In several of the dialogues of Plato, doubts have arisen among his interpreters as to which of the various subjects discussed in them is the main thesis. The speakers have the freedom of conversation; no severe rules of art restrict them, and sometimes we are inclined to think, with one of the dramatis personae in the Theaetetus, that the digressions have the greater interest. Yet in the most irregular of the dialogues there is also a certain natural growth or unity; the beginning is not forgotten at the end, and numerous allusions and references are interspersed, which form the loose connecting links of the whole.

The Phaedrus is closely connected with the Symposium, and may be regarded either as introducing or following it. The two Dialogues together contain the whole philosophy of Plato on the nature of love, which in the Republic and in the later writings of Plato is only introduced playfully or as a figure of speech. But in the Phaedrus and Symposium love and philosophy join hands, and one is an aspect of the other. The spiritual and emotional part is elevated into the ideal, to which in the Symposium mankind are described as looking forward, and which in the Phaedrus, as well as in the Phaedo, they are seeking to recover from a former state of existence.

The Protagoras, like several of the Dialogues of Plato, is put into the mouth of Socrates, who describes a conversation which had taken place between himself and the great Sophist at the house of Callias—'the man who had spent more upon the Sophists than all the rest of the world'—and in which the learned Hippias and the grammarian Prodicus had also shared, as well as Alcibiades and Critias, both of whom said a few words—in the presence of a distinguished company consisting of disciples of Protagoras and of leading Athenians belonging to the Socratic circle.

Our next task is to study coming-to-be and passing-away. We are to distinguish the causes, and to state the definitions, of these processes considered in general-as changes predicable uniformly of all the things that come-to-be and pass-away by nature. Further, we are to study growth and 'alteration'. We must inquire what each of them is; and whether 'alteration' is to be identified with coming-to-be, or whether to these different names there correspond two separate processes with distinct natures.

The Critique of Practical Reason follows on from Kant's Critique of Pure Reason and deals with his moral philosophy. The second Critique exercised a decisive influence over the subsequent development of the field of ethics and moral philosophy, beginning with Johann Gottlieb Fichte's Doctrine of Science and becoming, during the 20th century, the principal reference point for deontological moral philosophy.

The first of Immanuel Kant's mature works on moral philosophy and remains one of the most influential in the field. Kant conceives his investigation as a work of foundational ethics, one that clears the ground for future research by explaining the core concepts and principles of moral theory and showing that they are normative for rational agents. Kant aspires to nothing less than this: to lay bare the fundamental principle of morality and show that it applies to us.

What the great learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.

When the war broke out at Alexandria, Caesar sent to Rhodes, Syria, and Cilicia, for all his fleet; and summoned archers from Crete, and cavalry from Malchus, king of the Nabatheans. He likewise ordered military engines to be provided, corn to be brought, and forces dispatched to him. Meanwhile he daily strengthened his fortifications by new works; and such parts of the town as appeared less tenable were strengthened with testudos and mantelets. Openings were made in the walls, through which the battering-rams might play; and the fortifications were extended over whatever space was covered with ruins, or taken by force. For Alexandria is in a manner secure from fire, because the houses are all built without joists or wood, and are all vaulted, and roofed with tile or pavement.

Julius Caesar, holding the election as dictator, was himself appointed consul with Publius Servilius; for this was the year in which it was permitted by the laws that he should be chosen consul. This business being ended, as credit was beginning to fail in Italy, and the debts could not be paid, he determined that arbitrators should be appointed: and that they should make an estimate of the possessions and properties of the debtors, how much they were worth before the war, and that they should be handed over in payment to the creditors. This he thought the most likely method to remove and abate the apprehension of an abolition of debt, the usual consequence of civil wars and dissensions, and to support the credit of the debtors.

Immanuel Kant (1724-1804) este o figur? legendar? a filosofiei germane, opera sa fiind baza ? revolu?iei copernicane“ petrecute ?n istoria g?ndirii ?n plin? er? de av?nt al romantismului. ?n volumul de fa?? sunt cuprinse dou? eseuri foarte pu?in cunoscute publicului amator de filosofie, ?n care vom reg?si g?ndurile filosofului privitoare la ?nceputuri (ale istoriei omenirii) ?i sf?r?ituri (ale lumii ?n general). Scrise dup? celebra triad? a ? Criticilor“, textele poart? amprenta sistemului kantian de g?ndire, dar constituie totodat? ?ncerc?ri remarcabile de abordare a unor subiecte de larg interes, analizate din perspectiva ve?nicei clauze a ? condi?iilor de posibilitate“. Orice minte uman? care va ?ncerca s? cuprind? ?nceputul ?i sf?r?itul se va vedea constr?ns? ?ntr-un fel sau ?n altul de limitele pe care Kant ?ncearc? s? le expun? aici ?n idei c?t mai simple.? Istoria naturii ?ncepe a?adar cu binele, c?ci este lucrarea lui Dumnezeu, iar istoria libert??ii cu r?ul, c?ci este lucrarea oamenilor. Pentru individ, care, ?n exerci?iul libert??ii prive?te doar c?tre sine, o astfel de schimbare a fost o pierdere pentru natur?, ale c?rei scopuri sunt orientate spre oameni ca specie, a fost un c??tig.“

Constantin Dobrogeanu-Gherea (1855-1920), critic literar ?i politician intelectual, s-a num?rat printre primii sociologi ai Rom?niei. Lucrarea de fa??, care ?ncheie celebrul studiu Neoiobagia, constituie prima analiz? bine ?ntemeiat? a vie?ii sociale care a caracterizat Rom?nia ?ntre 1866 ?i Al Doilea R?zboi Mondial, fiind o concluzie ?i totodata o sintez? a acestui studiu.Dincolo de cifre ?i de personajele citate, dincolo de obiectele specifice ale analizei, cititorul r?bd?tor poate descoperi c?, sub forma diferit?, vom g?si de data aceasta un fond: fibra profund? din care se ?mpletesc ve?nicele noastre probleme na?ionale.? ?i doar? din cele spuse se vede clar unde rezid? r?ul ??rii. O organiza?ie social? ?i de stat antagonic? ?i contradictorie, care preface institu?iile ei ?n aparen?e ?i minciun?. O via?? politic? ?i economic? plin? de resturi feudale, care nu vor s? moar?, ?i bazat? pe capitalismul modern,care nu poate ?nc? s? tr?iasc?.“ - Constantin Dobrogeanu-Gherea

Pamfletul Sim?ul comun (1776) a fost un veritabil best-seller ?n epoc?, succesul de care s-a bucurat reflect?ndu-se ?n numeroasele republic?ri. Lucrarea pledeaz?, cu argumente solide, pentru separarea total? a coloniilor americane de Marea Britanie, invoc?nd drepturile naturale ale oamenilor, egalitatea ?i suveranitatea fiec?rei fiin?e, supunerea doar fa?? de lege ?i caracterul absurd al institu?iei monarhiei. Autorul surprinde cu verv? ?i fine?e toate circumstan?ele favorabile desprinderii de patria-mam?, ?ndemn?ndu-?i concet??enii s?-?i decid? singuri soarta.

Lucrarea aceasta se bazeaz? pe teza de doctorat a autorului, sus?inut? ?n iunie 2008, Problema drept??ii ?i restituirea propriet??ilor ?n Rom?nia post-decembrist?, fiind ?ns? o versiune modificat? a tezei. Dup? cum m?rturise?te autorul, unele pasaje tehnice au fost adaptate, pentru a putea fi u?or inteligibile pentru publicul larg. Cartea de fa?? este rezultatul unor ample cercet?ri, ?ncepute ?n 2002. ?Nu mai cred c? principala datorie a filosofului moral este de a produce ?solu?ii? (sentin?e) la problemele etice percepute ca atare ?ntr-un univers social. […] La fel ca ?ntr-un tribunal, pledoariile sunt utile, ?i e bine s? se foloseasc? de argumente c?t mai puternice ?i mai rafinate. Dar, la fel cum cercetarea ?n materie de drept nu-?i poate propune ca obiectiv principal producerea de pledoarii specific avoca?ilor (cu toate c? examinarea fundamentelor legii poate conferi o greutate suplimentar? unei pledoarii particulare sau alteia), tot a?a cercetarea de ordin etic nu-?i poate propune ca obiectiv ceva similar pledoariilor.“ Con?inutul este organizat ?n 7 capitole, concluzii ?i o bibliografie, util? f?r? ?ndoial? pentru oricine ar dori s? aprofundeze chestiunile abordate de autor. Introducerea este urmat? de o discu?ie conceptual? ?i metodologic? despre repara?ie (capitolul 2), rectificare, restitu?ie, drepturile de proprietate ?i evaluarea moral? a restitu?iei. Celelalte capitole se ocup? de urm?toarele teme: nedreptatea na?ionaliz?rii (capitolul 3), restitu?ia post-comunist? (capitolul 4), argumentul coasian (capitolul 5), restitu?ia ?i dreptatea transgenera?ional? (capitolul 6), principiul nozickian al rectific?rii nedrept??ilor (capitolul 7). ?Am ?ncercat apoi s? analizez ce anume presupune c?utarea unui r?spuns la o ?ntrebare de tipul ?Este restitu?ia justificat? ?? (?n 2.3.) Rezultatul important, cred, a fost acela c? nu exist? un r?spuns simplu, ?i c? o astfel de ?ntrebare este prost formulat?. Am propus ?n loc alte cinci ?ntreb?ri, mai precise : dac? actul na?ionaliz?rii a fost unul nedrept, dac? o politic? restitutiv? risc? sau nu s? ?ndrepte o nedreptate trecut? ?nf?ptuind o alta, dac? putem identifica cu precizie obiectele restitu?iei ?i dac? orizontul temporal introduce elemente importante ?n cadrul de evaluare moral? (at?t ca atare, c?t ?i ?n dimensiunea sa intergenera?ional?). ?n primul r?nd, putem afirma c? politica aleas? imediat dup? 1989 (cea a men?inerii status-quo-ului, ?n speran?a c? lucrurile se vor rezolva cumva de la sine sau ca o solu?ie ideal? se va prezenta ?n mod miraculos) a fost at?t lipsit? de vreo justificare moral?, c?t ?i neinspirat? din punct de vedere pragmatic.“

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.

《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。

　　經學曾經長久地塑造了中華文明。正如李源澄《經學通論》所言：“經學者，統一吾國思想之學問。未有經學以前，吾國未有統一之思想。經學得漢武帝之表彰，經學與漢武帝之大一統政治同時而起。吾國既有經學以後，經學遂爲吾國人之大憲章。經學可以規定私人與天下國家之理想，聖君賢相經營天下，以經學爲模範，私人生活，以經學爲楷式，故評論政治得失，衡量人物優劣，皆以經學爲權衡。無論國家與私人之設施，皆須於經學上有其根據。經學與時王之律令有同等效用，而經學可以産生律令，修正律令。在吾國人心目中，國家之法律不過一時之規定，而經學則如日月經天，江河行地，萬古長存。董生言‘天不變，道亦不變’是也。”百年以來，鼎祚數易，國運遷變，經學不但無預於國家建制，而且退出日常生活。即便在學術研究層面，現代學科建立之後，經學一變而爲史學，再變而爲史料，經學之精神蕩然無存焉。 　　時至今日，經學已近成絶學。民國以降，學術轉型主要表現爲現代學術體制的建立與經學一科的取消。現代學術轉型之後，中國學術研究幾乎完全被西式的學科、方法所主導。以西方學科對中國典籍進行系統化、邏輯化的整理，對現代人認識傳統，固然有一定的合理性，但是由於倡導現代學術的批學者，對傳統學術缺乏必要的同情之理解，以至有意地抹煞傳統的價值。自胡適以來，現代學術的總體特徵，是將“中國”視爲古代，將典籍視爲史料，由此建立起來的文、史、哲，都只有“史”的意義，而缺乏“學”的價值。由此，儒家經典被“圓鑿而方枘”，割裂分解，難尋其本源，不能得到有效的傳承。而且，中國特有的經學一科被取消，使傳統重要的經籍，被分割到不同的學科之中，僅僅成爲有待西方學科進行整理的史料，甚至一些不能納入西方學科的典籍，連史料的價值也日趋微小，長期無人問津。尤其是從二十世紀五十年代以來，大師凋零已盡，學術官僚化、市場化交相侵袭，我們的整個研究環境和學術局面，不但不能上接漢宋之通途，甚至不能接承乾嘉之小道，對古典瞭解之不足，有甚於晚明之浮誇。 　　然而，中國的政治、社會秩序的重建，思想學説的創新，越來越需要傳統思想的資源。一個族群如果失去共同的道德精神，便不可能支撑其政治社會建設，更不可能真正有效地學習其他文明的先進經驗。在現代學術建立百年之後，如何認識我們自身，仍然是一個没有完成的課題。由于缺乏對自身的清醒認識，導致我們在學習西方的時候，常常視中國爲病人，把西方當藥鋪，結果往往是自處於北地而强植南方之橘，自視爲東施而强效西施之顰。事實上，只有深刻地認識自己，才有可能真正有效地學習西方，也只有深刻地認識古典，才可能真正地走向未來。而作爲中國古典文明核心與根源的經學，正是我們今天重新認識這個國家的性質的立足點，也是我們今天重新認識歷史的根據，是我們開出新的政治社會的基礎。 　　面對百年來中國的政治、社會轉型，今天的經學研究，既不可能假裝生活在古典的經學時代，只要通過注疏便可以發明經義，也不可能假裝生活在西方社會，仿佛模仿西方學術便能弘揚古學。我們今天提倡經學，基本的任務，即是“爲往圣繼絶學”，通過一字一句理解那些古典大書，與古聖先賢對話。但是，經學的生命力，更藴藏在洞察古今，返本開新之後的義理創造之中。從董仲舒，到朱子，到康有爲，每一個歷史的轉折點上，正是這些學徹天人，既精通古經、又深知時變的解經家，既推動著歷史的發展，也推動了經學的發展。孔子有云：“人能弘道，非道弘人。”對中國來説，經學的重要性，不證自明。但是，經學的生命力，及其回應一個變動時代的問題的能力，則需要經學研究者去證明，古代如此，現在也是如此。 　　當今之世，時在文景，學如晚明。經學不興，大道不彰。我們相信，不建立在自己偉大傳統基礎之上的民族，就不可能是健全的民族；不建立在自己偉大傳統基礎之上的思想，也不可能成爲超越時代局限的思想。而傳統思想資源，重要的就是經學的資源。因此，進一步强調經學研究，成爲這個時代學術研究迫切的任務。 　　我們希望，通過重新開啟經學研究，反思今天學科建制的不足，爲分裂的學科尋找共同的靈魂； 　　我們希望，通過重新開啟經學研究，接續華夏二千年來文明的主流，爲往聖先賢的學問，探求現代轉化的方式； 　　我們更希望，通過重新開啟經學研究，重新回到什麽是政治，什麽是好的生活方式等人類永恆面對的根本性問題的關切，爲生活方式的構建尋找新資源，爲國族的未來探索新方向。 　　經學的重新開展，意味著重回古典，再造文明，在這樣的時刻，每一個治古典經史之學的學者，背後都站立著這個族群數千年的文明史，以及她无法預知的未來。

　　本书为康有为（1858-1927）与各方人士及团体机构往返书信的结集，收录现存已知往函607通，来函330通，凡937通，分作四类，依时间先后整理排列。

思维科学，乃万学之学。作者坚信，所有深受传统思维模式影响的人，通过阅读本书，都一定会灵活改变自己的思维，运用正确的思考方法，去应对各种挑战和应付各种困难，从容地化解生活中的难题，从而使道路越走越宽、成就越来越显著，顺利地到达智慧的境界！

《培根论说文集》收集了培根长达二十八年的间歇创作，涉及荣誉、财富、爱情、名声、雄心和友谊等人类生活和感情的各个方面，其精辟理智的见解和冷静雄犀的笔调使其成为人类文学史和思想史的重要著作，也是至今出色和流传广的人文作品之一。