Lucrarea adun? eseuri filozofice ?i evoc? figuri de marc? ale culturii rom?ne.

Antropologie ?i antroposofie ? Max Dessoir despre antroposofie ? Franz BrentanoAlc?tuind cuprinsul acestei lucr?ri, Rudolf Steiner reveleaz? ?c?teva din firele ?tiin?ifice care trebuie trasate pornind de la antropozofie la filozofie, la psihologie ?i la fiziologie“. Cunoa?terea omului va trebui atunci s? fie extins? ?in?nd cont de enigmaticele aspecte ale vie?ii sale interioare, privite din perspective multiple. ?n aceast? carte, Rudolf Steiner prezint? ?n scris aspectele semnificative ale configur?rii ?ntreite a fiin?ei omene?ti: corpul fizic, organismul sufletesc ?i configura?ia spiritual?.

Elveink nem tudnak olyan szilárdak lenni, mint naiv pillanatainkban gondolnánk, mert világunkat az érzelmek, az értelem és a hit folyton változó egyensúlya tartja ?ssze. Az ember hajlamos nagy titkokat sejteni ott, ahol egyszer?en csak nagyobb er?k m?k?dnek, mint amiket uralni tud. Azonnal a nagy titkot keresi, amikor kiemelked? tehetségekkel találkozik, amikor a hit alapvet? kérdéseit firtatja, amikor a saját érzelmeit vizsgálja, és akkor is, amikor a tudomány eszk?zeivel igyekszik mélyebben megérteni a világot. Pedig: ?A nagy titok az, hogy nincs titok”. ?j k?nyvében Mér? László az elvek, az érzelmek, a hit és a tudomány erejét valamint korlátait járja k?rül. A csattanós, “?tperces” esszék felvillantják a témák kül?nféle arcait a mindennapi életben, a hosszabbak pedig bemutatják, mit tett mindehhez a modern pszichológia.

Such is the system which underlies the Meditations of Marcus Aurelius. Some knowledge of it is necessary to the right understanding of the book, but for us the chief interest lies elsewhere. We do not come to Marcus Aurelius for a treatise on Stoicism. He is no head of a school to lay down a body of doctrine for students; he does not even contemplate that others should read what he writes. His philosophy is not an eager intellectual inquiry, but more what we should call religious feeling. The uncompromising stiffness of Zeno or Chrysippus is softened and transformed by passing through a nature reverent and tolerant, gentle and free from guile; the grim resignation which made life possible to the Stoic sage becomes in him almost a mood of aspiration. His book records the innermost thoughts of his heart, set down to ease it, with such moral maxims and reflections as may help him to bear the burden of duty and the countless annoyances of a busy life. It is instructive to compare the Meditations with another famous book, the Imitation of Christ. There is the same ideal of self-control in both. It should be a man's task, says the Imitation, 'to overcome himself, and every day to be stronger than himself.' 'In withstanding of the passions standeth very peace of heart.' 'Let us set the axe to the root, that we being purged of our passions may have a peaceable mind.' To this end there must be continual self-examination. 'If thou may not continually gather thyself together, namely sometimes do it, at least once a day, the morning or the evening. In the morning purpose, in the evening discuss the manner, what thou hast been this day, in word, work, and thought.' But while the Roman's temper is a modest self-reliance, the Christian aims at a more passive mood, humbleness and meekness, and reliance on the presence and personal friendship of God. The Roman scrutinises his faults with severity, but without the self-contempt which makes the Christian 'vile in his own sight.' The Christian, like the Roman, bids 'study to withdraw thine heart from the love of things visible'; but it is not the busy life of duty he has in mind so much as the contempt of all worldly things, and the 'cutting away of all lower delectations.' Both rate men's praise or blame at their real worthlessness; 'Let not thy peace,' says the Christian, 'be in the mouths of men.' But it is to God's censure the Christian appeals, the Roman to his own soul. The petty annoyances of injustice or unkindness are looked on by each with the same magnanimity. 'Why doth a little thing said or done against thee make thee sorry? It is no new thing; it is not the first, nor shall it be the last, if thou live long. At best suffer patiently, if thou canst not suffer joyously.' The Christian should sorrow more for other men's malice than for our own wrongs; but the Roman is inclined to wash his hands of the offender. 'Study to be patient in suffering and bearing other men's defaults and all manner infirmities,' says the Christian; but the Roman would never have thought to add, 'If all men were perfect, what had we then to suffer of other men for God?' The virtue of suffering in itself is an idea which does not meet us in the Meditations. Both alike realise that man is one of a great community. 'No man is sufficient to himself,' says the Christian; 'we must bear together, help together, comfort together.' But while he sees a chief importance in zeal, in exalted emotion that is, and avoidance of lukewarmness, the Roman thought mainly of the duty to be done as well as might be, and less of the feeling which should go with the doing of it. To the saint as to the emperor, the world is a poor thing at best. 'Verily it is a misery to live upon the earth,' says the Christian; few and evil are the days of man's life, which passeth away suddenly as a shadow. ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?*** ? "MARCUS AURELIUS ANTONINUS" was born on April 26, A.D. 121. His real name was M. Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome. Thus the most religious of emperors came of the blood of the most pious of early kings. His father, Annius Verus, had held high office in Rome, and his grandfather, of the same name, had been thrice Consul. Both his parents died young, but Marcus held them in loving remembrance. On his father's death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two. On the very first page of his book Marcus gratefully declares how of his grandfather he had learned to be gentle and meek, and to refrain from all anger and passion. The Emperor Hadrian divined the fine character of the lad, whom he used to call not Verus but Verissimus, more Truthful than his own name. He advanced Marcus to equestrian rank when six years of age, and at the age of eight made him a member of the ancient Salian priesthood. The boy's aunt, A

The science which has to do with nature clearly concerns itself for the most part with bodies and magnitudes and their properties and movements, but also with the principles of this sort of substance, as many as they may be. For of things constituted by nature some are bodies and magnitudes, some possess body and magnitude, and some are principles of things which possess these. Now a continuum is that which is divisible into parts always capable of subdivision, and a body is that which is every way divisible.

Emile is a treatise on the nature of education and on the nature of man written by Jean-Jacques Rousseau, who considered it to be the best and most important of all his writings. During the French Revolution, Emile served as the inspiration for what became a new national system of education.

I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practice resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion.

The Doctrine of the Mean is a text rich with symbolism and guidance to perfecting oneself. The person who follows the mean is on a path of duty and must never leave it. A superior person is cautious, a gentle teacher and shows no contempt for his or her inferiors.

On the defeat of Pharnaces and reduction of Africa, those who escaped from those battles fled to young Cn. Pompey, who had taken possession of Further Spain, while Caesar was detained in Italy in exhibiting games. Pompey began to throw himself on the protection of every state, in order the more readily to establish the means of defense against him. Accordingly, with a considerable force which had been collected, partly by entreaty, partly by force, he began to lay waste the province. Under these circumstances some states voluntarily sent him supplies, others shut the gates of their towns against him. If any of these chanced to fall into his hands by assault, although some citizen in it had deserved well of Cn. Pompey (his father), yet some cause was alleged against him on account of the greatness of his wealth, so that, he being dispatched, his fortune might become the reward of the soldiers.

While these things were going forward in Spain, Caius Trebonius, Caesar's lieutenant, who had been left to conduct the assault of Massilia, began to raise a mound, vineae, and turrets against the town, on two sides; one of which was next the harbor and docks, the other on that part where there is a passage from Gaul and Spain to that sea which forces itself up the mouth of the Rhone. For Massilia is washed almost on three sides by the sea, the remaining fourth part is the only side which has access by land.

Volumul cuprinde dou? traduceri clasicizate, semnate de Victor Scorade?, Dincolo de bine ?i de r?u, ?i de Janina Iano?i ?i Horia Stanca, Genealogia moralei. Un mare vinovat f?r? vin?, sihastrul de la Sils-Maria a dinamitat g?ndirea secolului al XIX-lea, figur?nd – al?turi de Dostoievski – printre uria?ii profe?i ai omenirii, care au proorocit nenorocirile ce-au urmat, crimele ?n numele unei idei, rasismul, precum ?i devastatorul totalitarism ro?u. Dincolo de bine ?i de r?u e una dintre capodoperele g?nditorului german.

Adam Smith (1723-1790) este p?rintele g?ndirii economice moderne. ?n volumul de fa?? au fost culese c?teva dintre cele mai importante capitole din lucrarea care a marcat ?nceputurile disciplinare ale unui domeniu pentru care ast?zi se acord? Premiul Nobel, dar ?i paragraful care ofer? cititorului o explica?ie sintetic? a conceptului pentru care autorul va r?m?ne ?n istorie: m?na invizibil?. Chiar daca unele concepte-cheie ale teoriei g?nditorului sco?ian par dep??ite, ?n esen?a observa?iile ?i explica?iile sale privitoare la natura economic? a socialului r?m?n c?t se poate de subtile ?i conving?toare.

Plato Complete Works – World’s Best Collection This is the world’s best Plato collection, including the most complete set of Plato’s works available plus many free bonus materials. Plato Plato was a philosopher in Ancient Greece, a student of Socrates, writer of philosophical dialogues, and founder of the Academy in Athens, the first institution of higher learning in the Western world. Plato, with his teacher Socrates, and student, Aristotle, Plato helped to lay the foundations of Western philosophy and science The ‘Must-Have’ Complete Collection In this irresistible collection you get all of Plato’s work, including all his dialogues and other writings, with several comprehensive set of notes, interpretations and annotations of Plato’s writings . Plus Bonus Material. Works Included: Each Dialogue contains both the dialogue and an in depth introduction and analysis, including all Plato's works, such as: Republic Symposium Timaeus Meno Phaedo Gorgias Sophist Statesman Philebus Laws Your Free Special Bonuses Introduction To The Philosophy And Writings Of Plato -?Explanations Of Certain Platonic Terms Plato And Platonism – A biography of Plato’s life, and a commentary on Plato’s works. Essentials of Plato's Philosophy - Written specially for this collection. Get This Collection Right Now This is the best Plato collection you can get, so get it now and start enjoying and being inspired by his world like never before.

Volumul de fa?? cuprinde trei eseuri ale autorului francez despre ,,r?sul provocat ?n mod special de c?tre comic“. Acestea au la baz? ideile urm?toare: comicul este uman, r?sul are nevoie de o deta?are emo?ional? fa?? de obiectul/subiectul vizat, r?sul are o func?ie social?. Autorul exploreaz? diferite ipostaze ale comicului ?n art? sau ?n via?a de zi cu zi ?n func?ie de cauza care a produs efectul respectiv. Un om care se ?mpiedic? ?i cade poate st?rni r?sul trec?torilor. ?n aceast? situa?ie comicul survine ca urmare a rigidit??ii mecanice a personajului care a c?zut pentru nu a putut evita un obstacol. ?i o diformitate poate st?rni r?sul, ?nsa una care poate fi imitat? de o persoan? care nu are acea diformitate. Exist? ?i un comic al mi?c?rilor, de exemplu, gesturile unui orator. ?n cel de-al doilea capitol, autorul analizeaz? alt? dou? categorii: comicul de situa?ie ?i pe cel de limbaj. ?n fine, al treilea capitol este consacrat comicului de caracter. Anexa de la sf?r?itul lucr?rii curprinde o scurt? discu?ie despre defini?iile comicului, dar ?i despre metoda utilizat? de autor ?n cele trei capitole. Comicul ?ine de aceast? dimensiune a persoanei prin care se seam?n? cu un lucru, acest aspect al evenimentelor umane care imit? prin rigiditatea sa de un fel cu totul spe-cial, mecanismul pur ?i simplu, automatismul, de fapt mi?carea f?r? via??. El exprim?, a?adar, o imperfec?iune individual? sau colectiv? care necesit? o corec?ie imediat?. R?sul este ?ns??i aceast? corec?ie. R?sul este un anumit tip de gest social care subliniaz? ?i reprim? o distragere special? a oamenilor ?i evenimentelor.

Publicat? ini?ial, ?n trei articole, ?n 1861, o lucrare fundamental?, cu o influen?? de necontestat ?n domeniul ?tiin?elor sociale, Utilitarismul lui J.S.Mill cuprinde o serie de discu?ii despre principiile care stau la baza doctrinei filosofice a utilitarismului. Structura lucr?rii, cu cinci capitole clare ?i concise (Considera?ii generale, Ce este utilitarismul, Despre sanc?iunea fundamental? a principiului utilit??ii, De ce fel de demonstra?ie este susceptibil principiul utilit??ii, Despre leg?tura dintre dreptate ?i utilitate), este elegant? ?i faciliteaz? ?n?elegerea ideilor aprofundate de g?nditorul englez. ?ntr-un sens, Utilitarismul reprezint? o rafinare a ideilor lui Jeremy Bentham despre ceea ce ar trebui s? constituie m?sura binelui ?i a r?ului: exigen?a de a ob?ine cea mai mare fericire pentru un num?r c?t mai mare de oameni. ?ntr-un alt sens, mai larg ?i mai important, cartea de fa?? formuleaz? ?i analizeaz? ?n profunzime toate implica?iile, pentru moral?, ale principiului utilit??ii. John Stuart Mill aduce etica ?n vecin?tatea economiei (maximizarea fericirii, ierarhizarea pl?cerilor ?n func?ie de profit, decizia bazat? pe calcularea utilit??ii alternativelor etc.) ?i ?ncearc? s? rezolve toate dificult??ile rezultate din acest mod de a trata problema drept??ii. Mill ofer? r?spunsuri la c?teva ?ntreb?ri esen?iale precum: ,,?n ce const? fericirea?“, ,,Ce urm?rim, de fapt, atunci c?nd alegem o anumit? conduit??“, ,,Ce pl?ceri sunt preferabile?“, ,,Cum trebuie s? arate legile (?i sanc?iunile inerente) dac? morala se ?ntemeieaz? pe utilitate?“, ,,De ce este preferabil principiul utilit??ii, at?t din perspectiva binelui personal, c?t ?i din aceea a binelui public?“

Jonathan Swift (1667-1745) este cunoscut publicului larg ca autor al C?l?toriilor lui Gulliver. A fost considerat de mul?i un mizantrop des?v?r?it, de?i a f?cut parte din clerul Bisericii Anglicane. Va r?m?ne ?ns? ?n istorie ca primul pamfletar de limba englez?. Povestea unui poloboc este cea mai consistent? lucrare de acest gen, de care ?nsu?i autorul s-a declarat ?ntotdeauna foarte satisf?cut. ?n aceast? ?poveste“ satiristul irlandez ne propune o ingenioas? alegorie, ?n egal? m?sur? un atac la adresa bisericilor occidentale care au pervertit p?n? la desfigurare credin?a mo?tenit? de la biserica primar? ?i la adresa modelor care au infestat at?t operele spiritului, c?t ?i discursul teologic.Pus? la index la vremea apari?iei ei de regina Ana a Angliei din cauza nest?p?nitelor ?arje la adresa papismului ?i a puritanismului britanic, considerat? un text ?reac?ionar“ ?n Rom?nia epocii lui Ceau?escu, aceast? carte nu este, cu siguran??, o lectur? confortabil?, dar r?m?ne una dintre cele mai spumoase ?i mai fine satire scrise vreodat?.

Egy kétségtelenül szellemes megjegyzés szerint a cím csak akkor fedheti le pontosan a k?nyv tartalmát, ha bet?r?l bet?re megegyezik vele. Valami hasonló mondható a fülsz?vegekr?l is (biztos Boegesnek is tetszene ez a gondolat), és ennek megfelel?en meg sem kísérlem néhány mondatban ?sszefoglalni, hogy mir?l lesz szó. Ehelyett inkább el?sz?r is azt emelem ki, hogy a címnek megfelel?en mir?l nem: például nem magáról Borgesr?l, a 20. század egyik legjelent?sebb argentin írójáról. Hanem inkább arról, hogy a novelláival kapcsolatban milyen, az irodalomtól olyakor látszólag meglehet?sen távol álló kérdések merülhetnek fel kezdve azon, hogy az általa leírt bábeli k?nyvtár valóban olyan teljes és mindenre kiterjed?-e, miként azt Borges sugallja; folytatva azon, hogy van-e egyáltalán értelme felvetni, hogy milyen lenne, ha valaki t?kéletes emlékezettel rendelkezne (nincs). Meg, hogy elképzelhet?-e, nem pedig, hogy létezik vagy legalább lehetséges-e egy olyan pont vagy térrész: egy olyan Alef, amelyen keresztül egyszerre láthatunk mindent. ?s így tovább egészen addig, hogy mit mondhatunk az irodalomkritikáról, az irodalmi zsánerek létrej?ttér?l meg elt?nésér?l vagy éppen az irodalmi halhatatlanságról – ismét csak mint elméleti problémáról. Azaz végs? soron persze mégiscsak egyfajta bolyongás ez a borgesi k?nyvtában, illetve bizonyos, legalább hipotetikusan lehetséges és az irodalomhoz így vagy úgy kapcsolódó kérdések fázisterében még akkor is, ha a fentebbiekben, miként a figyelmes olvasó már észre vehette, éppen azt tettem, amir?l korábban azt sejttettem, hogy nem fogom: néhány példa említésével próbáltam utalni rá, hogy mir?l szól az egész. De talán ez sincs igazi ellentmondásban azzal a megk?zelítéssel, amit ez a k?nyv sugall. Galántai Zoltán tudományt?rténész és író. Korábbi k?nyvei az eClassicnál: K?nyvkett?. A k?nyv, az írás és az irodalom j?v?jér?l (2013) http://eclassic.xyz/shop/bemutato/konyvketto-a-konyv-az-iras-es-az-irodalom-jovojerol/ Monoverzumok. Kozmosz, t?rvény, tudomány (2016) http://eclassic.xyz/shop/szabadpolc/monoverzumok/

innd seama de multiplele referiri la istorie, ct i de importana i relevana perspectivei temporal-istorice pentru orice alt tem, ajungem firesc la cardinalitatea istoriei n discursul lui Emil Cioran. n noianul tuturor temelor sale obsesive, istoria este o mega-tem, aflat n puternice raporturi cu celelalte. Aderena i entuziasmul pentru studiul problemelor de filosofia istoriei le gsim mrturisite nc de la nceputul traseului, n cteva scrisori ctre Bucur incu din anii ‘30. n acele scrisori vorbete de pasiune, de gndire spontan i personal, de adaptare natural asupra domeniului, i se arat ncredinat c, alturi de problemele de filosofia culturii i antropologiei filosofice, problemele de filosofia istoriei nu pot concepe c lea prsi vreodat. Dintre multiplele justificri ulterioare – opuse ca atitudine fa de cele din perioada iniial, dar care marcheaz aceeai aderen –, s punem dou n corelaie, scrise n ani apropiai, n care preocuparea pentru istorie este descris prin stri de dependen: slbiciune, sete, patim.“ – Ioan Costea

Cartea este o culegere de eseuri pe teme de istorie literar?, istoria ideilor ?i probleme generale de estetica artelor, toate acestea fiind abordate dintr-un accentuat unghi filozofic ?i ?tiin?ific deopotriv?.

A compreens?o de Contos d’Escárnio n?o poderia restringir-se à constru??o do horizonte no qual nasce, o século XX. A inten??o de escrever lixo e bestagem, anunciada pelo narrador, aos poucos, revela um grotesco vindo de um longínquo, de um aquém. Por isto, faz-se necessário também compreender o fluxo histórico-estético que encontra acolhida na imagina??o de Hilda Hilst, cujo amparo conceitual buscou-se à estética da recep??o e do efeito. Na Teoria Estética, o feio insurge como fen?meno da realidade artística contempor?nea; refúgio de sobrevivência da arte e dos belos escritos, deixa livre à plasticidade do presente a tarefa da denúncia da realidade. Em protesto, o dissonante reivindica cidadania e se mantém como possibilidade da arte. Neste sentido, tem lugar em Hilda Hilst a atualidade do grotesco.

　　《费孝通早期思想探源》的论证有助于理解费孝通的社会改革思想所代表的江南社会精英群体，进一步明晰费孝通“合作主义”和“社会主义”取向的社会来源和思想来源。此外，作者还考证和分析了四十年代中期费孝通对中国文化看法的变化、原因及思想来源，指出费晚年倡导的“文化自觉”思想在1947年初已具雏形。本研究可增进对费孝通整体思想沿革的认识。