world into his confidence on all subjects. His essays were a sort of literary anatomy, where we get a diagnosis of the writer's mind, made by himself at different levels and under a large variety of operating influences. Of all egotists, Montaigne, if not the greatest, was the most fascinating, because, perhaps, he was the least affected and most truthful. What he did, and what he had professed to do, was to dissect his mind, and show us, as best he could, how it was made, and what relation it bore to external objects. He investigated his mental structure as a schoolboy pulls his watch to pieces, to examine the mechanism of the works; and the result, accompanied by illustrations abounding with originality and force, he delivered to his fellow-men in a book. W. C. H. KENSINGTON, November 1877. THE LIFE OF MONTAIGNE The author of the Essays was born, as he informs us himself, between eleven and twelve o'clock in the day, the last of February 1533, at the chateau of St. Michel de Montaigne. His father, Pierre Eyquem, esquire, was successively first Jurat of the town of Bordeaux (1530), Under-Mayor 1536, Jurat for the second time in 1540, Procureur in 1546, and at length Mayor from 1553 to 1556. He was a man of austere probity, who had "a particular regard for honour and for propriety in his person and attire . . . a mighty good faith in his speech, and a conscience and a religious feeling inclining to superstition, rather than to the other extreme. Between 1556 and 1563 an important incident occurred in the life of Montaigne, in the commencement of his romantic friendship with Etienne de la Boetie, whom he had met, as he tells us, by pure chance at some festive celebration in the town. From their very first interview the two found themselves drawn irresistibly close to one another, and during six years this alliance was foremost in the heart of Montaigne, as it was afterwards in his memory, when death had severed it.

"A megsemmisülés rejtélyes sz?vege egyszerre filozófiai traktátus, misztikus beavatás és poszthumán próza. A kortárs irodalomban egyre inkább feler?s?dik ez a nem-antropocentrikus hang, mely nem emberi sorsokat akar elbeszélni, hanem a nyelv és az ember k?z?s hiányt?rténetére mutat rá. ?Mennyien kapaszkodtak a létbe, mint egy végtelen fa t?rzsébe” - írja Horváth Márk és Lovász ?dám, hiszen az emberi állapot csak a társadalmi, nyelvi és metafizikai katasztrófa terében értelmezhet?. Apokaliptikus (neo)romantika és abszurd k?ltészet. Az utolsó ember kézik?nyve a túlélés lehetetlenségér?l."Nemes Z. Márió Az Idegenre hárult a sors ajándéka, hogy els?ként az utolsó emberek k?zu?l végignézze minden ku?ls?dleges k?telék pusztulását, és bizalmát lelkébe, s?t a lelkén is túlra helyezze, minden emberit maga m?g?tt hagyva. Minden ház gerendái k?z?tt barátságok és szerelmek jól táplált holttestei indultak oszlásnak, míg csak a csont fehérlett ki a vízb?l. Mint rég elhagyott kik?t?k tornyai, olyan hívogatóak voltak ezek a csontok az új kor embere számára.

Cartea de fa??, pe care cititorul o ?ine acum ?n m?n?, reprezint? o form? – literar vorbind, foarte complex?, fiindc? ea evolueaz? pe mai multe voci narative, dintre care doar unele ?i apar?in ?n mod direct autoarei – de exorcism. Geniul inimii e r?spunsul unui poet la o experien?? personal? plenitudinar?, ?n care bucuria ?i suferin?a se ?ntrep?trund reciproc pentru a exprima, ?mpreun? ?i tensionat, starea de gra?ie. Exist? o voce a experien?ei biografice ?n aceast? carte scris? febril, o alta de martor sau de participant la istorie, tot a?a cum exist? o voce a puterii ?i una a victimei. Deasupra tuturor st?, ?ns?, nu neap?rat triumf?toare, dar lucid-cerebral?, chemarea celor dou? credin?e pentru care merit? s? tr?ie?ti ?i s?-?i rememorezi via?a atunci c?nd ai ajuns cu ea la r?sp?ntie: credin?a ?n cultura modelelor care te-au precedat ?i credin?a deloc ingenu?, ci ivit? din cunoa?tere, ?n sacralitatea profund? a celor tr?ite ?i ?n transcenden??. (?tefan Borbély) A considera un text drept ?carte a ilumin?rilor mele“ ?i a a?eza ca titlu al primei p?r?i a volumului sintagma Povestea subteranei ne plaseaz? sub semnul aproape imposibil al drumului c?tre Sine, al cuprinderii, al denud?rii ?i al efortului de a ?n?elege un obiect al c?rui adev?r se va afla ?ntotdeauna ?n proximitatea pe?terii lui Platon. E un demers perpetuat, dar niciodat? epuizat ?i aproape exclus din plasma comunic?rii, care – ?n situa?ia ?romanului“ Aurei Christi – nu are coresponden?e, nu se apropie de experien?a budhist?, nici de prerogativele ocultismului de New Age, ci ne aduce ?n vecin?tatea ?ndemnului de pe frontispiciul templului lui Apollo din Delphi, preluat apoi, ca solu?ie ?ntre a fi ?i a p?rea, de c?tre Socrate: ?Cunoa?te-te pe tine ?nsu?i!“. Po?i ?nt?lni, pe acest drum, ?i acel daimonion care a str?juit g?ndirea aceluia?i ?n?elept atenian ca alt? fa?? a ?subteranelor“ fiin?ei, acolo unde lumina se ?ngem?neaz? cu ?ntunericul, stare ?poetizat?“ de Goethe, dar pr?bu?it? ?n tragic de Dostoievski. E o cobor?re spre ?n?elegere prin cuprindere ?i, implicit, prin atingerea nelimitatului. (Mircea Braga) Cartea Aurei Christi Geniul inimii pare o st?nc? masiv?, singuratic?, ?ntr-un peisaj ?mioritic“. Geniul inimii are originalitate ?i for??. Prima parte e liric?, a doua (?ntr-un fel) – o comedie negru-satiric?, a treia – predominant epic-narativ?. Prima parte este excelent?; mi-am ?nsemnat un num?r de poezii memorabile. A doua, ?n centrul ei mai ales, are sec?iuni, pasaje extrem de interesant-pl?cute-amuzante, ?n pofida tonului, uneori, foiletonistic. A treia e impresionant? ?n ansamblu, armonios-coerent?, de o sinceritate sf??ietoare. ?n tot volumul, istoricul, religiosul, subiectivul se leag? foarte frumos ?ntre ele. Nu-mi plac laudele la adresa lui Nietzsche! De fapt, cum se leag? acest autor de Biblie, de Evanghelii?! Aura Christi poate fi m?ndr? de o realizare major?, cu totul original?. Probabil, nu l-a citit pe romanticul britanic Wordsworth; dar el e cel care a scris (sau a ?nceput s? scrie) o memorabil? autobiografie ?n versuri. Pu?ini l-au continuat. Am putea spune c? Aura se num?r? printre cei pu?ini. (Virgil Nemoianu)

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.

The Prince (Italian: Il Principe) is a political treatise by the Italian diplomat, historian and political theorist Niccolò Machiavelli. From correspondence a version appears to have been distributed in 1513, using a Latin title, De Principatibus (About Principalities). But the printed version was not published until 1532, five years after Machiavelli's death. This was done with the permission of the Medici pope Clement VII, but "long before then, in fact since the first appearance of the Prince in manuscript, controversy had swirled about his writings" Although it was written as if it were a traditional work in the Mirror of Princes style, it is generally agreed that it was especially innovative, and not only because it was written in Italian rather than Latin. The Prince is sometimes claimed to be one of the first works of modern philosophy, in which the effective truth is taken to be more important than any abstract ideal. It was also in direct conflict with the dominant Catholic and scholastic doctrines of the time concerning how to consider politics and ethics. Although it is relatively short, the treatise is the most remembered of his works and the one most responsible for bringing "Machiavellian" into wide usage as a pejorative term. It also helped make "Old Nick" an English term for the devil, and even contributed to the modern negative connotations of the words "politics" and "politician" in western countries. In terms of subject matter it overlaps with the much longer Discourses on Livy, which was written a few years later. In its use of examples who were politically active Italians who perpetrated criminal deeds for politics, another lesser-known work by Machiavelli which The Prince has been compared to is the Life of Castruccio Castracani. The descriptions within The Prince have the general theme of accepting that ends of princes, such as glory, and indeed survival, can justify the use of immoral means to achieve those ends.

《药师经》是赞叹药师佛行愿的大乘经典之一，对于渴望祛病延年的世人来说，是一部非常重要的经典，但相关的讲解却并不多见。本书是南怀瑾先生讲解《药师经》录音的重新整理。先生以太虚法师注解的《药师经》为蓝本，用现代人易于受的讲经方式，结合自他修习体验，逐句讲解此经，有例有证，浅显通透，易为普通读者理解、把握。 书中逐一分析了药师佛的十二大愿，并以实例告诉人们该如何发愿，如何持戒，何谓布施，何谓悭贪和我慢及其相应的果报，等等。在具体修持方面，先生更是殷勤付嘱，指导人们结合药师佛手印至心受持，以尽早解脱病痛的缠缚，身心自在。

1949年10月至1976年10月，是马克思主义中国化历史程中承前启后的重要时期。1956年社会主义改造基本完成，中国从新民主主义社会社会主义初级阶段，成功实现了中国历*深刻*伟大的社会变革。中国共产党沿着马克思主义基本原理与中国实际“第二次结合”这条主线，围绕“什么是社会主义，怎样建设社会主义”这一时代主题，始了全新的探索历程，其中，既有凯歌行的峥嵘岁月，也有挫折失误的曲折历程，取得了独创性理论成果和巨大成就，为当代中国一切发展步奠定了根本政治前提和制度基础，为新的历史时期创中国特色社会主义提供了宝贵经验、理论准备、物质基础。本书全面阐述了这一时期中国共产党人探索中国社会主义革命和建设道路的曲折历程与经验教训，系统展示了以*为核心的党的*代中央领导集体探索中国社会主义道路、马克思主义基本原理与中国实际“第二次结合”程中的理论成果。

本卷比较系统地分析和研究了从1976年粉碎“四人帮”、结束十年“文化大革命”，到1992年初邓小平发表南方谈话期间，以邓小平为核心的党的第二代中央领导集体，在领导当代中国的改革放和社会主义现代化建设实践中，拨乱反正，解放思想，把马克思主义基本原理与中国实际和时代特征相结合，围绕建设和发展中国特色社会主义这一主题，创中国特色社会主义道路，不断实现马克思主义中国化的历史程；论述了在不断总结实践经验的基础上形成的马克思主义中国化的理论成果——邓小平理论的主要内容和历史地位；分析了这一时期马克思主义中国化的基本经验。

《禅宗与道家》全书分为两编。上编为“禅宗与佛学”，对佛教产生的历史背景，大小乘佛教的基本教义，禅宗的传承，奠定后世禅宗思想基础的六祖惠能的事迹，禅宗的语录、公案、机锋和棒喝，参禅的方法，禅学与理学的关系，禅宗对唐诗、宋词、元曲、明清小说的影响，以及闻名遐迩的丛林制度等，作了精湛的论述。下编为“道家与道教”，对隐士和方士的由来，养神、服气、饵药、祀祷的派分，老庄之学，齐燕之风，阴阳五行，神仙丹道，道教的形成与演化，以及道家与道教对古代天文、历算、地理（堪舆）、物理、化学、医药等自然科学的贡献等，作了深有见地的剖析。

本书介绍了六十四卦的来历、过去卜卦的几种方法、《易经》与五行、干支、《河图》《洛书》的配合运用等；阐释了《系传》所揭示的人生和历史哲学；详细讲解了乾卦、坤卦、屯卦、需卦的卦名、卦辞、爻辞，以及解释它们的《彖辞》、《象辞》、《文言》，以之为例，示范六十四卦的研究方法；说明了《序卦》排列六十四卦的理由，等等。

作为中华文化伟大不朽的经典之一，《庄子》自魏晋玄学盛行以来就成为上层社会和读书人的书，其汪洋恣意的气势、博大精深的内容和奇诡瑰丽的想象，一直让读者在惊叹感佩之余，终难参透其究竟。一九八一年秋，南怀瑾先生在台北十方书院始讲解《庄子》，本书即由其讲解记录整理而成。南怀瑾先生讲《庄子》，自有一格，不斤斤于个别语译，游乎经史子集之中，不论出世世，评比精义，正说反说，更提示《庄子》出禅道的旨意。加之语言通俗明白，深浅出，是当代读者近《庄子》的好读本。

全书包括三个主要部分：部分“讲在前面”介绍了春秋战国时期的历史大势，以人物和重大事件为纲，作为切予以介绍；第二、三部分则是以《孟子》梁惠王篇为核心，详解文字，对文字所反映的政治、经济、文化等领域的问题，行贯通式专题性地分析与讲解，使得全书内容不拘泥于《孟子》原文，使读者获得大量通识性的知识，体现了南先生独特的历史观与哲学观。

《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。

《一切特立独行的人都意味着强大》是一部诺贝尔文学奖得主、法国著名作家加缪关于人生哲学的散文集。 《一切特立独行的人都意味着强大》一书涵盖了加缪整个创作过程中具有重要意义的作品，作者创作这些作品都是取材于周围的生活与人物，从细微之处着手，以日常生活为出发讲述出人生的哲理。 《一切特立独行的人都意味着强大》一书风格多变，情感丰富，有愉悦温馨，也有沉重忧郁，有优美绝伦，也有凄凉悲怆，大悲大喜在书中尽情泼洒，使读者在阅读过程中能够感受到作者真挚、热烈、浓郁的情感。 《一切特立独行的人都意味着强大》一书可以比作是一本心情日记，它详细记录了作者心中的阴晴冷暖，酸甜苦辣，书中的主旨是生活，通过对自然风光的描写，让人对身边的人和事处处充满了热爱，让人们在这个喧闹、繁杂的世界中感受到自然的美好和生活的美妙，享受着生活的乐趣，使人对未来有一个美好的向往。

《儒学小史》是北大哲学系教授干春松面向大众读者普及儒学发展历程的令人倍感亲切的一部小书。此书以历时性结构组织全书章节，全面梳理儒学从先秦时期直至现代的发展历史。作者从儒家学派的特始着手，探讨分析不同时期“儒”的定位，在下来的每一章节内均概括提炼出不同历史时期儒学发展的几个关键问题与角度展论述，如先秦儒学中“仁”和“礼”的精神、孟子与荀子的学说，汉代儒学发展的关键人物董仲舒、魏晋玄学与儒学的关系、宋明理学、清代汉学与宋学等，并以较大篇幅着重对现代新儒学之概念、儒学发展的新方向以及新儒学谱系行了阐释。全书结构简洁，脉络清晰，不仅全方位地描述了儒家思想的内涵，勾勒出一幅儒学生发、演变的历史全景，更体现了作者对儒学分期的独特思考与对儒学使命的殷切关注。

《论证是一门学问》（第5版）是一本全面、实用、精炼、有趣、直要害的论证规则手册。本书运用大量易于理解、有趣、生活化的例证，归纳了50条论证必须遵循的规则，几乎涵盖了各种类型的论证和论证过程中方方面面的问题。本书能够使辩论、谈话和文章更有说服力、有理有据，从而被对手、听众和读者所受；有助于形成批判性的思维方式和怀疑精神。 无论是行调查研究、阅读论证类文章，还是赢得听众的信任，这本小册子都将成为论证者必不可少的得力助手；是撰写论文、发表演说、展辩论时，清晰有力阐述自己观的得力助手；久而久之，还有助于养成批判性思维与创新性思维的方法。

故谓思想文化实乃一个民族步的关键所在，只要有思想文化的活跃滋长，民族精神可以起衰继绝，民族血脉可以雄劲康健。而文化的发达，首在继承。唯有继承，始有创造。而继承的关键在乎吸收精华，剔除糟粕。