In these talks, given in Europe and India, Krishnamurti goes into the importance of going into problems openly, without conclusions. "..because we approach our problems partially, through all these various forms of conditioning, it seems to me that we are thereby not understanding them. I feel that the approach to any problem is of much more significance than the problem itself, and that if we could approach our many difficulties without any particular form of conditioning or prejudice, then perhaps we would come to a fundamental understanding of them." An extensive compendium of Krishnamurti's talks and discussions in the USA, Europe, India, New Zealand, and South Africa from 1933 to 1967—the Collected Works have been carefully authenticated against existing transcripts and tapes. Each volume includes a frontispiece photograph of Krishnamurti , with question and subject indexes at the end. The content of each volume is not limited to the subject of the title, but rather offers a unique view of Krishnamurti's extraordinary teachings in selected years. The Collected Works offers the reader the opportunity to explore the early writings and dialogues in their most complete and authentic form.

The magi, as you know, were wise men – wonderfully wise men – who brought gifts to the new-born King of the Jews in the manger. They invented the art of giving Christmas presents. Being wise, their gifts were no doubt wise ones, possibly bearing the privilege of exchange in case of duplication. And here I have lamely related to you the uneventful chronicle of two foolish children in a flat who most unwisely sacrificed for each other the greatest treasures of their house.

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.

In The philosophy of mathematics, mathematics employee classification efforts to understand the philosophy is the branch.?The main question is related to the source of the object that is the subject of mathematics and mathematics. In particular examine the characteris-tics of a true proposition:??? What are the sources of mathematical subject matter??? What is about the meaning of a mathematical object??? What is the nature of a mathematical proposition??? What is the relationship between logic and mathematics??? What is the role of mathematics hermeneutic??? Mathematics played a role in the investigation which type?? What is the subject of mathematical investigations??? What is the human traits behind mathematics??? What is mathematical beauty??? What is the nature and source of mathematical truth???What is the relationship between mathematics and abstract material universe with the world???Another important issue is the reality of a mathematical the-ory. Mathematics (from the Natural Sciences as different) experimentally is sought reasons to find real specific mathematical theory can not be tested (see. Epistemology). Luitz that Brouwer 's laid the foundation for intuitionist mathematics of the representatives knew of this view. The logical mathematics is the approach of Bertrand Russell and Gottlob Frege was defended by David Hilbert, formalism is considered the repre-sentative of the current. Traditionalism logician the empiricist's (Rudolf Carnap, A. J. Ayer, Carl Hempel) were represented by one of the key issues in the philosophy of mathematics is also important to regard the certainty problem. Austrian logician Kurt G?del's also work Mathema-tics and mathematics.

n Filosofia meritului autorul folosete metoda fenomenologic pentru a prezenta evoluia instituiilor socio-morale care reglementeaz meritele; autorul propune n acest scop concepte originale, cum sunt ideonomia (sistemul de idei care fundamenteaz teoretic un sistem de apreciere a meritului); socionomia (sistemul de reguli care legitimeaz social un merit specific unei comuniti) i politonomia (sistemul de norme prin care se instituionalizeaz juridic meritul politic).Tratatul de Filosofie a meritului este structurat n trei pri corespunztor celor trei domenii existeniale n care se manifest fiina uman, spiritual, social, politic. Lucrarea prezint n extenso criteriile, principiile i formele de manifestare a meritului, premisele constituirii sistemelor sociale de apreciere a meritului, natura bio-psihic i socio-moral a meritelor precum i caracterul normativ al meritelor politico-juridice. Prima parte abordeaz sfera meritele cu caracter antropologic, antroponomic i antropocratic. Partea a doua prezint n extenso meritele cu caracter sociologic, socionomic i sociocratic i partea a treia analizeaz formele de manifestare a meritului din perspectiva politologiei, a politonomiei i a politocraiei. n fiecare capitol se regsesc argumente logice, etimologice i sociologice care justific aprecierea unor atribute i caliti umane ca merite individuale. Fiecare din cele douzeciiapte de capitole explic un tip de merit din tripl perspectiv: ideal social i politic.

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.

Volumul cuprinde dou? din cele mai reprezentative lucr?ri ?n care filosoful german ??i expune concep?ia moral?: ?ntemeierea metafizicii moravurilor (1785) ?i Critica ra?iunii practice (1788). ?n ?ntemeierea metafizicii moravurilor Immanuel Kant expune principiile moralit??ii, iar ?n Critica ra?iunii practice ??i construie?te propriul s?u sistem etic, ceea ce face ca aceasta s? fie considerat?, dup? Critica ra?iunii pure, a doua sa oper? fundamental?.?ntre cele dou? lucr?ri este o at?t de str?ns? leg?tur?, ?nc?t cunoa?terea numai a uneia din ele ne-ar oferi o imagine incomplet? asupra concep?iei sale morale.Immanuel Kant a avansat idei etice ?i ?n alte opere ulterioare (Religia ?n limitele ra?iunii – 1793 sau Metafizica moravurilor – 1797), dar numai ?n cele reunite ?n acest volum se ocup? de problemele teoretice ale moralit??ii.Traducerea a fost f?cut? dup? edi?ia german? din 1956 (Leipzig, Hrsg. Von Raymund Schimidt).

《一本书读懂50部哲学经典》是日本青年哲学学者平原卓的哲学普及作品。本书以帮助读者从系统吸收哲学知识，重新思考自己、认识自己、认识世界为出发，从古代、中世纪、近代到现代中筛选出50部西方哲学经典著作，包括《苏格拉底的申辩》《理想国》《君主论》《忏悔录》《论人类不平等的起源》《社会契约论》《致死的疾病》《悲剧的诞生》《人的境况》《忧郁的热带》《词与物》……作者逐一对各著作的历史背景与专业术语做了简洁明了地提要、概括，细细剖析其中所蕴含的精髓，并附上作者对此的解说。此外还配有相应图表行阐释说明。正如作者所言，即使是高中水平也能理解。本书一经出版，深受日本读者欢迎、上市后快速多次加印，已达19次印刷、突破十万册销量，并已授权韩国。

假设你在桥上，目睹电车即将撞上轨道上的五个人，拯救他们的*办法，就是把站在你身旁的一个人推下去，你会怎么选择？ 　　假设博物馆里每一幅画都是相同的红色画布，只有画名和简介不同，策展人说每幅画想传达的意念也有所不同，你可以要求退钱吗？ 　　假设村里的理发师只能帮不自己刮胡子的村民刮胡子，不能帮会自己刮胡子的村民刮胡子，他自己的胡子要由谁来帮他刮？ 　　以上问题都是哲学家精心设计的"思想实验"，因为哲学无法用科学实验来检验其正确性，于是哲学家在脑中设计出具体的假设情境，测试哲学理论是否符合我们对于相关概念的理解，以找出人生根本问题的答案。苏格拉底、柏拉图、萨特、加缪、尼采……众多伟大的哲学家都曾设计过思想实验。新锐哲学家伊夫·博萨尔特精选其中*经典的55则，用清晰易懂的方式加以阐述、推演，引领读者探讨*令人彷徨的人生11大主题。 　　

部分是形而上学的视角，梳理知识的本质和缘起，介绍帕拉图的"知识就是回忆”、康德形而上学的理论。 第二部分是逻辑学的视角，逻辑是知识的骨骼，知识就是用逻辑工具去统摄经验材料。梳理逻辑工具，帮助读者很快理解知识、发现知识、构建知识体系。从亚里士多德的论证开始，沿着形式逻辑、先验逻辑、数理逻辑、辩证逻辑、和纯粹逻辑的脉络，展现知识的结构和骨骼。 第三部分是理性批判主义的视角，从皮浪的"不做任何决定，悬置判断”开始，沿着怀疑主义、哥白尼革命和波普尔科学证伪的脉络，展现知识的不断肯定、否定和否定之否定的辩证发展规律。

孔子是中国的大思想家、大教育家、政治家、儒家学派创始人，中国国学的先驱，中华民族情操的缔造者。孔子的《论语》和他创的儒家思想影响了中国几千年。本书从哲学的视角，对孔子及孔子创的儒学作了全面的提升，从治国、伦理、教育、哲学等方面阐述孔子的大智慧，每篇之后都有“杨力启示”，提纲挈领地出本节内容精华，利于读者阅读，加深印象。

 本书是爱尔维修的代表作之一。《论精神》在1758年出版后，书中蕴含的无神论思想和对宗教伦理的批判令当时专制的教廷恐慌不已，被列为禁书。但与此同时，该书却在欧洲广受欢迎，短期内即被译成英文、意大利文和德文。在本书中，爱尔维修继承了洛克唯物主义的感觉论，以人的肉体感受性为基石，建立了以“自爱”为核心的功利主义伦理学。他的思想明，认为追求个人的利益和幸福这种趋乐避苦的“自爱”感情是人所共有的，正是这种人所共有的普遍情感推动着社会的步。此外，他在书中还猛烈抨封建专制制度，并公揭露宗教在保护封建制度中的作用。全书警句迭出，行文通俗，并穿插了大量有趣晓畅的比喻和例子来阐释严肃的社会议题和哲学思想，这深刻反映出爱尔维修不仅是一位伟大的思想家，而且还是一位精于修辞的文学家。

作者以逻辑学家的眼光，对“语言转向”的由来、动机和形成做了清晰而深的论述，指出：分析哲学导源于现代逻辑。而作者对理想语言派和日常语言派的具体考察一步揭示：现代逻辑知识之多少与修养之深浅直影响其哲学研究的深度和力度。作者呼吁：加强现代逻辑在哲学教学和研究中的地位与作用。这对一向缺乏强有力的分析传统的中国哲学界具有重大的现实意义。

在生活中，大部分人都觉得自己付出了很多，得到的很少，从而想要的会越来越多。作为一个普通人，在生活中有小欲望是可以的，但如果我们的欲望超出了自己的能力和位置——身心就会受到伤害。 　　您想要好的生活，这是人之常情；想要一份好的工作，也无可厚非。在《道德经说什么4》里，知名中医专家、中医诊断学博士罗大伦告诉我们：只要您能做到事来则应，事毕则忘——事来了就踏踏实实做事，事情做完了，就将做事带来的名誉、地位等忘掉，不去在意，您想要的，*终都会获得。

本书是汉语学界*部关于康德判断表的研究专著。以往关于判断表的各种争论，多根源于表格的构成要素不符合传统逻辑的形式要求，这就使判断表丧失了自身的有效性根基，并逐渐被视作范畴表的牵强的附属物。本书主要通过发掘康德沉默时期手稿（尤其是1775年《杜伊斯堡遗稿》的散页）中的内容，尝试还原出康德基于“a-b-x”这种新判断结构而对判断表的构建过程，并基于此，对判断表构成要素的合理性、完备性证明等争议问题行再思考。 康德对判断表的构思与设立，实际上正反映了他通过对传统逻辑的改造，以重建形而上学的潜在思路。重新理清判断表的逻辑根基，不仅能恢复该表格在先验哲学中的有效性，揭示先验哲学体系的真正逻辑基础，还可以延伸出对逻辑与形而上学的关系问题的思考。

哲学往往让人觉得太抽象、太难懂，很多人甚至不知道它和我们的生活有什么关系。本书以图解的方式，将抽象和复杂的哲学概念视觉化，即使没有哲学专业背景，也能精准掌握各种重要哲学思想核心。作者从我们经常接触的议题切入，让我们会发现，其实生活中充满了各个时代哲学家留下的智慧结晶。 　　本书系统性地挑选了2500年以来50位重要的哲学家，从苏格拉底到当代《正义论》的作者罗尔斯，每个哲学家介绍其2项*重要的哲学思想。这些哲学思想，涵盖了理解世界的角度、探索人类的本质，以及当代*重要的社会正义等议题。 　　哲学不是答案，而是不断对人生发问。本书对提升大众的哲学思维、逻辑能力有很大帮助。从柴米油盐、爱恨生死到人生哲理，你想得到、想不到的问题，这里通通有解！

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部，在佛教界被认为准佛经。被誉为中国佛教净土宗十三祖的民国高僧印光法师称之为“善世奇书”并将其列入他在苏州弘化社常备流通书籍。 本书以佛教思想为主线，汇集了许多历史故事，深刻地诠释了中圈儒释道三教文化，融知识性、趣味性、哲理性为一体，雅俗共赏，启迪智慧，有益于劝人为善、济世救人、净化心灵、消除烦恼、大彻大悟。 原书全部为古文，已不便今人阅读。经曾琦云先生今译并注释，本书得以出版，得到了当代佛教界权威人士的关心和支持。中国佛教协会会长传印法师曾亲为本书作序；中国佛教文化研究所已故所长吴立民教授为本书题写书名；全国政协委员、中国佛教协会已故副会长周绍良先生为本书题词。

部，在佛教界被认为准佛经。被誉为中国佛教净土宗十三祖的民国高僧印光法师称之为“善世奇书”并将其列入他在苏州弘化社常备流通书籍。 本书以佛教思想为主线，汇集了许多历史故事，深刻地诠释了中圈儒释道三教文化，融知识性、趣味性、哲理性为一体，雅俗共赏，启迪智慧，有益于劝人为善、济世救人、净化心灵、消除烦恼、大彻大悟。 原书全部为古文，已不便今人阅读。经曾琦云先生今译并注释，本书得以出版，得到了当代佛教界权威人士的关心和支持。中国佛教协会会长传印法师曾亲为本书作序；中国佛教文化研究所已故所长吴立民教授为本书题写书名；全国政协委员、中国佛教协会已故副会长周绍良先生为本书题词。

《了凡四训》又名《命自我立》，为明代袁了凡先生所作的家训，以其亲身经历教戒他的儿子袁天，认识命运的真相，明辨善恶的标准，改过迁善的故事。 本书将了凡四训四篇分为若干章节编写，每一章另外提炼标题，如*篇立命之学，其章节为：*章解题，第二章孔先生算命……除了解题这一章外，其他每一章都分为原文、注释、译文、解读、名言哲语五个部分。 本书的通俗性表现在注释、译文，一般读者读完这两部分就弄懂了原文的含义，注释则具有知识性，将古汉语基本知识告诉读者。 本书的趣味性在于例证这些故事，用事例更好地说明本段文字的含义，形象生动，引人胜。 本书的权威性体现在解读和名言哲语。本书解读注重用简明通俗的语言解读原文内容，同时引用古今圣贤对原文道理的说明。其中的名言哲语则引用古今中外名人的话或者人们长期以来经验总结的警句哲言，以这些*权威性的话来*后说明本文的道理。