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.

Ce este dragostea? Cum poate fi explicat ceva at?t de intim, de misterios, de minunat? Autorul nu ??i propune s? ne dezv?luie vreun mare adev?r filosofic, nici s? ne ofere sfaturi practice. Nu ne ?nva?? cum s? avem orgasm sau cum s? sc?p?m de gelozie. Nu ne spune c? femeile g?ndesc cu o alt? parte a creierului dec?t b?rba?ii, nici nu ne arat? cum s? ne salv?m rela?ia. ?n schimb, ne ajut? s? ?n?elegem comportamentul sexual ?i social, dar ?i mecanismele din spatele unor reac?ii pe care le consider?m normale ?i fire?ti.?n c?utarea r?spunsului la ?ntrebarea Ce este dragostea?, Richard David Precht exploreaz? discipline dintre cele mai diverse: biologia, psihologia, sociologia, filosofia, chiar ?i chimia. De la fiecare vom afla c?te ceva despre dragoste: c?t de egoiste sunt genele noastre ?i c?t de mult ne influen?eaz?; ce este tipic comportamentului sexual feminin ?i celui masculin; c?t de mare este aportul culturii la capacitatea noastr? de a ne ?n?elege pe noi ?n?ine ?i de a ?n?elege lumea, ca femeie sau ca b?rbat; ce se ?nt?mpl?, de fapt, ?n creierul nostru c?nd iubim; care este diferen?a dintre dragoste ?i sex; de ce a devenit at?t de important? pentru noi dragostea romantic?.?n final, afl?m c? dragostea nu are explica?ie. Ea nu poate fi dec?t tr?it?!

n concepia religioas a lui Gogol, diavolul este esena mistic i fiina real n care sa concentrat negarea lui Dumnezeu, rul etern. Gogol, ca artist, la lumina rsului, studiaz natura acestei esene mistice; ca om, cu arma rsului, lupt mpotriva acestei fiine reale: rsul lui Gogol este lupta omului cu diavolul. Dumnezeu este infinitul, sfritul i nceputul existenei; diavolul este negarea lui Dumnezeu i, prin urmare, negarea oricrui nceput i a oricrui sfrit; diavolul este nceputul i neterminatul care se d drept nenceput i infinit; diavolul este mijlocul numenal al existenei, negarea tuturor profunzimilor i culmilor, este platitudinea etern, venica trivialitate. Unicul obiect al creaiei gogoliene este diavolul chiar n acest sens, adic drept manifestare a nemuritoarei trivialiti omeneti”, observat dincolo de toate condiiile de timp i de spaiu – de istorie, popor, stat, societate –, manifestarea rului indiscutabil, etern i universal; – trivialitatea sub speciae aeterni, sub nfiarea eternitii”. (Dmitri Merejkovski)

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.

Bu alma ilk olarak ekim 2007`de bir internet sitesinde (exlibrary.com) e-kitap formunda yaymland; daha sonra birinci kitabmn ikinci blümünde yer ald. Bu almay tekrar gzden geirip küük baz düzeltmeler yaptm. Bu kitapn ilham kayna Thomas Nagel’in “Her ey Ne Anlama Geliyor” balkl eseridir. 70 sayfalk bu küük ama youn kitab okuduumda hayran olmutum. Nagel almasnn giri blümünde unlar yazm: “Günümüzün ve gemiin büyük filozoflarndan seilmi metinler ieren birok harika giri el kitab vardr. Elinizdeki bu küük kitap onlarn yerine geecek türden bir kitap deildir. Onun, yalnzca, konuya olabildii kadar ak ve dorudan bir ilk deerlendirme sunmasn umuyorum.” Ben de aynsn umarak bu almaya ykündüm ve ortaya bu be deneme kt. Daha nce yaymlanm bu denemelerin yeniden yaymlanmasnn anlam hakl olarak sorulabilir. Ben de derim ki belki yeni baz okurlarn ilgisini ekebilir belki de yeniden okunabilir. Bu sefer de neden yeniden okunsun ki diyenler kabilir; ben de Borges’in bir szünü aktarmakla yetinirim: “Okumak nemli deildir, nemli olan yeniden okumaktr.” Yazar Hakknda Prof. Dr., 1955 doumlu. 1976 da Ankara niversitesi Fen Fakültesi kimya mühendislii blümünden mezun oldu. Eskiehir Anadolu ve Eskiehir Osmangazi niversitesinde retim üyesi olarak alt. 2002 de emekli oldu. Akademik yaynlar haricinde felsefe konusunda sobil yaynclk tarafndan yaymlanm ü kitab vardr: 1.“Düünmek zerine Düünmek” (2009), 2. “Zorunluluk ve Sorumluluk” (2012), 3.“Nietzsche ve Schopenhauer ile küük bir sylei” (2018).

《印度近代瑜伽之光——辨喜的生平、思想与影响》是国内少数研究辨喜生平、思想与影响的专著。作者从三个维度即宇宙、神和人，介绍辨喜的哲学思想及其立论的根本依据，以及所做的瑜伽实践。是一本了解近代印度哲学思想与瑜伽文化的读物。

怎么做才对？什么样的生活才算好？这些我们日日面对的问题，追问下去，就会触达道德的本质。 因此，道德哲学不仅仅是一项学术事业，而是对于什么样的人生才值得过的省察。追寻良好生活，意味着敢于运用自己的理智，去思索至关重要的问题，而不是想都不想就受别人给出的答案。 为了这样的道德启蒙，牛津大学哲学家乔纳森?沃尔夫结合几十年的哲学思考与道德实践，为每个愿意探索人生幸福根基的人，写下了这部明晰晓畅的通识著作。他从头梳理2500年的道德探究，使功利主义、道义论、德性伦理三大流派在交锋中相互阐明，让众多大思想家的洞见成为我们时代的道德资源。从古典时代到21世纪，道德哲学追问至为根本的问题，也不断回应每个时代中至为切近的问题。理性的思考加上共情的理解，在质疑、挑战中完善思考与实践，这是形塑道德人生观的途径，也是道德步的动力。

科学简明的体例、充满智慧的又字、注得传统又化与现代审美的设计理念，多种视觉要素有机结合，打造出个多元的阅读空间，全面提升《老子道德经（32开单黑典藏精装）》的欣赏价值和艺术价值。 　　生字，注音生词，注释对照原文、严谨白话，免去查找工具书的烦恼，将阅读变成睫读，让读者充分享受阅读的乐趣。 　　经典不会因时间流逝褪色，相反，还会被新的时候赋予新的光彩。对生活压力大、节奏快的现代人来说，国学经典就如一剂养心良药，会让人暂放追逐名利的脚步，审视内心，到底何为自己真正需要，避免在行进的路上迷失自我。

三个逻辑学家走酒吧，酒保问“每个人都来杯啤酒吗？”*、第二个逻辑学家都说：“我不知道。”第三个逻辑学家说：“好的！”这时酒保应该端上几杯？逻辑学家的世界就是如此“令人头秃”。 翻本书，经典谜题、逻辑谜题、数学谜题、几何题、脑洞题，100个谜题向你扑面而来。你需要创造力、想象力、横向思维、立体空间感、非凡的脑洞，还有对世界的观察与思考。

德勒兹，作为一个人和一名哲学家，独特且多面。他的生活和哲学离不他与彼时*影响力的几位思想家的友谊、合作与冲突，更不用说他与作家、艺术家和电影创作者的关联。芙丽达·贝克曼跟随德勒兹，从他青葱学生时代受邀去过的沙龙出发，走过他广受欢迎的青年教师时期，*后梳理了其哲学作品的演变。贝克曼考察了德勒兹的哲学发展如何与历史、政治、哲学实践发生共振，如第二次世界大战、二十世纪六十年代的学生运动、巴以冲突等。德勒兹以令人耳目一新且必不可少的方式与哲学中某些*根本的问题角力。本书强调了德勒兹的遗产如何影响了当代哲学的众多分支，为这位当代哲学家描绘了一幅形象丰满的画像。

《菜根谭》文字简练，对仗工整，博大精深，耐人寻味，通俗易懂，雅俗共赏；寥寥几句道出人生玄机，只言片语指明生存之道。它告诫读书人“道乃公正无私，学当随事警惕”；它提醒为官者“为官公廉。居家恕俭”。人生在世，“心善而子孙盛，根固而枝叶荣”，“清浊并包，善恶兼容”，“超然天地之外，不名利之中”，因为“人生一傀儡”，只有如此，才能“自控便超然”。

读它百遍其义自见  心领神会躬身以行《三字经》历来备受推崇，历代百家称之为“袖里通鉴纲目”、“千古一奇书”、“若能句句知诠解，子史经书一贯通”。自宋代以后，《三字经》流传广泛，家喻户晓。既是一本脍炙人口的儿童识字课本，同时也是一部专门论述启蒙教育的传世之作。 本书对原文行了白话翻译，并行了评析，以方便读者阅读理解。

《古文观止》是清代文人吴楚材、吴调侯编选的一个古文选本，上起先秦，下迄明代，共十二卷，选文二百二十二篇。本书所选以古代散文为主，间收少量骈文、韵文，绝大多数称得上历代古文的精华，而且篇幅长短适宜，又有注释评析，便于初学者熟读记诵，反复揣摩，从中领悟文章立意、布局、措辞、造势等，找到学习写作的门径。正是由于具备以上优，本书自康熙三十四年(1695)刊行以来，广为流传，深受学者喜爱，影响至今不衰。

《东周列国志》中曾这样评价鬼谷子：“其人通天彻地，有几家学问：一曰数学，日星象纬，在其掌中，占往察来，言无不验；二曰兵学，六韬三略，变化无穷，布阵行兵，鬼神莫测；三曰游学，广记多闻，明理审势，出词吐辩，万口莫当；四曰出世学，修真养性，服食引导，祛病延年，冲突可俟。”

《吕氏春秋》集合诸子百家杂而不杂之言，包罗天地古今万物众生之理！全书的内容以儒家、道家的理论为基础，集合了各家之学说融于一炉，是中国汉代大统一时代前政治、军事、哲学、谋略思想的出色总结。

时下，世界上掀起了一股学习老子的热潮，老子的《道德经》也因此风靡全球。据调查：在德国，几乎每个家庭都备有一本德文版《道德经》；在日本，《道德经》成为企业管理者的案头藏书，用以指导自己企业的经营和管理；在美国，一家出版公司竟花13万美元的天价得仅有5000字的《道德经》的英文版权；更值得一提的是，美国学者蒲克明声称：“《道德经》肯定会成为未来社会家喻户晓的一部书。”由此可见《道德经》已跨出国门走向了世界。

《孝经》一书， 共计十八章， 将社会上各种阶层的人士——上自国家元首，下至平民百姓，分为五个层级，而就各人的地位与职业，标示出其实践孝亲的法则与途径。《孝经》作为儒家经典之一， 不仅有它的文学和文化价值，而且具备了宣扬孝道、净化心灵的精神和社会价值。今人看《孝经》一书，要与时俱，辩证看待文中的内容。此外，本书还收录了《二十四孝》故事，辑录古代所传二十四个孝子的故事。

《战国策》为国别体史书。《战国策》主要记述了战国时的纵横家的政治主张和外交策略，展示了战国时代的历史特和诸国间政治博弈的风貌，是研究战国历史的重要典籍。《战国策》是汇编而成的历史著作，作者不明。西汉末年，刘向按照国别行了编订。

《史记·世家》主要记述的是子孙世袭的王侯封国史迹和特别重要的人物事迹。虽然孔子和陈涉并非诸侯或贵族，但在世家中也对他们行详细地描绘，只因他们在历史上的作用和影响非同寻常。各诸侯王的成败得失，更加真实地还原了历史的面貌，更深层地了解和认识中国古代社会政治、文化的特质及渊源。

《曾国藩家书》内容广博，既有治军为政之道，又有人生处世之谈，是研究其人及这一时期历史的重要资料。曾氏家书行文从容镇定，形式自由，在平淡的家常事中蕴含真知良言。曾国藩推崇儒家学说，讲求经世致用的实用主义，可谓道德文章冠冕一代。

本书系介绍俄罗斯思想史重要流派之一 ——“宗教哲学复兴”流派的科普读物，选取了十三位主要活动于俄罗斯文化史“白银时代”的代表性思想家（陀思妥耶夫斯基、索洛维约夫、费奥多罗夫、罗扎诺夫、别尔嘉耶夫、布尔加科夫、弗兰克、洛斯基、维舍斯拉夫采夫、伊利因、弗洛连斯基、卡尔萨文、洛谢夫），以传记加评述的方法，扼要介绍了他们的生平、主要作品、思想特色及其对俄罗斯思想形成所做出的主要贡献，旨在向读者展示有别于西方的俄罗斯哲学发展的历史渊源与传承，引导读者去探究别具一格的俄罗斯思想对俄罗斯及世界文化发展程所具有的独特意义。 本书是对俄罗斯历史文化感兴趣者和大专院校师生了解俄罗斯精神文化的有益读物。