大学生生命观教育是一个涉及家庭、学校、社会及个体等多元责任主体参与的过程。责任伦理为研究大学生生命观教育问题提供了新的视角，其内含的责任意蕴、伦理特以及鲜明的实践特征等均体现出大学生生命观教育的内在伦理诉求，在大学生生命观教育中彰显出中重要应用价值。 本书聚焦当前大学生生命观及其教育的现状，在责任伦理的视域下，从内容维度、目标向度、主体角度等重新梳理教育的逻辑理路，从理念层面、主体层面、实践层面行实践探索。

本书尝试将《论语》中的内容和现代生涯教育相结合，尝试利用《论语》并结合生涯教育理论和方法，讲解生涯教育中的内容。用以融国人血液中的《论语》思想来解答我们在生涯发展中所遇到的困惑，并利用现代生涯教育中与其相关的知识来帮助我们找到有效解决生涯发展问题的方法。本书从生涯教育与《论语》相结合的五个方面：成长、修德、勤学、处事、自省展，选取大学生生涯发展中容易出现的问题，结合相关观做指导，并结合案例作讲解，让学生更好理解。通过中华优秀传统文化，理解生涯发展之“道”，通过现代生涯教育的知识与方法，学习生涯发展之“术”。

《庄子》是哲学和文学的高妙结合，《庄子》以其深邃的思想哲理与超绝的艺术魅力对中国文化建构产生了深远影响。随着中国文化的世界传播，《庄子》也在海外流传来，但西方学者关注的重是庄子的哲学思想，《庄子》作为文学文本在异质文化中获得了怎样的阐释和表达值得关注。本课题从当代西方庄学研究中，提取文学相关部分，梳理《庄子》作为文学文本在异质文化中的传播与受，以深化对海外庄学研究的认识，拓展《庄子》文学研究的视域及内涵。基于跨文化研究参照系设置的需要，首先梳理国内《庄子》文学研究的关注重及主要成果，析出具有典型意义的《庄子》文学品格。在此基础上，以翻译学的视角，把《庄子》西译作为一种“文化事实”予以观照，对《庄子》文学特征在跨文化翻译中的体现、变形或失落等行考察，揭示在跨文化传播过程中，中国古典文学在西方文化里的表达形态，为更好地推介《庄子》及类似的文学文本探索有效路径。同时，以比较文学的视角，通过文本分析，发掘整理以英语国家为代表的西方《庄子》文学研究成果，分析其关注重的特色取向，揭示其与中国本土研究间的差异性和互补性；运用影响研究和跨学科研究的相关方法，揭示《庄子》与西方文学创作、西方后现代文化发展的关联。

《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。

如果选择权在你，那么你为什么要做这件事呢?需要自己决定如何去做的时候，何必迟疑?如果你能看清自己的路，高高兴兴地走下去，不要转向;如果你看不明前方的路，可以先停下来，听听斯多葛派哲学家的思考。《每日斯多葛》选辑斯多葛哲学的经典段落，配合浅显易懂的文字，让心灵恢复安静、沉着、稳定。每天一篇短文，每月一个主题，可按日期每天阅读一篇，也可以自主选择喜爱的主题阅读。       你会发现：天地之间有许多事情，是你的哲学里所没有梦想到的呢。

M. Lévy-Bruhl then explains that, whilst recognising the entire coherence of Comte’s collective labours, he proposes to confine his present study to the earlier and principal work, the Philosophy, which in M. Lévy-Bruhl’s opinion is the dominant and more fruitful composition.??This he regards as the representative work of the nineteenth century, as shown by the intellectual history of the period. He points to its influence on thought in England, in Europe, and in America. It will surprise many persons to learn that in M. Lévy-Bruhl’s opinion two eminent French writers, who assuredly neither were, nor were supposed to be, Positivists, “have done more for the diffusion of the ideas and method of Comte than Littré and all the other Positivists together.” ??These two are Taine and Renan, much as they differed from Comte’s actual scheme and doctrines. Renan indeed spoke of Comte as destined to prove one of the typical names of the century. The present writer remembers Renan saying to him with a most genial welcome, “I too am a believer in the religion of humanity.” ??Professor Lévy-Bruhl followed up his History of Modern Philosophy in France by a substantial work on the philosophy of Auguste Comte. It forms a volume of the Bibliothèque de Philosophie Contemporaine, which has already devoted four other works to the Positive Philosophy. It is as well to premise that this treatise dealt solely with the philosophy, not with the polity, or any part of the religious scheme of Comte. Professor Lévy-Bruhl writes as a student, but not as an adherent of Auguste Comte. His entire work is rather an exposition, not a refutation, or a criticism, or an advocacy of Comte’s philosophical system. But it may be said at once that no one abroad or at home, certainly neither Mill, nor Lewes, nor Spencer, nor Caird, has so truly grasped and assimilated Comte’s ideas as M. Lévy-Bruhl has done.??In his Introduction M. Lévy-Bruhl very clearly states the scope of his work, and his own general attitude. He traces the origin of Comte’s philosophy in the mental effervescence of the first generation of the present century towards a reorganisation of society, after the upheaval left by the Revolution and its consequences. He correctly states the relation of St. Simon to Comte as being that of an initial stimulus. ??The cardinal difference between Comte and all the socialists and founders of social and religious Utopias consisted in this, that Comte saw the necessity of a new system of philosophy as the indispensable preliminary to any reorganisation of society.

Ce este adev?rul? De unde ?tiu cine sunt? De ce ar trebui s? fim buni? Exist? multe c?r?i despre filosofie. Cu toate acestea, Cine sunt eu? difer? fa?? de celelalte lucr?ri de introducere ?n filosofie. Nimeni nu a reu?it p?n? acum s? pun? cititorul fa??-n fa?? cu marile ?ntreb?ri ale omenirii ?ntr-o manier? at?t de documentat?, de competent? ?i, ?n acela?i timp, cu umor ?i cu elegan??. Prezenta lucrare reprezint? o c?l?torie unic? prin noianul de cuno?tin?e pe care le avem despre om. Precht ne prezint? tot ceea ce este mai nou ?n neuro?tiin??, ?n psihologie ?i ?n filosofie. Fie c? pleac? ?n cercetarea sensului vie?ii pornind de la analiza unui episod din Star Trek sau de la melodia Lucy in the Sky with Diamonds a celor de la Beatles, cartea ne pune ?n fa?a unui traseu captivant, ?n care vom descoperi cele mai surprinz?toare lucruri despre noi ?n?ine.

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?.

O analiz? aplicat? a operei unuia dintre cei mai controversa?i g?nditori germani, supranumit monahul de la Sils-Maria; o lectur? ?n filigran a modului nietzschean de abordare a c?torva concepte dificile, interpretate la modul catastrofic: supraomul, ve?nica ?ntoarcere a aceluia?i, anti-Christul. Lucrarea se situeaz? ?n buna ?i prestigioas? tradi?ie a marilor creatori care comenteaz? textele fundamentale ale omenirii dintr-un unghi specific.

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).

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).

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.

Imagineaz?-?i c? e?ti într-o ma?in? a timpului care te poart? înainte ?i înapoi prin propria via??. Te duce în trecut, la anii copil?riei, când înv??ai s? mergi pe biciclet?, apoi te face s? revezi primul t?u s?rut, cel dintâi serviciu sau anii mai târzii, când te confrun?i, eventual, cu divor?ul. Înso?it de Platon, afl? ce spun marii gânditori ai lumii despre toate aceste pietre de hotar de pe drumul vie?ii noastre. Aristotel î?i va vorbi despre importan?a începerii ?colii, Freud despre îndr?gostire, Heidegger despre implica?iile psihologice ale mutatului, iar Nietzsche despre criza vârstei de mijloc. La drum cu Platon te ajut? s? în?elegi ?i s? vezi cu al?i ochi evenimentele majore, momentele-cheie ?i fazele de tranzi?ie din via?a ta, f?când filosofia s? par? accesibil? ?i plin? de umor!

      熊十力自述其哲学思想的演变轨迹，自佛教唯识学（有宗），而探究空宗，后悟《大易》体用不二之义。其1932年出版的《新唯识论》从唯识学脱胎而来；1958年出版《体用论》，乃从自我体系立论，不复借助唯识学的理论框架；1961年写成影印《乾坤衍》，是对于《易经》乾坤二卦大义的推演，一方面揭示自家思想的来源，重申其归本《大易》之意，一方面对于现存《周易》文本的不同思想来源作出分析评判。

      熊十力自述其哲学思想的演变轨迹，初自佛教唯识学（有宗），而探究空宗，*后归宗《大易》体用不二之旨。其1932年出版的《新唯识论》从唯识学脱胎而来；1958年出版《体用论》，乃从自我体系立论，不复借助唯识学的理论框架。与传统儒者的言说方式不同，《体用论》以现代习见的系统论述方式，阐发其体用不二理论，全书分为《明变》《佛法上》《佛法下》《成物》《明心》五章。但《明心》章当时因病未能写出，在初版《体用论》中有目无文；次年补写完稿，于1959年由龙门书局单独付印，名之为《明心篇》。本书将《体用论》《明心篇》合订为一册，以见《体用论》全貌。

      本书收录了熊十力的两部著作。 《破破新唯识论》是一部反批评的著作。《新唯识论》（文言文本）1932年出版后，南京支那内学院刘定权（衡如）于同年12月在内院年刊《内学》第六辑发表《破新唯识论》予以驳难，欧阳竟无（渐）特为作序。熊先生随后于1933年2月出版本书反驳刘著；是书由北平斌兴印书局代印，北京大学出版部等处代售。此次出版即以该版本为底本，并参考中华书局1985年本校。 《摧惑显宗记》是熊先生又一部反批评著作，针对印顺法师1948年发表的《评熊十力的<新唯识论>》一文。原稿以黄艮庸（庆）名义发表于1949年《学原》杂志二卷第十一、十二期合刊上，又收《十力语要初续》。1950年，熊先生改写此稿，并于前增写约万言，概述《新唯识论》要旨，又于后附录两长文，由大众书店印行单行本，题曰《摧惑显宗记》，署为“黄庆述”。此次出版以大众书店印本为底本，并参考湖北教育出版社《熊十力全集》本校。为体现辩论的来龙去脉，将刘定权、印顺原文并附于后。

      本书收录的两部著作，其前身均为熊十力在北京大学任教时的自撰讲义。        《唯识学概论》系熊先生讲授唯识学的*部讲义，1923年由北大印制。本书忠实于此前在南京支那内学院所学，以玄奘、窥基之学为旨归，简明扼要地概述唯识学的思想体系，适合现代人的阅读习惯，为唯识学的门书，亦可作为研究《新唯识论》的参考。           《因明大疏删注》亦为熊先生在北京大学讲授因明学的讲义。其渊源有自：古印度著名论师陈那改造旧因明学，号称新因明之祖，所著《因明正理门论》（简称《门论》）乃因明学奠基之作，其弟子天主（音译商羯罗主）为便后学，删述简括该书而成《因明正理论》（简称《论》）；玄奘东还，相继译出二论，其弟子窥基又为《论》作疏，成为后世研治因明的权威读本，故尊称为《大疏》。熊先生此书，乃是为适应现代学者的需要，删注窥基《因明正理论疏》而成，删削疏文，疏通大义，增设新注，阐发奥蕴，允为治因明之津梁，研唯识之预科。

《论语》《孟子》《大学》《中庸》合称“四书”，是儒家的经典古籍，在中国思想史上占有重要的地位。钱穆先生所著《四书释义》分为《论语要略》《孟子要略》《大学中庸释义》三个部分，对“四书”作出阐释与发挥。其中《论》《孟》两书裁为要略，分门别类，提纲挈领，有助于读者把握两书要领；《学》《庸》则为其释义，备列全文，使学者体悟篇中宏旨。本书已经是经典著作，深受读者喜爱。

《世界·大师·原典·文库：人性论（中文导读插图版）（套装上下册）》作者认为一切科学都与人性有关，对人性的研究应是一切科学的基础。《人性论（中文导读插图版）（套装上下册）》试图通过对人性的研究来揭示制约人的理智、情感和道德行为的准则。全书分三卷，卷讨论知性；第二卷讨论情感；第三卷讨论道德。

　　儒家思想是我国传统文化中的主要代表思想，她哺育了我中华民族的民族心理和民族品格，她的伦理价值观念已经深深地扎根于每一个中国人的心里，溶化在炎黄子孙的血液中。儒家的核心思想是仁学，仁学就是人学，教我们如何做人，如何做一个真正的中国人，所以儒家思想与我中华民族有着不可分割的联系。许抗生编*的《儒家思想的过去现在和未来》收录有关儒家思想研究的文章二十九篇，涉及孔子、玄学、程朱理学、阳明心学，以及冯友兰、张岱年对儒家思想的讨论。