《围炉夜话》是明清时期著名的文学品评著作，全书分为221则，以“安身立业”为主旨，分别从道德、修身、读书、教子、忠孝、勤俭等十个方面，揭示了人生的深刻含义，其独到见解在中国文学史上占有重要地位。

蒙养之学  传世经典《龙文鞭影》原名《蒙养故事》，是古代非常有名的汉族儿童启蒙读物。作者的寓意是，看了这本《龙文鞭影》，青少年就有可能成为“千里马”。《龙文鞭影》主要是介绍中国历史上的人物典故和逸事传说。它问世后，成为*受欢迎的童蒙读物之一。

吟诵经典  陶冶情操  采录诸词 脍炙万口 《宋词》是继唐诗后的又一种文学体裁，它兼有文学与音乐两方面的特。宋词是中国古代文学皇冠上光辉夺目的一颗巨钻，在古代文学的阆苑里，她是一块芬芳绚丽的园圃。她以姹紫嫣红、千姿百态的丰神，与唐诗争奇，与元曲斗妍，历来与唐诗并称双绝，都代表一代文学之胜。远从《诗经》《楚辞》及《汉魏六朝诗歌》里汲取营养，又为后来的明清戏剧小说输送了有机成分。直到今天，她仍在陶冶着人们的情操，给我们带来很高的艺术享受。

《儒学小史》是北大哲学系教授干春松面向大众读者普及儒学发展历程的令人倍感亲切的一部小书。此书以历时性结构组织全书章节，全面梳理儒学从先秦时期直至现代的发展历史。作者从儒家学派的特始着手，探讨分析不同时期“儒”的定位，在下来的每一章节内均概括提炼出不同历史时期儒学发展的几个关键问题与角度展论述，如先秦儒学中“仁”和“礼”的精神、孟子与荀子的学说，汉代儒学发展的关键人物董仲舒、魏晋玄学与儒学的关系、宋明理学、清代汉学与宋学等，并以较大篇幅着重对现代新儒学之概念、儒学发展的新方向以及新儒学谱系行了阐释。全书结构简洁，脉络清晰，不仅全方位地描述了儒家思想的内涵，勾勒出一幅儒学生发、演变的历史全景，更体现了作者对儒学分期的独特思考与对儒学使命的殷切关注。

《礼记》初时据说有一百多篇，后为汉朝学者戴德简化为85篇，世人称之为《大戴礼记》。在编撰过程中，我们从权威版本中筛选出极为经典、实用，且具有文学价值的28个篇章，将其编辑成册。将每篇分为诸多小节，每个小节分为三部分：原文、注释与译文。整本书结构严谨，言简意赅，意蕴深远。

《史记·列传》是帝王诸侯外其他各方面代表人物的生平事迹和少数民族的传记。七十多篇《列传》，其语言简洁凝练，逻辑性强，使历史人物有血有肉、栩栩如生，历史事件生动有趣、精彩纷呈。

《三十六计》或称三十六策，是指中国古代三十六个兵法策略，语源于南北朝，它是根据中国古代军事思想和丰富的斗争经验总结而成的兵书，是中华民族悠久非物质文化遗产之一。《三十六计》在众多的兵书中独树一帜、雄踞一流，它是中华民族智慧宝库中的经典，与《孙子兵法》一起，并称为世界军事史上的“双璧”。故古书中称：“用兵如孙子，策谋三十六。”

《墨子》为战国百家中墨家的经典。墨子提倡兼爱、非攻、尚贤、尚同、天志、明鬼、非命、非乐、节葬、节用，对哲学、逻辑学都有研究和贡献。此外，他在军事学、工程学、力 学、几何学、光学上都有相当的研究和贡献，先秦的科学技术成就大都依赖《墨子》以传。

本书没有枯燥无味的说教，作者将自己多年的经历和学员的遭遇作为事例编写其中，这些事例在当今社会具有一定代表性，让大家从故事中有所悟、有所思、有所想，*终有所感。在本书里，作者会直痛，用幸福的理念切实可行地帮助到读者，让读者明白幸福真正的模样。本书没有枯燥无味的说教，作者将自己多年的经历和学员的遭遇作为事例编写其中，这些事例在当今社会具有一定代表性，让大家从故事中有所悟、有所思、有所想，*终有所感。在本书里，作者会直痛，用幸福的理念切实可行地帮助到读者，让读者明白幸福真正的模样。

成年人的词典里，没有容易二字。 无论你现在是20岁还是70岁，你都可能觉得已经过去的人生里出了一些岔子，其中有的部分无法修补，有的令人懊悔。 你觉得自己选错了专业，跳槽过于频繁，也有可能你正为要不要生孩子而纠结，或正在出轨边缘徘徊。 当你选择了一个方向、一份职业、一种生活方式甚至一个人，也意味着你放弃了其他的可能性。 那些可能性让人着迷，甚至勾引你放弃现有的生活重新来过。 重启毕竟是一个高成本的选择，人生不是一场随时存档读档的游戏，在这之前你需要充分模拟、推演、检查，做好准备再上路。 这本书就是为这样的顾虑而准备的，它写给所有与不可逆的时间搏斗的人。 你能在这里快速学习哲学家如何给不同的事物赋分，表彰它们给予人生的不同价值，看到哲学家如何从自己的中年危机里突围，他们甚至写过多篇论文探讨是不是应该放弃上面提到的其他可能性。 即使你不算改写人生，或者觉得人生过于乏味，这本书也能帮你换种思路，继续生活。

规范性是当代规范伦理学的一个核心观念。本书深探究了人类理性层面的规范性与某种植根于自然化的深层规范性之间的关系，考察了作为元概念/范畴的规范性对一系列相关理论概念、题旨的某种奠基性作用，以展示其解释力及整合力。

本书是一部探讨中国文明起源的著作，作者潜心研究中国历史、哲学和文化多年，力求洞悉中国文明的内在脉络。作者聚焦于中国文明起源过程中的理性要素，通过追溯这个时期理性要素的形态，试图还原中国文明*初的萌发过程。本书沿着中国古代思想观念发展的路，回溯发端，探究这个时期决定历史走向的观念是怎样的，历史是怎样被这种观念所决定的，以及这种观念的来源和后续发展，以此来逐渐揭中国文明起源发展的印记和规律。

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..

Ralph Waldo Emerson, was born at Boston in 1803 into a distinguished family of New England Unitarian ministers. His was the eighth generation to enter the ministry in a dynasty that reached back to the earliest days of Puritan America. Despite the death of his father when Emerson was only eleven, he was able to be educated at Boston Latin School and then Harvard, from which he graduated in 1821. After several years of reluctant school teaching, he returned to the Harvard Divinity School, entering the Unitarian ministry during a period of robust ecclesiastic debate. By 1829 Emerson was married and well on his way to a promising career in the church through his appointment to an important congregation in Boston. However, his career in the ministry did not last long. Following the death of his first wife, Ellen, his private religious doubts led him to announce his resignation to his congregation, claiming he was unable to preach a doctrine he no longer believed and that "to be a good minister it was necessary to leave the ministry."With the modest legacy left him from his first wife, Emerson was able to devote himself to study and travel. In Europe he met many of the important Romantic writers whose ideas on art, philosophy, and literature were transforming the writing of the Nineteenth Century. He also continued to explore his own ideas in a series of voluminous journals which he had kept from his earliest youth and from which virtually all of his literary creation would be generated. Taking up residence in Concord, Massachusetts, Emerson devoted himself to study, writing and a series of public lectures in the growing lyceum movement. From these lyceum addresses Emerson developed and then in 1836 published his most important work, Nature. Its publication also coincided with his organizing role in the Transcendental Club, a group of leading New England educators, clergy, and intellectuals interested in idealistic religion, philosophy, and literature.

由战国鬼谷子所著、东篱子翻译的《鬼谷子全鉴（珍藏版）（精）》一书在对《鬼谷子》原典进行细致分析的基础上，提炼出一个个具有时代感、实用性的主题，同时，辅以准确的解析文字，用大量耐人寻味的寓言、故事呈现出鬼谷子的智慧谋略，增强了《鬼谷子》原文的可读性和趣味性。

《春秋左氏传》（或称 《左氏春秋》，简称《左传》），多以史实解释《春秋》，起自鲁隐公元年（前722年），迄于鲁哀公二十七年（前468年），以记事为主，兼载言论，叙述详明，文字生动简洁，全面反映了当时的社会历史面貌，既是重要的儒家经典，又是我国部完整的编年体史书，在文学上也有很高的成就。

《春秋左氏传》（或称 《左氏春秋》，简称《左传》），多以史实解释《春秋》，起自鲁隐公元年（前722年），迄于鲁哀公二十七年（前468年），以记事为主，兼载言论，叙述详明，文字生动简洁，全面反映了当时的社会历史面貌，既是重要的儒家经典，又是我国部完整的编年体史书，在文学上也有很高的成就。

《春秋左氏传》（或称 《左氏春秋》，简称《左传》），多以史实解释《春秋》，起自鲁隐公元年（前722年），迄于鲁哀公二十七年（前468年），以记事为主，兼载言论，叙述详明，文字生动简洁，全面反映了当时的社会历史面貌，既是重要的儒家经典，又是我国部完整的编年体史书，在文学上也有很高的成就。

李叔同说佛+梁启超说佛(全二册)，主要收集了弘一法师一生开示佛徒的讲稿，和其晚年整理、辑录的处事格言。忠实地体现出弘一法师的佛学思想体系：以华严为境，四分律为行，导归净土为果。他平生重践履，讲谈要言不烦，而其慈悲的心怀则处处溢于言表。梁实秋曾称誉其讲稿“一字千金，值得所有人慢慢阅读、慢慢体味、用一生的时间静静领悟”，堪称能启悟世人的大德讲谈录。 是国学大师梁启超有关佛学方面的著作，是全面了解佛学文化起源及发展的读本。书中包括中国佛法沿革说略，印度佛教与佛陀时代，佛教之初输入，佛教与西域，佛学经典等内容。全文见解独到，内容深刻，是梁启超对传统佛学的现代性阐释。

王阳明是中国历史上罕见的立德、立言、立功三不朽的伟人，也是有明一代为杰出的政治家、军事家和哲学家。他的一生跌宕起伏，充满了传奇色彩，他的心学思想融合了儒释道三家之精髓。《王阳明教你读心悟道》主要介绍：做人做到道貌岸然，藏头缩尾，虚言应世。那是白活了！做到“此心光明”，坦诚直率，任其性情，却又被人喜欢、尊敬，那才不枉了一世为人。

天才诗人、著名小说家、散文家、翻译家苏曼殊经典名篇结集，著名学者章太炎、陈独秀高度评价苏曼殊并对其推崇备至。苏曼殊文学艺术造诣极高，与弘一大师李叔同并称“南社二僧”，诗人柳亚子盛赞其为“灵界诗翁”“千秋绝笔”！《读禅阅世》收录他大部分作品，他一生能诗擅画,通晓日文、英文、梵文,可谓多才多艺,在诗歌、小说等多种领域皆取得了成就。