《图解楞严经：绚丽的佛法百科全书（白话图解）》与《法华经》《华严经》《金刚经》等并尊为“经中之王”，有“自从一读《楞严》后，不看人间糟粕书”等赞誉。它是一部“佛法百科全书”，更是一部指导人们修证的系统修炼手册。它还是佛教正法的代表，被历代高僧大德誉为统摄佛教经论的教海指南和禅宗正眼，很久以来就有“《楞严》兴，正法兴，《楞严》灭，正法灭”的悬记。 　　由于《楞严经》文字古奥、义理深邃，许多有心要精研《楞严经》的读者都不免要兴望洋之叹。为此，我们另辟蹊径出版了这本书。 　　《图解楞严经：绚丽的佛法百科全书（白话图解）》共分为五章，分别讲述了《楞严经》的方方面面，包括本经的地位、历史、争议、经题和译者等内容，其中以圆瑛大师的《楞严经讲义》为蓝本，综合各家的的注疏和讲解，精编成一篇篇通俗易懂的短文，同时，以60个系统结构表和严谨流程图，200幅精美绘图和佛像，用全新图解手法综合创意，使古老佛经焕发新鲜活力。

Volumul red? circuitului public, pentru prima oar? ?n limba rom?n?, trei din operele g?nditorului atenian. Este vorba de Scrisori (?n num?r de treisprezece, deosebit de importante pentru cunoa?terea g?ndirii platoniciene, dar ?i pentru ?n?elegerea epocii ?i a personalit??ilor cu care a venit ?n contact filosoful), Dialoguri suspecte (Minos, Rivalii, Theages, Hipparhos, Clitofon) ?i Dialoguri apocrife (Axiohos, Despre drept, Despre virtute, Demodocus, Sisyfos, Eryxias).Traducerea apara?ine lui ?tefan Bezdechi, care a realizat ?i aparatul critic al Scrisorilor (introducere ?i note).

n eseul Despre prostie (ber die Dummheit, 1937) subiectul este tratat, ca de obicei, cu toate resursele familiare autorului: analiza filosofic se combin cu observaiile de tip psihologic i cu constatri din istorie i politologie. Dei proiectul iniiat de acest eseu nu a fost finalizat, se remarc, totui, atenta cartografiere a fenomenelor asociate prostiei, tratate n stilul ironiei constructive“, att de specific lui Musil.

Urm?nd acela?i tipar de p?n? acum (Logica elefan?ilor, Editura All, 2012), Ciprian V?lcan ?i Dana Percec au selectat c?te dou?zeci de eseuri care formuleaz?, ?ntr-o manier? doar aparent lejer?, un r?spuns la tot at?tea pretexte, culese cu ochiul colec?ionarului de caricaturi din presa rom?neasc? ?i interna?ional? sau din tomuri mai mult sau mai pu?in colbuite. Autorii inspecteaz? cu lupa ?i curiozitatea entomologului numeroase ?nt?mpl?ri, mesaje ?i personaje contemporane, ?ndemn?ndu-i pe cititori, prin stilul degajat ?i tonul convivial, s? se amuze pe seama absurdului din via?a de zi cu zi. Fie c? este vorba de politic?, sport, mod?, mass-media sau tribunale, de gastronomie sau vr?jitorie, eseurile demonteaz? adev?ruri mici, truisme, precum ?i pl?smuiri de tot felul. Fiec?rei p??anii evocate ?n pretext – unele ilare, cu miros de b?lci, altele aproape detestabile – autorii Metafizicii bicicli?tilor ?i r?spund ?n manier? diferit?, dar convergent?, contur?nd o nevoie de a r?scoli excesele lumii pentru a o ?ndemna s? se rea?eze.

Alchimia fericirii, publicat? ?n persan? (Kimiya?yi sa’adat), spre sf?r?itul vie?ii autorului, urm?re?te atenuarea tensiunilor dintre filosofii ?i misticii Islamului ?i scoate ?n eviden?? importan?a autodisciplinei ?i a ascetismului. Traducerea de fa?? are la baz? traducerea publicat? ?n 1910, ?n englez? de Claud Field (The Alchemy of Happiness) ?i este structurat? ?n opt capitole, aproximativ egale ca ?ntindere. Cartea de fa?? reune?te o serie de interpret?ri ale unor pilde cu con?inut religios evocate ?n Coran ?i ale unor idei exprimate de Mahomed, de al?i profe?i sau ?nv??ati musulmani. Chestiunile abordate de Al-Ghazali aduc ?n prim-plan ideea unei vie?i religioase exemplare. Astfel, el prezint? mai multe sfaturi pentru musulmanii pio?i. Raportul omului cu divinitatea, cu semenii s?i, cu rudele apropiate, dar ?i implica?iile religioase ale institu?iei c?s?toriei sau ale muzicii ?i dansului sunt printre cele mai importante subiecte din lucrarea lui Al-Ghazali. S? ?tii, o, preaiubite, c? omul nu a fost creat ?n glum? sau la ?nt?mplare, ci a fost f?cut ?ntr?un fel minunat ?i pentru un ?el ?nalt. Chiar dac? nu a existat dintotdeauna, el tr?ie?te ve?nic; ?i chiar dac? trupul s?u este slab ?i p?m?ntesc, spiritul ?i este m?re? ?i dumnezeiesc. ?i cu c?t este mai ales subiectul cunoa?terii noastre,cu at?t mai mare va fi ?nc?ntarea sim?it? ?n studierea acestuia; de exemplu, ne?ar face mai mult? placer s? ?tim secretele unui rege dec?t dac? am afla secretele unui ministru. V?z?nd c? Dumnezeu este cel mai ?nalt obiect posibil pentru cunoa?terea noastr?, cunoa?terea Sa trebuie s? ne d?ruiasc? mai mult? desf?tare dec?t oricare alta.

De La Boétie ofer? una dintre primele ?i cele mai clare explica?ii privind servitutea voluntar?, starea care define?te supunerea majorit??ii fa?? de minoritatea care de?ine puterea politic?. Este ?i va r?m?ne acela?i lucru, indiferent de scurgerea timpului: un eseu memorabil despre m?re?ia ?i micimile naturii umane, slujit exemplar de g?ndul ?i de pana unui geniu cu care timpul nu a avut prea mult? r?bdare.,,Dar, Dumnezeule mare, ce ?nseamn? asta? Cum s? numim aceast? nenorocire? Ce viciu ?ngrozitor e ?sta, s? vezi nenum?ra?i oameni, nu doar c? se supun, ci c? slujesc, nu c? sunt guverna?i, ci c? sunt tiraniza?i, neav?nd nici bunuri, nici p?rin?i, nici copii, nici m?car propria lor via???“ ?tienne de LA Boétie

《参同契》又名《周易参同契》，为东汉魏伯阳著。其学说汇融周易、黄老、丹火之功于一体，用《易》的阴阳变化之理，阐述炼丹、内养之道，证明人与天地、宇宙有同体、同功而异用的法则。??《我说<参同契>》是南怀瑾先生继《论语别裁》后用力*深、*有分量的作品之一，共八十余万言，分上、中、下三册。内容涉及广泛，旁征博引，举证极多，更有南师本人所经历的诸多奇特的人和事，是国人了解、解读《参同契》这部“天书”的选择。

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)

Critica ra?iunii pure, tradus? de Nicolae Bagdasar ?i Elena Moisuc ?n 1969, a ajuns la cea de-a treia edi?ie. Cu acest prilej, profesorul dr. Ilie P?rvu, de la Facultatea de Filosofie a Universit??ii din Bucure?ti a ?ngrijit noua opera?ie de editare, fiind astfel corectate unele erori de tipar ?i unele inconsecven?e terminologice. Totodat?, exist? un motiv ?n plus pentru ca studen?ii care posed? edi?ia a II-a a traducerii, ap?rut? ?n 1995, s? apeleze ?i la cea de-a treia edi?ie: ?n aceasta din urm? au fost indicate diferen?ele dintre edi?ia I german? (din 1781) ?i edi?ia a II-a (din 1787).

De numele lui Sigmund Freud (1856-1929) se leag? poate cea mai controversat? teorie din filosofia culturii ultimelor secole: psihanaliza. ?nceput? ca ?ntreprindere psihoterapeutic?, prima cur? – din punct de vedere istoric – ?n care rolul terapeutic revenea exclusiv cuv?ntului, psihanaliza a fost condus? de Freud ?n mod firesc ?i ?n direc?ia descoperirii resorturilor abisale ale culturii.Disconfort ?n cultur? (1930) este o lucrare de maturitate ?n care p?rintele psihanalizei investigheaz? mecanismele care men?in coeziunea social?, respectiv contraponderea lor, manifestat? prin senza?ia de disconfort care ?nso?e?te mai mult sau mai pu?in evident fiin?a social?.?Supraeul unui epoci culturale are o origine asem?n?toare cu a celui individual; se sprijin? pe impresia pe care au l?sat-o mari personalit??i conduc?toare, oameni de o for?? spiritual? cople?itoare sau cei la care una dintre tendin?ele umane a g?sit configura?ia cea mai puternic? ?i mai pur?, de aceea adesea ?i cea mai unilateral?.“ - Sigmund Freud

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..

南怀瑾先生常谓：立国之本是文化。中华民族历经千年万载，文化渊远流长，在新世纪到来之初，世界瞬息万变，炎黄子孙又该何去何从？ 本书为南怀瑾先生于廿一世纪初应各方邀请之讲课记录，内容涉及广泛，但终不离文化之根本；除凸显众所关心之话题，更望能唤起读者对文化教育之重视。

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.

Iako je napisao veoma zna?ajne radove iz drugih podru?ja filozofije?(npr. Sistem logike, gde izla?e na?ela induktivnog zaklju?ivanja, ili Utilitarizam, gde izla?e shvatanje da svako treba da dela tako da proizvede najve?u sre?u za najve?i broj ljudi), Mil je najtrajniji utjecaj ostavio svojim radovima iz politi?ke filozofije i etike. Njegovo delo O slobodi smatra se jednim od temeljnih tekstova savremenog liberalizma. U njemu Mil zagovara na?elo da je ljudsku slobodu dozvoljeno ograni?avati samo ukoliko ?teti drugima. Na?elo ?tete, kako se to na?elo ?esto naziva, u svojoj primeni na ure?enje dru?tvenih odnosa isklju?uje sve despotske i autoritarne oblike vlasti koji gu?e slobodu pojedinaca i njihovu individualnost. Od posebne va?nosti za sre?u pojedinca i dru?tva u celini jeste sloboda govora, koja ni?im ne sme biti ograni?ena. Na Milovoj raspravi O slobodi njen prevodilac, kralj Petar I Kara?or?evi?, tvorac dr?ave Srba, Hrvata i Slovenaca, zasnovao je svoj politi?ki program.

本书集中了维特根斯坦从1930年重回剑桥从事哲学工作到1946年这段时间的主要思想精华，包含了他所处理的大部分哲学话题。 《哲学研究》主要是从语言角度手处理哲学问题的，这些杂驳的哲学问题包括：词语和命题的意义是什么？什么是理解和意谓？逻辑和语言的关系是什么？数学到底有没有基础？人的意识状态该如何得到表达？是否存在一种私人语言？意向性的本质是什么？…… 维特根斯坦以一种崭新的方式为这些古老的哲学问题给出了自己的解答，其紧张的思想分析和逼问创了一种名为“日常语言分析”的哲学派别。

作者张汝伦先生在广泛阅读西方大家、名家解读《存在与时间》的诸多文本和专著基础上，用中国古人注疏经典的办法，逐节逐段解读，力图将这样一部晦涩、复杂的作品的文本意义和背后复杂的深意都揭示出来。

　　《黑格尔黑格尔学述》收贺麟于1930年代编译的近代西方新黑格尔主义者的经典黑格尔研究——尔德的《黑格尔》与鲁一士的《黑格尔学述》，二书均能将黑格尔学说体会融化并以清晰流利的文字叙述出来，可谓姊妹关系，互相发明，互相弥补，而又各有所长。尔德注重叙述黑格尔的生活、性格、时代风气、文化背景，特别是政治和宗教背景，以及黑格尔的逻辑学说；鲁一士则着重阐述黑格尔之精神现象学。本书是将黑格尔及其学说译介至中国的人——贺麟对“黑格尔学”发生兴趣之始，贺麟以朱熹太极观会通黑格尔的“*理念”，对于中西比较哲学研究居功甚伟。作为贺麟重要译著收“全集”的《黑格尔》及《黑格尔学述》均为建国后首度整理出版，对于了解哲学家和翻译家贺麟意义非凡。

　　《黑格尔早期神学著作》（“贺麟全集”第八卷）是著名哲学家、翻译家贺麟的重要译著之一，以八十岁高龄自诺尔编黑格尔著《早期神学著作》的德文原版翻译而成，并参考诺克斯与克朗纳的英译本。本书也是身为译介黑格尔至中国人的贺麟先生，生前后一部黑格尔相关译著。其中收黑格尔著《民众宗教和基督教》《耶稣传》《基督教的权威性》《基督教的精神及其命运》及《1800年体系残篇》等五篇论文，是了解和研究黑格尔早期神学思想的手资料。

Bogged down by an endless onslaught of stumbling blocks and disasters that keep pushing you farther away from fulfilling your purpose and achieving your goals? ? This book could radically change all that. ? This simple, clear, and highly practical step-by-step guide will show you: ? How to manage all the problems and disasters that come your way while still making progress on all your goals—short-term and long-term—without sacrificing the important things in life. How to turn obstacles into an advantage that will propel you along the path to fulfilling your goals and achieving your purpose. How to shift your thinking so that all you see are opportunities that will open doors to great possibilities you may have never imagined before.

　　《精神现象学》为德国古典哲学大师黑格尔阐述其哲学观和方法论原则的部纲领性巨著。黑格尔自认此书为其哲学体系的导言。马克思誉《精神现象学》为“黑格尔哲学的真正起源和秘密”和“黑格尔哲学的圣经”。黑格尔通过此书提出，精神现象学是关于意识到达“*知识”或“科学”（即哲学）的道路的科学，它为个体提供了一把攀登*知识的“梯子”。中译本由贺麟、王玖兴合译，分上、下卷先后于1962年和1979年由商务印书馆出版。上卷1979年再版时曾修订译文，以与下卷译名统一，本次整理出版“贺麟全集”版，对勘再版所作修改，择其重要者，以编注形式留存上卷初版原貌。