本卷收入冯友兰先生所著的《西洋哲学史》和《中国哲学小史》。两书均为冯先生早年撰写的带有普及性质的读物，以人代史，深入浅出，可为读者提供解中西方哲学史的门径。

丛书简介：本套丛书是季羡林亲定自选集，是作者晚年在医院疗养期间亲自编选的作品集。文集收录了作者在各个人生阶段的代表作品，涵盖散文、随笔、游记、回忆录、日记、学术著述等多种体裁，集中体现了季老的治学之志、文章之风和人格之美。 内容简介：本书分上下两卷，收录了季羡林两个重要人生阶段的日记，上卷即引起巨大关注的《清华园日记》，记录了作者二十世纪三十年代在清华大学读书期间的两年（1932年8月—1934年8月）；下卷则是近年首次整理出版的留德归国后的日记，在时间上续《留德十年》，记录了作者学成回国、受聘为北大教授并组建北大东语系的时期（1946年9月一1947年10月）。

　　《道德经》是中国历史上部用诗化的语言阐述哲学思想的巨著，可谓字字珠玑，句句玄妙。其中蕴含的哲学思想，影响了整个中华文化，乃至影响到全世界。《道德经》博大精深，治国者能从中领悟治国之道，用兵者能从中看到用兵之法。同样，我们现代人也能从中悟到为人处世之道。本书以《道德经》原文81章为主线，设置原文、译文、解析、智慧典例四个板块。其中，智慧典例分为人之道、从政之道、经商之道等专题，采用古今著名故事进行例证，极富启发意义。此外，编者还从陈少梅、任伯年、程璋、徐悲鸿等著名画家的作品中，精心选取了80余幅与《道德经》的精神旨趣相契合的作品作为插图，以使读者获得双重的熏陶。

《近思录（插图版）》与“四书”一起，为中国人所人人书目。《近思录》是南宋后了解儒家理学的经典之作，选取内容集中体现了理学的特质，其治学方法、处世之道、修养途径等都值得学习和借鉴。注释尤其是文献来源清晰准确，对深学习很有帮助。

《传习录》是王阳明的问答语录和论学书信集，是一部儒家简明而有代表性的哲学著作。《传习录》不但全面涵盖了王阳明的哲学思想，还体现了他辩证的教学方法以及生动活泼、善于用譬、常带机锋的语言艺术。因此该书一经问世，便受到世人的推崇。 本书延续并发展了“国学全鉴系列”的特点，专门向读者介绍《传习录》，内容丰富，材料充分，配以通俗易懂的解译，让读者能够轻松地领会《传习录》的精髓，是一部学习国学传统经典的好书。

　　《周易》为儒家重要经典之一，又称《易经》，包括经和传两部分。本书将《周易》的六十四卦分别予以详细解读，每卦独立自成一体，各节皆有原文、译文、启示，每卦之后附有中外著名事例，以期深化理解，达到抛砖引玉之效。

   美国著名学者施特劳斯曾经写下《论卢梭的意图》一文，力图解卢梭言辞激烈且屡遭误解的檄文《论科学和文艺》的写作企图之谜。本书为中国著名学者刘小枫对施特劳斯文的逐段绎读，以图通过这种方式学习当代解经大家解读经典文本的经验，从而学习如何像卢梭理解自己那样理解卢梭，以资纪念卢梭诞辰三百周年。

《我在北大听哲学》通过透视孔子、老子、庄子、慧能、魏晋名士等先哲的生命哲学，在引入北大教授楼宇烈、王博、杨立华、王中江、王岳川等观点的同时，也融入了作者自己的生命体验和精神追索，所涉及的面向，揭示的问题，指出的方向，将给你种下解决生命中根本问题的种子。 《我在北大听哲学》所阐述的先哲，他们或为理想而生，或回归大道，或沉痛逍遥，或救度众生，或隐遁乡野，了解他们在各种环境下的选择与作为，以及他们的哲学思想，不仅能为我们认识自我，理解中国哲学打开一扇窗，也可以为我们透视当下的社会以及自我的生存，提供不一样的视角。

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

　　我们究竟应该怎样活着？人生这堂课到底有何意义？企业家应该如何正确地经营企业？正确的人生观对个人、组织、人类具有何等重大的意义？ 　　今天我们之所以要讨论活着的意义，不是为了让我们拿出大把时光去闲置，不是为了让我们放弃理想和责任，而恰恰是提醒我们：在追求幸福的道路上，不要丢失自己。 　　本书以李嘉诚的经典演讲点题，并结合他本人以及商业史上的经典案例，从成长、生存、成功、生活、幸福五个维度深入探讨了“人生这堂课”这一哲学基本命题，内容涉及理想与信仰、成长与奋斗、知识与教育、人生的修为、处世的智慧以及生活的乐趣、慈善与孝道等人生关键词，展现了李嘉诚深刻的人生与经营智慧，字字句句，全是恳切之言，让无数人在迷茫时找到活着的意义，激发自身潜在的伟大力量。

《忏悔录》这本书是卢梭晚年在迫害和种种指责、中伤下所写的悲愤之作，就首先具有强烈的抗争和自我辩护的色调。这一点他并不回避。但是他更强调的是，这完全是一部真害的赤裸裸的自我揭示之作。因为在他看来，只有真实的忏悔和揭示，才能达到自辩的目的。并且不仅如此，这种真实的忏悔还将为“研究人”这一崇高事业作出重要贡献。可以说，这三个目的：抗争、真实、为研究人做出范例，构成了《忏悔录》的基调、内容和高度。而在这三者中。真实性是关键的所在，也是不容易做到的。《忏悔录》的精彩之处和人们会向它提出的种种疑问，也都集中在这里。

黄怀信编著的《周易本经汇校新解》对《周易》本经进行全面校理和详细解读，每卦由原文、汇校、注释、训译、卦说五部分组成。《前言》部分主要分析介绍《周易》本经的构成体例，以及整理研究《周易》的方法等问题。

《中华圣贤经》收录了《呻吟语》《省心路》《省心杂言》《劝世文》《小窗幽记》《围炉夜话》《菜根谭》《小窗自纪》等多本古代哲书，从中采撷精华，内容涉及人生理想，品德修养，探索求知，成功励志，修身养性等各个方面。

　　《管子》绝非只讲利益，而是认为人只有在基本需要得到满足以后，才有能力开启精神、道德上的追求。“仓廪实则知礼节，衣食足则知荣辱”，就是要为人类的“义”和“利”建立次序，主张先现实后理想。这不但符合人性，更易知易行，有别于儒家舍利取义的一套理论。 　　“中信国学大典”之《管子》，学者赵善轩等在撰写导读，并对精彩段落、经典语句加以赏析与点评。因此，这是一个版本权威、评点精准、特色鲜明的《管子》新注，尤其适合普通国学爱好者阅读。

《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。

《反经》是一本实用性韬略奇书，由唐代赵蕤所著。它以唐以前的汉族历史为论证素材，集诸子百家学说于一体，融合儒、道、兵、法、阴阳、农等诸家思想，所讲内容涉及政治、外交、军事等各种领域，并且还能自成一家，形成一部逻辑体系严密、涵盖文韬武略的谋略全书。为历代有政绩的帝王将相所共悉，被尊奉为小《资治通鉴》，是丰富、深厚的汉族传统文化中的瑰宝。

原名《世说》，唐代称《世说新书》或《世说新语》，后者成为本书专名大约在北宋时期。《世说新语》是中国古代小说的萌芽，其简洁隽永的传神描写是后世众多仿效者难以企及的。此书不仅在文学上有重要意义，并且记载的大多是真人真事，历来也受史学界的重视。

《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。

《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。

弗兰西斯·培根被马克思称为“英国唯物主义和整个现代实验科学的真正始祖”。他的思想博大精深，是文艺复兴以来欧洲古典人文主义价值观念和政治理想的集中体现，深受各国读者的追捧。 《听培根谈人生哲理》立足于培根的主体思想，精选了《培根随笔》中的经典段落和名言警句，深探讨关于人生真谛、社会发展、自身情感等诸多方面的问题，帮助读者展对人生的思考，帮助人们指引正确的方向，摆脱困难的纠缠，走上美好的人生之路。

本书包括有震古烁今的管理智慧；道法自然，反对人为；人事天事，无为乃治；无为行世，管理实践 等内容。