Generally seen as a pioneering work of zoology, Aristotle frames his text by explaining that he is investigating the existing facts about animals. History of Animals is one of the major texts on biology.

"Only in peace can a human being flower in goodness - not in war, not in violence, not in disorder, but only when there is a deep abiding peace. And to understand this whole phenomenon of hate, destruction and disorder, one has to enquire not merely intellectually - because such an enquiry is futile, worthless and has no meaning whatsoever - but actually what order means, what violence means, and the significance of peace; one has to enquire non-verbally, non-intellectually - [intellectual inquiry] really has very little meaning, because most of us have read or indulged in theory what peace should be, how to get rid of violence, and how to establish order.." Krishnamurti gave these talks in India and Europe. The talks span the whole of human existence, exploring what it means to live rightly in a world full of confusion and misery.

Within the process of daily relations with people, with nature, and with society, our own causes of sorrow are revealed. 'In relationship the important thing to bear in mind is not the other but oneself,' states Krishnamurti, 'It is within oneself that harmony in relationship can be found, not in another, nor in environment.' (p. 160) This is not cause for isolation but the beginning of a process of self-revelation which creates the foundation for true relationship.

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."

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)

Via?a marelui g?nditor german, supranumit sihastrul de la Sils Maria a fost plin? de str?lucire dar ?i de aspecte mai pu?in cunoscute publicului larg. ?ntre ace?tia se num?r? patima fa?? de muzic? a autorului ?tiin?ei vesele ?i A?a gr?ita Zarathustra dar ?i rela?ia de formare ?i de profund? iubire avut? cu Richard Wagner ?i so?ia sa, minunata Cosima – prezen?e vii ?n aceast? monografie eseistic?, ce con?ine fragmente din coresponden?a acestor mon?tri sacri ai culturii universale, coresponden?? ?n urma lecturii c?reia te alegi cu o imagine calda, expresiv?.

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.

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 de la na?terea c?ruia se va s?rb?tori ?n toamna anului 2014 (15 octombrie) 170 de ani.

O parte dintre noi au tr?it vremuri grele pe care uneori le mai vis?m, le povestim sau despre care scriem ?nc?, f?r? patima cumplit? care i-a cuprins pe profitorii de atunci, care ?i ast?zi ne fac r?u, ?i chiar mai r?u dec?t ?pe vremea aceea“, cum se zice. E drept c? noi am prev?zut-o ?ntr-un fel sau altul, spun?nd-o celor care se-ncumetau s? ne asculte, f?r? preten?ia, Doamne, fere?te!, de a ne considera ?i disiden?i, cum o f?cur? cei men?iona?i mai sus. Previziunile noastre s-au bazat pe o anume cunoa?tere a mersului istoriei, care, cum se ?tie, se tot repet?, cu mici deosebiri, fire?te. Oricum, ceva cuno?tin?e de economie politic? nu ne stric? nici ?n zilele noastre, pentru a ne da seama de jocul frecvent al trecerii de la economia politic? la politica economic? ?i, mai ales, al trecerilor de la un sistem sau or?nduire economic? la alta ?i invers, cum le-am tr?it noi: de la capitalism la socialism ?i viceversa. Ca un fel de ciud??enie, au r?mas considera?iunile despre noul eon sau noua er? (New Age) ale filosofului din Lancr?m, mai ales c? acestea s-au realizat abia dup? c?derea comunismului, pe care n-o mai prev?zuse Blaga. (Alexandru Surdu) Eseuri filosofice de acela?i autor 1. Voca?ii filosofice rom?ne?ti, Editura Aca?de?miei Rom?ne, Bucure?ti, 1995, 216 p.; edi??ia a II-a, Editura Ardealul, T?rgu-Mure?, 2003, 206 p. 2. Confluen?e cultural-filosofice, Editura Pai?de?ia, Bucure?ti, 2002, 219 p. 3. M?rturiile anamnezei, Editura Paideia, Bu?cu?re?ti, 2004, 193 p. 4. Comentarii la rostirea filosofic?, Editura Kron-Art, Bra?ov, 2009, 186 p. 5. Izvoare de filosofie rom?neasc?, Editura Biblioteca Bucure?tilor, Bucure?ti, 2010, 171 p.; edi?ia a II-a, Editura Renaissance, Bucu?re?ti, 2011, 161 p. 6. A sufletului rom?nesc cinstire, Editura Re?naissance, Bucure?ti, 2011, 197 p. 7. Pietre de poticnire, Editura Ardealul, T?r?gu-Mure?, 2014, 179 p.

Volumul cuprinde o culegere de eseuri scrise de un filosof despre c?teva teme fierbin?i ale actualit??ii. Este un exerci?iu de ?angajare“ ?n cotidian, explor?nd statutul ?i ?utilitatea“ abord?rii filosofice ?ntr-o lume care pare s? -?i fi pierdut direc?ia. Valentin Mure?an scrie despre criza filosofiei, despre felul ?n care ar trebui reformat sistemul de ?nv???m?nt, despre anomaliile culturale ale dragostei ori despre secretul construirii unor institu?ii morale. Reflec?iile, amare ?n constat?ri, dar entuziaste ?n construirea solu?iilor, sunt completate de c?teva portrete sentimentale ale unor colegi.

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.

Within our Society (the International Society for Krishna Consciousness), guru has been taken to be synonymous with diksa-guru, but what about those great souls who have introduced us to Krsna consciousness? What relationship do we have with these Vaisnavas, and what are our obligations toward them, as well as toward parents, teachers, sannyasis, and other superiors who help guide us back to Godhead? Not much has been said by the Society on these topics, and hardly any appreciation is shown for those souls who labor to elevate us day by day.The scriptures, however, glorify as guru all Vaisnavas who guide a conditioned soul back to Godhead — be they instructors or initiators — advocating a culture of honor and respect. ISKCON needs to reflect upon these principles further, and the purpose of this book is to act as a catalyst toward such an end.

Euthyphro (Ancient Greek: Euthuphron) is one of Plato's early dialogues, dated to after 399 BC. Taking place during the weeks leading up to Socrates' trial, the dialogue features Socrates and Euthyphro, a religious expert also mentioned at Cratylus 396a and 396d, attempting to define piety or holiness. Background The dialogue is set near the king-archon's court, where the two men encounter each other. They are both there for preliminary hearings before possible trials (2a).Euthyphro has come to lay manslaughter charges against his father, as his father had allowed one of his workers to die exposed to the elements without proper care and attention (3e–4d). This worker had killed a slave belonging to the family estate on the island of Naxos; while Euthyphro's father waited to hear from the expounders of religious law (exegetes cf. Laws 759d) about how to proceed, the worker died bound and gagged in a ditch. Socrates expresses his astonishment at the confidence of a man able to take his own father to court on such a serious charge, even when Athenian Law allows only relatives of the deceased to sue for murder. Euthyphro misses the astonishment, and merely confirms his overconfidence in his own judgment of religious/ethical matters. In an example of "Socratic irony," Socrates states that Euthyphro obviously has a clear understanding of what is pious and impious. Since Socrates himself is facing a charge of impiety, he expresses the hope to learn from Euthyphro, all the better to defend himself in his own trial. Euthyphro claims that what lies behind the charge brought against Socrates by Meletus and the other accusers is Socrates' claim that he is subjected to a daimon or divine sign which warns him of various courses of action (3b). Even more suspicious from the viewpoint of many Athenians, Socrates expresses skeptical views on the main stories about the Greek gods, which the two men briefly discuss before plunging into the main argument. Socrates expresses reservations about such accounts which show up the gods' cruelty and inconsistency. He mentions the castration of the early sky god, Uranus, by his son Cronus, saying he finds such stories very difficult to accept (6a–6c). Euthyphro, after claiming to be able to tell even more amazing such stories, spends little time or effort defending the conventional view of the gods. Instead, he is led straight to the real task at hand, as Socrates forces him to confront his ignorance, ever pressing him for a definition of 'piety'. Yet, with every definition Euthyphro proposes, Socrates very quickly finds a fatal flaw (6d ff.). At the end of the dialogue, Euthyphro is forced to admit that each definition has been a failure, but rather than correct it, he makes the excuse that it is time for him to go, and Socrates ends the dialogue with a classic example of Socratic irony: since Euthyphro has been unable to come up with a definition that will stand on its own two feet, Euthyphro has failed to teach Socrates anything at all about piety, and so he has received no aid for his own defense at his own trial (15c ff.).

Paradise Lost is an epic poem in blank verse by the 17th-century English poet John Milton (1608–1674). The first version, published in 1667, consisted of ten books with over ten thousand lines of verse. A second edition followed in 1674, arranged into twelve books (in the manner of Virgil's Aeneid) with minor revisions throughout and a note on the versification. It is considered by critics to be Milton's "major work", and helped solidify his reputation as one of the greatest English poets of his time. The poem concerns the Biblical story of the Fall of Man: the temptation of Adam and Eve by the fallen angel Satan and their expulsion from the Garden of Eden. Milton's purpose, stated in Book I, is to "justify the ways of God to men" Short Summary:The poem is separated into twelve "books" or sections, the lengths of which vary greatly (the longest is Book IX, with 1,189 lines, and the shortest Book VII, with 640). The Arguments at the head of each book were added in subsequent imprints of the first edition. Originally published in ten books, a fully "Revised and Augmented" edition reorganized into twelve books was issued in 1674, and this is the edition generally used today. The poem follows the epic tradition of starting in medias res (Latin for in the midst of things), the background story being recounted later.Milton's story has two narrative arcs, one about Satan (Lucifer) and the other following Adam and Eve. It begins after Satan and the other rebel angels have been defeated and banished to Hell, or, as it is also called in the poem, Tartarus. In Pand?monium, Satan employs his rhetorical skill to organise his followers; he is aided by Mammon and Beelzebub. Belial and Moloch are also present. At the end of the debate, Satan volunteers to poison the newly created Earth and God's new and most favoured creation, Mankind. He braves the dangers of the Abyss alone in a manner reminiscent of Odysseus or Aeneas. After an arduous traversal of the Chaos outside Hell, he enters God's new material World, and later the Garden of Eden. At several points in the poem, an Angelic War over Heaven is recounted from different perspectives. Satan's rebellion follows the epic convention of large-scale warfare. The battles between the faithful angels and Satan's forces take place over three days. At the final battle, the Son of God single-handedly defeats the entire legion of angelic rebels and banishes them from Heaven. Following this purge, God creates the World, culminating in his creation of Adam and Eve. While God gave Adam and Eve total freedom and power to rule over all creation, He gave them one explicit command: not to eat from the Tree of the knowledge of good and evil on penalty of death.

Sri Krsna számtalan univerzum vitathatatlan Ura, akit korlátlan er?, gazdagság, hírnév, tudás és lemondás jellemez, ám ezek az ?r?kké diadalmas energiák csupán részben  tárják fel ?t. Végtelen dics?ségét csak az ismerheti meg, aki elb?v?l? szépségénél keres menedéket, ?sszes t?bbi fenséges tulajdonsága forrásánál, melynek páratlan transzcendentális teste ad otthont. Szépségének legf?bb jellemz?je az a mindenek f?l?tt álló édes íz, ami t?mény kivonata mindennek, ami édes. Minden édes dolgot túlszárnyal, és nem más, mint az édes íz megízlelésének képessége. Sri Krsna édes természete finom arany sugárzásként ragyog át transzcendentális testén. Govinda páratlanul gy?ny?r? testének legszebb és legédesebb része ragyogó arca. ?des hold-arcán rejtélyes mosolya a legédesebb, az az arcáról ragyogó ezüst holdsugár, ami nektárral árasztja el a világot. Mosolyának sugárzása nélkül keser? lenne a cukor, savanyú a méz, és a nektárnak sem lenne íze. Amikor mosolyának holdsugara elvegyül teste ragyogásával, a kett? együtt a kámfor aromájára emlékeztet. Ez a kámfor aztán ajkán keresztül a fuvolába kerül, ahonnan megfoghatatlan hangvibrációként t?r el?, és er?nek erejével rabul ejti azoknak az elméjét, akik hallják. Ahogy a szavak gondolatok mondanivalóját hordozzák, ahogy a gondolatok a szemben tükr?z?dnek, ahogy egy mosoly a szív érzelmeir?l árulkodik, úgy a fuvola hangja Sri Krsna szépségét viszi a fül?n keresztül a szív templomának oltárára.

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.

The Republic (Greek: Politeia) is a Socratic dialogue, written by Plato around 380 BC, concerning the definition of (justice), the order and character of the just city-state and the just man, reason by which ancient readers used the name On Justice as an alternative title (not to be confused with the spurious dialogue also titled On Justice). The dramatic date of the dialogue has been much debated and though it must take place some time during the Peloponnesian War, "there would be jarring anachronisms if any of the candidate specific dates between 432 and 404 were assigned". It is Plato's best-known work and has proven to be one of the most intellectually and historically influential works of philosophy and political theory. In it, Socrates along with various Athenians and foreigners discuss the meaning of justice and examine whether or not the just man is happier than the unjust man by considering a series of different cities coming into existence "in speech", culminating in a city (Kallipolis) ruled by philosopher-kings; and by examining the nature of existing regimes. The participants also discuss the theory of forms, the immortality of the soul, and the roles of the philosopher and of poetry in society. Short Summary (Epilogue):X.1—X.8. 595a—608b. Rejection of Mimetic ArtX.9—X.11. 608c—612a. Immortality of the SoulX.12. 612a—613e. Rewards of Justice in LifeX.13—X.16. 613e—621d. Judgment of the Dead The paradigm of the city — the idea of the Good, the Agathon — has manifold historical embodiments, undertaken by those who have seen the Agathon, and are ordered via the vision. The centre piece of the Republic, Part II, nos. 2–3, discusses the rule of the philosopher, and the vision of the Agathon with the allegory of the cave, which is clarified in the theory of forms. The centre piece is preceded and followed by the discussion of the means that will secure a well-ordered polis (City). Part II, no. 1, concerns marriage, the community of people and goods for the Guardians, and the restraints on warfare among the Hellenes. It describes a partially communistic polis. Part II, no. 4, deals with the philosophical education of the rulers who will preserve the order and character of the city-state.In Part II, the Embodiment of the Idea, is preceded by the establishment of the economic and social orders of a polis (Part I), followed by an analysis (Part III) of the decline the order must traverse. The three parts compose the main body of the dialogues, with their discussions of the “paradigm”, its embodiment, its genesis, and its decline.The Introduction and the Conclusion are the frame for the body of the Republic. The discussion of right order is occasioned by the questions: “Is Justice better than Injustice?” and “Will an Unjust man fare better than a Just man?” The introductory question is balanced by the concluding answer: “Justice is preferable to Injustice”. In turn, the foregoing are framed with the Prologue (Book I) and the Epilogue (Book X). The prologue is a short dialogue about the common public doxai (opinions) about “Justice”. Based upon faith, and not reason, the Epilogue describes the new arts and the immortality of the soul. ? About Author: Plato (Greek: Platon, " 428/427 or 424/423 BC – 348/347 BC) was a philosopher in Classical Greece. He was also a mathematician, student of Socrates, writer of philosophical dialogues, and founder of the Academy in Athens, the first institution of higher learning in the Western world. Along with his mentor, Socrates, and his most-famous student, Aristotle, Plato helped to lay the foundations of Western philosophy and science. Alfred North Whitehead once noted: "the safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato." Plato's sophistication as a writer is evident in his Socratic dialogues; thirty-six dialogues and thirteen letters have been ascribed to him, although 15–18 of them have been contested. Plato's writings have been published in several fashions; this has led to several conventions regarding the naming and referencing of Plato's texts. Plato's dialogues have been used to teach a range of subjects, including philosophy, logic, ethics, rhetoric, religion and mathematics. Plato is one of the most important founding figures in Western philosophy. His writings related to the Theory of Forms, or Platonic ideals, are basis for Platonism. ? Early lifeThe exact time and place of Plato's birth are not known, but it is certain that he belonged to an aristocratic and influential family. Based on ancient sources, most modern scholars believe that he was born in Athens or Aegina between 429 and 423 BC. His father was Ariston. According to a disputed tradition, reported by Diogenes Laertius, Ariston traced his descent from the king of Athens, Codrus, and the king of Messenia, Melanthus. Plato's mother was Perictione, whose family boasted of a relationship with the famous Athenian lawmaker an

Potere, cortigianeria, dispotismo, libertà, uguaglianza... attuali o inattuali la satira d'Holbach e La Boétie? Cambiano i tempi e i nomi, ma la natura umana nel suo fondo negli ultimi secoli non è mutata. Com'è virtù di tutti i classici, le loro voci continuano a farci sorridere, indignare e riflettere non solo sul passato ma ugualmente sul presente e sul futuro, su quanto in esso ci possa essere di desiderabile o indesiderabile. In Appendice, i testi si possono leggere anche nella loro originaria edizione in francese. SOMMARIO?- Fabrizio Pinna, Una introduzione (in due tempi) e qualche digressione: I. Barone d'Holbach, "Quest'arte sublime dello strisciare"...; II. ?tienne de La Boétie, "Siate determinati di non voler più servire ed eccovi liberi"... . LIBERT? & POTERE: Paul Henri Thiry d'Holbach, Saggio sull'arte di strisciare ad uso dei cortigiani; Paul Henri Thiry d'Holbach, I Cortigiani; Jean le Rond d'Alembert, Cortigiano; ?tienne de La Boétie, La servitù volontaria. APPENDICE I: Libertà Uguaglianza (1799)- Il Cittadino Editore. APPENDICE II: Essai sur l’art de ramper, à l’usage des courtisans (1764) - Paul Henri Thiry d'Holbach; Des Courtisans (1773) - Paul Henri Thiry d'Holbach; Courtisan (1752) / Courtisane (1754) - Jean le Rond d'Alembert; Discours de la servitude volontaire o Contr'un (1549) - ?tienne de La Boétie.?LE COLLANE IN/DEFINIZIONI & CON(TRO)TESTI

19世纪末20世纪初，是人类社会发生深刻变化的关键时期，也是马克思主义发展的重要时期。如何认识资本主义新变化的本质？马克思主义在时代新变化面前还有没有生命力？在新的历史条件下无产阶级面临的*紧迫任务及其实现路径是什么？以列宁为代表的马克思主义者，科学地回答了时代提出的重大问题，与各种错误思潮展了坚决斗争，有力地推了马克思主义的重大发展，为马克思主义在20世纪波澜壮阔的历史揭了精彩的序幕。 在《20世纪马克思主义发展史》（九卷本）的体系结构中，本卷具有反映历史承、时代转换和内容综合的特殊性质，总体遵循逻辑与历史相统一的思路，采用史论结合的叙述方法，着力考察19世纪末至十月革命前马克思主义发展史上的重大事件、重要人物、重著作，力图全面、准确地反映这一时期马克思主义发展的历史风貌。

南怀瑾先生的著述涉及儒、释、道等中国传统文化经典，他常以经史合参的讲述方式、生动幽默语言，结合古今中外历史人文典故，结合当下的日常生活，引领新世代的人们直入文化的核心智慧，让读者更乐于了解历史人文的博大精深。本套装收录东方出版社已出版的南怀瑾作品。

　　《文化与人生》是哲学家贺麟撰写于抗战时期的论文集，是贺麟先生前期思想的代表作。《文化与人生》中每一篇文字都是为中国当时迫切的文化问题、伦理问题和人生问题所引起，而根据贺麟先生读书思想体验所得去加以适当的解答。这些解答所取的途径，如从学派的分野来看，似乎比较近中国的儒家思想，和西洋康德、费希特、黑格尔所代表的理想主义。《文化与人生》中大都系亲切地自道所思所感和所体察到的新意思，以与青年朋友们谈心论学。 　　《文化与人生》涉及人生、道德、教育、法制、宗教、中西文化与哲学各个方面，贺麟先生针对当时的现实问题行了思考与解答。贺麟先生注重将中国传统文化与西方哲学融合在一起，相互吸收、补充。同时，拒绝空谈自由、民主、平等等口号，而是讨论在现实生活中，如何使人们树立起自由、民主、平等的精神。