全书以灾异思想为切，以西汉经学灾异思想与思潮为中心，结合先秦至西汉间的时代背景与思想氛围，在细致考察与解读相关文本的基础上，对西汉经学灾异思想的观念来源与理论先导、创立过程与时代特色、理论形态与建构方法，以及灾异思潮与现实政治的互动等问题，行了全面深的研究和探讨；对于经学灾异思想何以会在西汉建立、经学灾异思潮缘何会在西汉爆发、经学灾异论造成了怎样的历史影响，以及如何评价灾异论氛围中的西汉儒学与儒生群体等问题，本书也行了系统的反思，并提出了一系列见解。

本书是为探寻思想政治教育学、教育学以及人文社会科学和生活世界的逻辑前提——“人是什么”而写的。本书阐释了人的生命本体（“结构与选择”）既具有“结构”又具有“选择”；结构决定选择，选择也决定结构；选择在结构中，结构也在选择中。“结构与选择”不仅是个人生活的动力源泉和实现自身价值的基本方式，也是类群（家庭、组织、国家和国际组织）生存发展的动力源泉和实现自身价值的基本方式，生活世界的所有目的和规律都是通过人和类群的“结构与选择”实现的。“结构与选择”理论实现了人的生命本体论、生存论与方法论的有机统一。该理论被评价为：“试图重构人的生命本体论”“提出人的生命本体论——‘结构选择论’”“为人文社会科学提供了前提性基础” “为人们提供了一种新的人生哲学”等。本书填补了两项“人的知识空缺”，完成了六项“理论建构”。

本书主要探讨了两个方面的内容：其一，近代贵州文学发展的儒学内涵。探讨了近代贵州书院发展的儒学内涵，及其对科举文学作品的直影响。深探析了遵义文化家族的儒学内核和这些家族中有代表性的文学家及其文学创作中所呈现的儒学色彩。探讨了近代贵州方志艺文编纂的儒学化倾向和近代贵州女性文学发展的基本状况其所呈现的儒学内涵。其二，近代贵州经学著述的文学思想。以萧光远的诗歌创作和《毛诗异同》为切，考察萧光远经学著述的文学化和文学创作的儒学内涵。

由中央文史研究馆与全国各地文史研究馆通力合作的文化工程《中国地域文化通览》，在历时六年之后，终于全部完成，陆续出版，这无疑是一件令人振奋的事情。更让我欣喜的是，湖南省文史研究馆在《中国地域文化通览·湖南卷》编撰完成之后，即着手湘学研究，这是对湖南地域文化研究的拓展和深入。因此当“湘学研究丛书”执行主编、湖南省文史研究馆馆员陈书良先生嘱余为丛书作序时，余乐见其成，遂欣然应允。

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..

    复旦大学教授王德峰和吴晓明写给年轻人的10堂西方哲学通识课，读懂2000年的西方智慧与文明。     《西方哲学思想讲义》是了解西方哲学的简明读本，以故事的形式，带领读者走尼采、卢梭、柏拉图等10位伟大思想家的精神世界，在深了解他们生平经历的同时，感受他们在追寻价值与意义之路上的挫折与坚韧、孤独与慰藉、迷茫与豁然。     哲学不仅仅是高深的思想，更是让你生活变好的方式。本书，与西方2000年来蕞优秀的灵魂对话，用哲学的思维提升我们的头脑，用哲学的眼光更加理性地看待世界，充实人生，使自己成为有格局、有魄力、有智慧的自由人。

一介儒生王阳明，为什么能成为立德、立功、立言三不朽的圣人？为什么能成为曾国藩、梁启超、伊藤博文、稻盛和夫等中外名人共同的心灵导师？后世无数阳明心学的践行者，为什么也能走出精彩人生，成就辉煌事业？这是因为他们无一例外地掌握了解决人生问题的利器——阳明心学。 阳明心学集儒、释、道三家之大成，强调即理、知行合一、致良知，是500年来中国人精妙的神奇智慧。本书用通俗易懂的语言解读阳明心学的传世典籍《传习录》，深浅出地阐释阳明心学的核心理念，旨在让今天的读者轻松领悟阳明心学知行合一的智慧精髓，修炼内心强大的自己，启与生俱来的正能量，获得幸福完满的人生。 本次再版，由作者王觉仁精心修订全稿，并新增《阳明心学简明纲要》，以便读者对阳明心学有一个完整而清晰的认识，奠定一步研究的基础。

爱，是人类基本的本能，人们对它充满了好奇、期待、困惑。爱情又是人类最美好的情感之一，我们一生都在与“爱”相处，与“爱情”磕磕绊绊。面对爱情，人们常感困惑常说“我已经不期待爱情了”。准确地说，是已经不敢奢望与某个人发生纯粹的爱情。 爱过的人，更深切地了解什么是孤独。只有真正的爱，才能治愈真正的孤独。人缺爱而生孤独，在孤独中等待爱，又因爱超越孤独。这爱，可以是两情相悦的爱情，可以是情深义重的友情、亲情，可以是对生活的无限热忱，当然还包括一个人的自爱——爱自己，就是在爱生活；爱自己，正因为爱自由。 作者陈果抓住了人类宿命的共通之处，用哲学思考的方式去梳理、剖析、解惑，帮助读者了解爱，拥抱爱情，成就自己，最终你会发现：原来长久的爱情，就是一次又一次爱上同一个人。

　　《传习录》是王阳明的问答语录和论学书信集，集中而系统地阐释了阳明心学心即理、致良知、知行合一的内涵，是一部简明而有代表性的古典哲学著作。它所阐述的修身、养心、处世之道对于现代生活依然有巨大的指导意义，可以说，这是一本充满实践性的生活哲学读本。 　　钱穆将其列为"中国人人所之书"；学者杜维明曾断言，21世纪将是王阳明的世纪；著名畅销书作家当年明月盛赞王阳明："彪炳显赫，自明之后，唯此一人而已。" 　　著名学者、《金刚经修心课》作者费勇教授在潜心研究《传习录》后，以精准流畅的译文呈现阳明心学之精髓，修正了现有版本的数十处谬误，并以万字序言导读，力图呈现一本人人皆可读懂的《传习录》。

  《传习录》是王阳明心法的集合。但它内容驳杂，编排散乱，容易令普通读者望而却步。中国传媒大学教授、博导周月亮，将其整合提炼，概括为立志功夫、格物致知功夫、精一功夫等15个主题，阐释其核心观。带大家轻松读懂阳明心学，即便处在身不由己的世界，仍能保持一颗强大的心。

1918年斯宾格勒《西方的没落》出版，标志着西方现代性危机发展到*激烈的程度。“西方的没落”自此成为表述西方现代性危机的一个新概念，在学界得到广泛受。此文集为纪念《西方的没落》出版100周年而编，收多篇关键的相关论文。旨在帮助国人深理解西方学界对这个问题的看法，并在如今中西文明愈发相与激荡的大潮中，提供一番借鉴。 早期现代政治哲学的构建者，如黑格尔、孟德斯鸠等人，不但共同塑造了西方现代文明的高峰，同时也埋下了西方现代文明危机的种子。黑格尔的《法哲学原理》，孟德斯鸠的历史哲学，都是早期政治哲学思想的代表，文集中分别收关于二人的一篇研究论文。 20世纪的思想者施特劳斯对西方现代性给予了*深刻的反省，但其哲学思想和研究在西方主流学界并未得到应有的受，本集选一篇施特劳斯相关的研究论文，旨在表明，与施特劳斯相比，西方主流学界似乎拥有睿智的学院式的哲学思考，却对西方现代性问题缺乏真正锐利的反思。

《罗马的建国叙述》是“经典与解释”辑刊第54期，主要关注史家和文人对罗马建国这一历史事件的不同叙述视角。罗马作为希腊文明的继承者，同时面临巨大的希腊压力。因此，罗马有见识的思考者一直尝试建立罗马文明的自主性，这一突出地呈现于对罗马建国这一母题的不断追溯和叙述中。 本辑的主题论文选择了四篇相关文献，分别关注史家李维的构造，探讨维吉尔通过埃涅阿斯对罗马特质的表达，研究西塞罗理解的罗马政制，勾勒基督教思想世界对罗马的塑造。 本辑刊的其他常设栏目也各具特色。

【内容简介】 本选题分类结集叶秀山先生全部已经出版的专著，在学术期刊上发表的所有论文，以及部分笔记、札记、书信和讲演录，共11卷。本选题代表了当代中国哲学的高度，是哲学专业学习者和研究者的重要学习和参考用书。第八卷包括《科学·宗教·哲学》这本作者专著。

困惑是思想流变代代不已的基因。一代代英哲留下了自己的结论也留下了自己的疑问，于是下一代便有了思考的基点与目标。面对历史的痛苦和时代的灾难，一次次叩响和摇撼治世之门，然而，这门开开合合，恶作剧般耗尽了那一股经天纬地的移山心力，似乎在嘲笑叩门者的迂阔，又似乎在等待撼门者的顿悟。

作者直面当今社会深刻的道德危机，将伦理学理论应用于日常生活的阐释，鼓励道德主体的反思、批判和创新精神。这是本书的*特色。本书对描述的、规范的和分析的伦理学行了科学综合，汲取东方伦理学的精华，构建了“人道主义伦理学”体系；力倡生命价值、善良、公正、诚实和个人自由等五条道德原则，为生命（医学）伦理、企业伦理、媒体伦理、环境伦理、性伦理等广泛的社会伦理问题提供了应对之道。 本书自面世四十余年来，在世界范围内拥有持续增长的读者群。本书不仅为哲学与伦理学专业师生所喜爱，也广受非专业读者的欢迎。正如中国伦理学大家周辅成先生所言，本书体现的“知行合一”的为学为人之道，必将在广大中国读者当中引起灵魂深处的共鸣。

【内容简介】 本选题分类结集叶秀山先生全部已经出版的专著，在学术期刊上发表的所有论文，以及部分笔记、札记、书信和讲演录，共11卷。本选题代表了当代中国哲学的高度，是哲学专业学 习者和研究者的重要学习和参考用书。第五卷包括《说“写字”》《中西智慧的贯通》《哲学作为创造性的智慧》三本作者专著和自选集。

　　《近世儒学史的辨证与钩沉（精）》是作者彭国翔1997年迄今十五年间所选十三篇论文的结集。这些文字发表于海内外各种不同的学术出版物，尤以台湾的学术期刊为多。这十三篇文字都涉及大量中文古典文献，而台湾一直使用繁体字这一中文古典文献的原文，因此，本书选择首先在台湾以繁体字出版，就是顺理成章的。

In these Talks, given in India and Saanen, Krishnamurti speaks to the necessity for a new way of looking, thinking and being in the world. "What is the effect or value of an individual changing? How will that transform the whole current of human existence? What can an individual do?...... there is no such thing as an individual consciousness; there is only consciousness of which we are a part. You might segregate yourself and build a wall of a particular space called the `me'. But that `me' is related to the whole, that `me' is not separate. And in transforming that particular section, that particular part, we will affect the whole of consciousness. And I think this is very important to realize: that we are not talking about individual salvation or individual reformation, but about being aware of the particular in relation to, the total. Then out of that realization comes action which will affect the whole."

One of the greatest works of philosophy, political theory, and literature ever produced, Plato’s Republic has shaped Western thought for thousands of years, and remains as relevant today as when it was written during the fourth century B.C.Republic begins by posing a central question: "What is justice, and why should we be just, especially when the wicked often seem happier and more successful?" For Plato, the answer lies with the ways people, groups, and institutions organize and behave. A brilliant inquiry into the problems of constructing the perfect state, and the roles education, the arts, family, and religion should play in our lives, Republic employs picturesque settings, sharply outlined characters, and conversational dialogue to drive home the philosopher’s often provocative arguments.Highly regarded as one of the most accurate renderings of Plato's Republic that has yet been published, this widely acclaimed work is the first strictly literal translation of a timeless classic. This Special Collector's Edition includes a new introduction by Prof. Colin Kant, PH.D, a noted Platonian and Socratic scholar.

Via?a fiec?ruia dintre noi se desf??oar? pe fundalul unor nara?iuni?sau teorii filosofice discrete ?i insesizabile, care ne ofer? sens ?i ne ?ndrum? ?n momentele de cump?n?.Au o istorie fascinant? ?i uneori extrem de agitat?, care st? m?rturie?pentru str?daniile noastre de a ?n?elege lumea ?i de a o transforma ?ntr-un mediu familiar.Cartea de fa?? ne prezint? istoriile a trei dintre aceste nara?iuni,?cunoscute mai mult filosofilor, cu toate c? ele ?ncearc? s? ofere r?spuns?la ?ntreb?ri tulbur?toare ?i de?o importan?? cov?r?itoare pentru?noi to?i: de ce exist? lumea, ?n ce const? identitatea persoanei, ce?este realitatea.

    本书是作者系列讲座的结集。作者首先以亲和力的语言，向读者传授了学习传统经典*重要的三个方法——“以经解经”、“体慧”，以及“至诚诵读”。作者重实践的“体慧”而非仅止在知识的了解，重至诚的感悟而不拘泥于学术的辩驳，在他的充满智慧的讲解下《管子》不再是玄之又玄的“天书”，是一部人人都能看得懂，获得切实的启迪和智慧，从而改变自身命运的读物。