●从未有哪个时代像今天一样，科学让人类社会以肉眼可见的速度向前演化。这场两千多年的长程奔跑似乎来到了冲刺阶段，不断有人做出世界末日的预言，那么，科学*终带给我们的究竟是生存还是毁灭？科学研究的目的究竟是什么？科学能告诉我们*真理吗？ 带着这样的终极关怀，《人人都该懂的科学哲学》首先讲述了科学脱离哲学、独立成长的过程，然后以智慧设计论、弦理论、占星术、有神论、社会建构主义、女性主义等充满争议的问题为例，辨析了科学的定义、方法和目的，科学和社会的关系。伟大的科学哲学家亚里士多德、笛卡儿、休谟、培根、波普尔、库恩等纷纷出场，上演了一场绵亘数千年的*辩论。 面对未来的挑战，无论人类能否破解“公地悲剧”、实现星际殖民、活到长生不老，杰弗里·戈勒姆以科学哲学的视角安慰我们：“当生命终结，人类文化仍然存在，只不过是存在于过去。希望它永远存在就太过分了，无异于希望巴黎时时处处是春天。” ●《人人都该懂的科学哲学》属于湛庐文化重磅推出的“新核心素养”系列图书之一。本系列图书致力于推广通识阅读，扩展读者的阅读面，培养批判性思考的能力。其中涵盖了哲学、心理学、法律、艺术、物理学、生物科技等诸多人文科学和自然科学的知识，其中《人人都该懂的科学哲学》的内容涵盖了科学哲学的核心思想，让你一本书了解科学哲学的核心智慧。

Dignità o miseria della natura umana? ?C'è un principio supposto prevalere tra molti che è del tutto incompatibile con ogni virtù o senso morale [...] Questo principio è che ogni benevolenza è mera ipocrisia, l'amicizia un inganno, lo spirito pubblico una farsa, la fedeltà un trucco per procurare fiducia e confidenza; e mentre tutti noi, in fondo, perseguiamo solo il nostro interesse privato, indossiamo questi bei travestimenti in modo da abbassare le difese degli altri ed esporli maggiormente alle nostre astuzie e macchinazioni?... Le meditazioni senza tempo di uno dei più grandi filosofi europei. SOMMARIO: Introduzione e avvertenza ai testi / Nota bibliografica: una mappa degli studi (di Fabrizio Pinna) - David Hume: Dignità o miseria della natura umana? / L'Amore di Sé. APPENDICE: Of the Dignity or Meanness of Human Nature; Of Self-love; My Own Life & Letter from Adam Smith, LL. D. to William Strahan, Esq.; Of the Reason of Animals; Of the Immortality of the Soul; Of Superstition and Enthusiasm; Of some Verbal Disputes. LE COLLANE IN/DEFINIZIONI & CON(TRO)TESTI

　　埃斯库罗斯，古希腊悲剧诗人，与索福克勒斯和欧里庇得斯并称为古希腊伟大的悲剧作家，有“悲剧之父”的美誉。本辑重讨论了埃斯库罗斯的三连剧《奥瑞斯忒亚》和《被缚的普罗米修斯》。《奥瑞斯忒亚》既是诗的事件，又是政治的事件。它讲述了一个共同体如何逐渐把目光聚集，见证正义的完成。同时，本辑通过分析《被缚的普罗米修斯》三连剧，试图重够一个新的、更纯一的悲剧之父形象。 　　《奥瑞斯忒亚》既是诗的事件，又是政治的事件。它讲述了这样的故事：一个共同体如何逐渐把目光聚集，见证正义的完成。正因如此，这部戏剧既是对人类——遵守道德和守法的生物——深刻的思考之一；也是对弥补个人，家庭和共同体的必需之物——当他们遭到侵犯时——深刻的思考之一。此外，甚至可以说，这部戏剧不只是在思考争议和惩罚；也不只是在思考如何指引那些想通过制度安排上述问题的人。这部三连剧本身，是为了城邦民/观众而上演的，和法庭一样，他的贡献在于，让正义得到见证。

 今天他将为你启幸福《幸福之路》是罗素的一本经典名著，拥有广泛的读者。在这本书里，罗素不依任何高深的学说，而是把一些经由他自己的经验和观察证实过的通情达理的意见归纳起来，制做出一张良方，希望无数对生活感到困惑和郁闷的男男女女，能够在此找到医治他们病案的方子，能够在以后凭着适当的努力变得幸福。  《幸福之路》浅显易懂，读起来饶有趣味。正如罗素写此书的目的，“希望那些遭受不幸而并未享受幸福的众多男女能够诊断出自己的症状并找出摆脱的方法”。的大门，门外是条布满鲜花的幸福之路！

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De La Boétie ofer? una dintre primele ?i cele mai clare explica?ii privind servitutea voluntar?, starea care define?te supunerea majorit??ii fa?? de minoritatea care de?ine puterea politic?. Este ?i va r?m?ne acela?i lucru, indiferent de scurgerea timpului: un eseu memorabil despre m?re?ia ?i micimile naturii umane, slujit exemplar de g?ndul ?i de pana unui geniu cu care timpul nu a avut prea mult? r?bdare.,,Dar, Dumnezeule mare, ce ?nseamn? asta? Cum s? numim aceast? nenorocire? Ce viciu ?ngrozitor e ?sta, s? vezi nenum?ra?i oameni, nu doar c? se supun, ci c? slujesc, nu c? sunt guverna?i, ci c? sunt tiraniza?i, neav?nd nici bunuri, nici p?rin?i, nici copii, nici m?car propria lor via???“ ?tienne de LA Boétie

Alchimia fericirii, publicat? ?n persan? (Kimiya?yi sa’adat), spre sf?r?itul vie?ii autorului, urm?re?te atenuarea tensiunilor dintre filosofii ?i misticii Islamului ?i scoate ?n eviden?? importan?a autodisciplinei ?i a ascetismului. Traducerea de fa?? are la baz? traducerea publicat? ?n 1910, ?n englez? de Claud Field (The Alchemy of Happiness) ?i este structurat? ?n opt capitole, aproximativ egale ca ?ntindere. Cartea de fa?? reune?te o serie de interpret?ri ale unor pilde cu con?inut religios evocate ?n Coran ?i ale unor idei exprimate de Mahomed, de al?i profe?i sau ?nv??ati musulmani. Chestiunile abordate de Al-Ghazali aduc ?n prim-plan ideea unei vie?i religioase exemplare. Astfel, el prezint? mai multe sfaturi pentru musulmanii pio?i. Raportul omului cu divinitatea, cu semenii s?i, cu rudele apropiate, dar ?i implica?iile religioase ale institu?iei c?s?toriei sau ale muzicii ?i dansului sunt printre cele mai importante subiecte din lucrarea lui Al-Ghazali. S? ?tii, o, preaiubite, c? omul nu a fost creat ?n glum? sau la ?nt?mplare, ci a fost f?cut ?ntr?un fel minunat ?i pentru un ?el ?nalt. Chiar dac? nu a existat dintotdeauna, el tr?ie?te ve?nic; ?i chiar dac? trupul s?u este slab ?i p?m?ntesc, spiritul ?i este m?re? ?i dumnezeiesc. ?i cu c?t este mai ales subiectul cunoa?terii noastre,cu at?t mai mare va fi ?nc?ntarea sim?it? ?n studierea acestuia; de exemplu, ne?ar face mai mult? placer s? ?tim secretele unui rege dec?t dac? am afla secretele unui ministru. V?z?nd c? Dumnezeu este cel mai ?nalt obiect posibil pentru cunoa?terea noastr?, cunoa?terea Sa trebuie s? ne d?ruiasc? mai mult? desf?tare dec?t oricare alta.

Urm?nd acela?i tipar de p?n? acum (Logica elefan?ilor, Editura All, 2012), Ciprian V?lcan ?i Dana Percec au selectat c?te dou?zeci de eseuri care formuleaz?, ?ntr-o manier? doar aparent lejer?, un r?spuns la tot at?tea pretexte, culese cu ochiul colec?ionarului de caricaturi din presa rom?neasc? ?i interna?ional? sau din tomuri mai mult sau mai pu?in colbuite. Autorii inspecteaz? cu lupa ?i curiozitatea entomologului numeroase ?nt?mpl?ri, mesaje ?i personaje contemporane, ?ndemn?ndu-i pe cititori, prin stilul degajat ?i tonul convivial, s? se amuze pe seama absurdului din via?a de zi cu zi. Fie c? este vorba de politic?, sport, mod?, mass-media sau tribunale, de gastronomie sau vr?jitorie, eseurile demonteaz? adev?ruri mici, truisme, precum ?i pl?smuiri de tot felul. Fiec?rei p??anii evocate ?n pretext – unele ilare, cu miros de b?lci, altele aproape detestabile – autorii Metafizicii bicicli?tilor ?i r?spund ?n manier? diferit?, dar convergent?, contur?nd o nevoie de a r?scoli excesele lumii pentru a o ?ndemna s? se rea?eze.

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).

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.

A fi rom?n? ?E o ru?ine!“, exclama Cioran. ?n ce m?sur? filosoful de la Paris avea dreptate? Ce ?nseamn? ?a fi rom?n“ ?ntr-o fals? tranzi?ie care aparent nu se mai termin?? La aceste ?i multe alte ?ntreb?ri ?ncearc? s? r?spund? scriitorul Ionel Necula ?n opus-ul de fa??, care ?nsumeaz? analize ale r?sturn?rilor sociale evidente, ?nregistrate ?n ultimii ?aptesprezece ani. Nu ?ntotdeauna comod, spiritul coroziv al autorului ??i spune cuv?ntul, av?nd uneori accente incendiare.

Coresponden?a lui Descartes dubleaz? opera sa propriu-zis?, fiind uneori mai expresiv? dec?t aceasta ?i cuprinz?nd cutezan?e filozofice pe care c?r?ile sale nu ?i le ?ng?duie. E aici, ?n paginile acestor scrisori, un Descartes mai viu, mai nuan?at ?n exprimare, mai amplu. O mare g?ndire filozofic?, precum aceasta, nu se resemneaz? cu propria realitate, ci se impune printr-o str?danie de a cuceri con?tiin?a public?, despre care dau seama aceste texte. Ele ?nchid ?n cuprinderea lor imaginea eforturilor prin care filozoful ??i creeaz? premisele posterit??ii sale.

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..

The Prince (Italian: Il Principe) is a political treatise by the Italian diplomat, historian and political theorist Niccolò Machiavelli. From correspondence a version appears to have been distributed in 1513, using a Latin title, De Principatibus (About Principalities). But the printed version was not published until 1532, five years after Machiavelli's death. This was done with the permission of the Medici pope Clement VII, but "long before then, in fact since the first appearance of the Prince in manuscript, controversy had swirled about his writings" Although it was written as if it were a traditional work in the Mirror of Princes style, it is generally agreed that it was especially innovative, and not only because it was written in Italian rather than Latin. The Prince is sometimes claimed to be one of the first works of modern philosophy, in which the effective truth is taken to be more important than any abstract ideal. It was also in direct conflict with the dominant Catholic and scholastic doctrines of the time concerning how to consider politics and ethics. Although it is relatively short, the treatise is the most remembered of his works and the one most responsible for bringing "Machiavellian" into wide usage as a pejorative term. It also helped make "Old Nick" an English term for the devil, and even contributed to the modern negative connotations of the words "politics" and "politician" in western countries. In terms of subject matter it overlaps with the much longer Discourses on Livy, which was written a few years later. In its use of examples who were politically active Italians who perpetrated criminal deeds for politics, another lesser-known work by Machiavelli which The Prince has been compared to is the Life of Castruccio Castracani. The descriptions within The Prince have the general theme of accepting that ends of princes, such as glory, and indeed survival, can justify the use of immoral means to achieve those ends.

O que somos?De onde viemos?!Para onde vamos? A que caminhos a vida nos leva? Essas e outras quest?es aflitivas e de todos os tempos nos s?o solucionadas por León Denis neste opúsculo. Filho da dor, Denis sabe, como você também, o quanto viver, muitas vezes é sofrer. E por isso apresenta, de modo t?o leve a solu??o espírita, racional, para o problema do existir. Mais do que um livro de Filosofia espírita, você tem em m?os palavras de consolo e estímulo para que cada trope?o do caminho seja compreendido e por assim dizer, aproveitado! Venha acompanhar-nos nesta viagem e descubra, em rápidos parágrafos os porquês de sua vida, da nossa vida, do planeta, do Universo.? Aos poucos, entenderemos com a lógica espírita como tudo esta em seu devido lugar.

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.

"Wilde è profetico sin dalle prima righe, quando denuncia la prevalenza dell’emozione sulla razionalità, male principe del nostro tempo, e poi del pietismo sull’emancipazione, male di tanta politica di pseudo sinistra" (dall'Introduzione di Alfredo Sgarlato). Wilde: ?perché la vita raggiunga la sua più elevata perfezione, ci vuole qualche cosa di più. Ciò che ci vuole è l'individualismo?, ?Utopia? Una carta geografica del mondo in cui non sia segnato il paese dell'Utopia, non varrebbe la pena d'essere guardata, perché vi mancherebbe il paese in cui l'Umanità atterra ogni giorno. Ma non appena v'è sbarcata, ella guarda più lontano, scorge una terra ancora più bella, e spiega di nuovo le vele. Progredire significa realizzare l'Utopia?. SOMMARIO: Introduzione (di Alfredo Sgarlato) - Postfazione. Breve biblio-nota ai testi e alla traduzione (di Fabrizio Pinna) - OSCAR WILDE Società e libertà: elogio dell'individualismo - APPENDICE I Oscar Wilde, Rapporti fra il socialismo e l'individualismo (di Luigi Fabbri, 1913) - APPENDICE II The Soul of Man under Socialism (1891). LA COLLANA IN/DEFINIZIONI

Human reason, in one sphere of its cognition, is called upon to consider questions, which it cannot decline, as they are presented by its own nature, but which it cannot answer, as they transcend every faculty of the mind. It falls into this difficulty without any fault of its own. It begins with principles, which cannot be dispensed with in the field of experience, and the truth and sufficiency of which are, at the same time, insured by experience. With these principles it rises, in obedience to the laws of its own nature, to ever higher and more remote conditions. But it quickly discovers that, in this way, its labours must remain ever incomplete, because new questions never cease to present themselves; and thus it finds itself compelled to have recourse to principles which transcend the region of experience, while they are regarded by common sense without distrust. It thus falls into confusion and contradictions, from which it conjectures the presence of latent errors, which, however, it is unable to discover, because the principles it employs, transcending the limits of experience, cannot be tested by that criterion. The arena of these endless contests is called Metaphysic.Time was, when she was the queen of all the sciences; and, if we take the will for the deed, she certainly deserves, so far as regards the high importance of her object-matter, this title of honour. Now, it is the fashion of the time to heap contempt and scorn upon her; and the matron mourns, forlorn and forsaken, like Hecuba: At first, her gover Modo maxima rerum, Tot generis, natisque potens... Nunc trahor exul, inops. —Ovid, Metamorphoses. xiii under the administration of the dogmatists, was an absolute despotism. But, as the legislative continued to show traces of the ancient barbaric rule, her empire gradually broke up, and intestine wars introduced the reign of anarchy; while the sceptics, like nomadic tribes, who hate a permanent habitation and settled mode of living, attacked from time to time those who had organized themselves into civil communities. But their number was, very happily, small; and thus they could not entirely put a stop to the exertions of those who persisted in raising new edifices, although on no settled or uniform plan. In recent times the hope dawned upon us of seeing those disputes settled, and the legitimacy of her claims established by a kind of physiology of the human understanding—that of the celebrated Locke. But it was found that—although it was affirmed that this so-called queen could not refer her descent to any higher source than that of common experience, a circumstance which necessarily brought suspicion on her claims—as this genealogy was incorrect, she persisted in the advancement of her claims to sovereignty. Thus metaphysics necessarily fell back into the antiquated and rotten constitution of dogmatism, and again became obnoxious to the contempt from which efforts had been made to save it. At present, as all methods, according to the general persuasion, have been tried in vain, there reigns nought but weariness and complete indifferentism—the mother of chaos and night in the scientific world, but at the same time the source of, or at least the prelude to, the re-creation and reinstallation of a science, when it has fallen into confusion, obscurity, and disuse from ill directed effort. I do not mean by this a criticism of books and systems, but a critical inquiry into the faculty of reason, with reference to the cognitions to which it strives to attain without the aid of experience; in other words, the solution of the question regarding the possibility or impossibility of metaphysics, and the determination of the origin, as well as of the extent and limits of this science. All this must be done on the basis of principles. ABOUT AUTHOR: That all our knowledge begins with experience there can be no doubt. For how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of themselves produce representations, partly rouse our powers of understanding into activity, to compare to connect, or to separate these, and so to convert the raw material of our sensuous impressions into a knowledge of objects, which is called experience? In respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it. But, though all our knowledge begins with experience, it by no means follows that all arises out of experience. For, on the contrary, it is quite possible that our empirical knowledge is a compound of that which we receive through impressions, and that which the faculty of cognition supplies from itself (sensuous impressions giving merely the occasion), an addition which we cannot distinguish from the original element given by sense, till long practice has made us attentive to, and skilful in separating it. It is, therefore, a question which requires close investigation, and not to b

"A megsemmisülés rejtélyes sz?vege egyszerre filozófiai traktátus, misztikus beavatás és poszthumán próza. A kortárs irodalomban egyre inkább feler?s?dik ez a nem-antropocentrikus hang, mely nem emberi sorsokat akar elbeszélni, hanem a nyelv és az ember k?z?s hiányt?rténetére mutat rá. ?Mennyien kapaszkodtak a létbe, mint egy végtelen fa t?rzsébe” - írja Horváth Márk és Lovász ?dám, hiszen az emberi állapot csak a társadalmi, nyelvi és metafizikai katasztrófa terében értelmezhet?. Apokaliptikus (neo)romantika és abszurd k?ltészet. Az utolsó ember kézik?nyve a túlélés lehetetlenségér?l."Nemes Z. Márió Az Idegenre hárult a sors ajándéka, hogy els?ként az utolsó emberek k?zu?l végignézze minden ku?ls?dleges k?telék pusztulását, és bizalmát lelkébe, s?t a lelkén is túlra helyezze, minden emberit maga m?g?tt hagyva. Minden ház gerendái k?z?tt barátságok és szerelmek jól táplált holttestei indultak oszlásnak, míg csak a csont fehérlett ki a vízb?l. Mint rég elhagyott kik?t?k tornyai, olyan hívogatóak voltak ezek a csontok az új kor embere számára.

《胡适四十自述》是胡适亲笔撰写的自传，在中国现代传记文学中独树一帜。在本书中，胡适从母亲的订婚开始，讲述了自己童年、少年与青年时代的人生经历。九年的家乡教育，从拜神到无神，以及他接受新式教育，考取官费留美，到“逼上梁山”的文学革命，皆是胡适难以忘记的人生历程，也是造就胡适成为当时中国学术、思想、舆论领袖的成因。同时，本书也是胡适与自己心灵的一次对谈。本书讲的不仅是胡适40岁以前的人生经历与思想建树，更反映了他当时所处社会的风貌。他人生所到的每一处都有描述，比如他的家乡、求学的上海、留学的美国、任职时所在的北京等等。通过这些不仅可以了解20世纪上半叶中国学术等领域的状况，也能从侧面反映出当时知识分子寻求进步的轨迹内容。在本书后，还附有精选的几篇胡适文章和胡适家族的世系表，通过阅读他的文章，也可切切实实地感受到他的思想信念，这些都对读者大有裨益。不仅如此，还可感受到胡适儒雅、睿智的文人风范，了解一个鲜活的胡适。《胡适谈哲学与人生》精选了胡适关于哲学和人生两个方面的文章，选录的均为胡适一生有代表性的文字，并结合多个版本进行了校对，力求呈现接近大师本人原意的文字。本书探讨了哲学和人生两个方面，从古代到现代，从过去到未来。包括中国古代哲学，现当代哲学，以及人生的观念。接受过新思想的胡适，其观念与当时的众多人迥然不同，一些人生观到现在读来仍让人觉得醍醐灌顶。《容忍与自由》一书所选篇目展现了胡适深刻、犀利的思想观点，也侧面展现了他在纷繁时事中的人格魅力。涵盖其从青年至晚年的各类文章，读者也可从中发现他思想上的转变，特别是“容忍与自由”，胡适年岁月大，越觉得“容忍比自由还更重要”。由于涵盖面广，内容丰富，使得本书的可读性大大提升。这些白话演讲和文章都十分浅显易懂，展现了胡适的睿智，使读者了解胡适思想的同时，能帮助读者理解那时学术界的状态，了解当时的世界和中国。在本书中，我们不仅能看到一位侃侃而谈的智者，也可以从他谈话的内容中，体会对加家国的热爱，以及胡适对民主和自由的坚持。

《当代中国人文大系：思辨哲学新探》不拘泥于黑格尔整个哲学体系的一般评述，而是根据作者的眼光，就其具有合理意义的一些方面加以剖析。首先，作者在这些方面确实受到启发，进而把这种启发叙述出来，以求与读者共享。在这些叙述中，不仅包含了作者受到启发的合理思想，而且尽可能地按照这些合理思想的发展趋势加以发挥。