Lucrarea adun? eseuri filozofice ?i evoc? figuri de marc? ale culturii rom?ne.

Dac? Riscul g?ndirii nu s-a bucurat de aten?ia meritat?, probabil din cauza exploziei nea?teptate de produc?ii culturale – ?i mai ales pseudoculturale – care s-a petrecut dup? decembrie 1989, noua lucrare a celor doi g?nditori, scris? dup? aproape dou? decenii, ar trebui s? aib? toate premisele pentru a fi receptat? cum se cuvine.Sub forma ?n?el?toare a dialogului ?ntre cinci personaje caracterizate – fiecare – de un stil de g?ndire bine determinat cei doi ascund nenum?rate giuvaere ale g?ndirii originale, penetrante ?i vizionare. Cititorul obi?nuit s? caute pe copert? elementele care s?-i permit? m?car printr-un exerci?iu deductiv descifrarea ingredientelor discursului celor doi autori va fi surprins la fiecare pagin?.Dac? ?cele 5 lucruri esen?iale pe care trebuie s? le ?tii despre via??“ reprezint? de cele mai multe ori o simpl? etichet?, sub care compozi?ia eterogen? a con?inutului, superficialitatea ?i caracterul facil al expunerii mul?umesc ?i conving doar pe termen scurt, ?n cazul lucr?rii celor doi filosofi rom?ni lucrurile stau exact pe dos. ?n cele cinci capitole care analizeaz? avatarurile g?ndirii sunt ascunse nenum?rate modele de ?n?elepciune ?i de disciplin? a logosului, f?r? a fi anun?ate, explicate cu toate determina?iile conexe sau accentuate ?n vreun fel. Acesta este probabil cel mai elegant mod de a r?spl?ti cititorii: spun?ndu-le cum f?r? a-i avertiza c?.Pentru cine ??i dore?te totu?i o etichet? care s? u?ureze clasificarea acestui volum, cea mai concis? ?i mai potrivit? este oferit? de un binecunoscut dicton latin: Sapienti sat. ?ntr-un ocean de solu?ii, Sorin Vieru ?i Terente Robert construiesc o insul? de probleme a c?rei tr?inicie este alarmant? ?i, ?n acela?i timp, reconfortant?.

Istoriile excentricit??ii din Logica elefan?ilor adopt? tonul comentariului pe dou? voci, simul?nd (?i stimul?nd) un canon care dubleaz?, prin reluare, recuperarea detaliului ca fiind princip(i)al. Fiziologiile devin ilustre, consecven?a ??i expune abera?ia, apetitul pentru trecut este inevitabil patologic, iar neao?ismele curente rezoneaz?, fire?te, cu globalizarea. ?ntr-o logic? elefantin?, inteligen?a are a se v?di, chiar gigantesc, ?n nimicnicia ?faptului divers“. Supraabunden?a concentr?rii miniaturale exacerbeaz? efectele ?ngurgit?rii unei mu?te ori ale studierii timpului liber al felinelor de cas?. Lenjeria intim? necesit? un tratament aristocratic, iar ?njur?tura ?i b?taia se sacralizeaz? ?ntr-un univers ?n care guvernarea p?r?se?te modelul pastoral pentru recursul la structuri galinacee. Textele lui Ciprian V?lcan ?i ale Danei Percec (sur)prind acest nesa? cu care lumea ?ns??i pare a-?i exprimenta limitele, n?ucit? parc? de proliferarea propriilor excese.

„Greu este s? fii bun“. A?a suna verdictul unui filozof presocratic la care m? încruntam abitir pe la 20 de ani. Acum, la 60, dup? ce am înv??at de la aceia?i în?elep?i c? „to?i oamenii sunt r?i“, dar c? „nu trebuie s?-i judeci“, nu m? mai gr?besc cu încruntarea. Doar zâmbesc pu?in ofilit, în dulce resemnare. Cu un astfel de zâmbet – trist, admirativ, îng?duitor ?i comp?timitor totodat? – trebuie întâmpinat (?i f?r? îndoial? iertat) Tomas H., personajul axial din romanul Cameliei Cavadia. Destinat fericirii, dar e?uat lamentabil. Vinovat inocent ?i egofil culpabil. ?i totu?i înseninat, dureros de triumf?tor în final, dup? ce altruismul învinge mizantropia, iar d?ruirea de sine absolv? vinov??ia. În fond, ce ar fi vina f?r? isp??ire? Un roman despre povara fericirii (chiar a?a!) ?i chinul permanent al demonicului de a surpa – prin patologia patimii oarbe – iubirea curat?, armonia conjugal?, farmecul divin al copil?riei ?i nobila condi?ie de p?rinte. Un debut surprinz?tor prin precizia arhitecturii narative ?i siguran?a rotirii caruselului cu multe ?i subtile rela?ii psihologice. În plus, îmbucur?tor prin op?iunea preponderent moral?, într-o vreme dominat? de anarhie, relativism ?i etic? în r?sp?r. – Dan C. Mih?ilescu ?„De când m? ?tiu am vrut s? devin scriitoare. PR de meserie, am scris pove?tile altora, dar mi-am dat seama c? am în?untrul meu propriile pove?ti care a?teapt? s? le dau via??. Tot ceea ce am f?cut pîn? acum a roit în jurul cuvintelor. Prin prisma meseriei mele, am scris sute de comunicate, am luat zeci de interviuri, m-am trezit cu zeci de fraze construite-n cap ?i am adormit cu altele bâzâindu-mi în ureche. Am hot?rât ca e timpul s?-mi urmez visul ?i s? devin ceea ce m-am sim?it mereu.“ – Camelia Cavadia

Apology presents the speech of self-defence given by Socrates in his trial for impiety and corruption specifically against the charges of corrupting the young, and by not believing in the gods in whom the city believes, but in other daimonia that are novel.

After an interval of some months or years, and at Phlius, a town of Peloponnesus, the tale of the last hours of Socrates is narrated to Echecrates and other Phliasians by Phaedo the beloved disciple. The Dialogue necessarily takes the form of a narrative, because Socrates has to be described acting as well as speaking. The minutest particulars of the event are interesting to distant friends, and the narrator has an equal interest in them.

Of all the writings of Plato the Timaeus is the most obscure and repulsive to the modern reader, and has nevertheless had the greatest influence over the ancient and mediaeval world. The obscurity arises in the infancy of physical science, out of the confusion of theological, mathematical, and physiological notions, out of the desire to conceive the whole of nature without any adequate knowledge of the parts, and from a greater perception of similarities which lie on the surface than of differences which are hidden from view.

The Ion is the shortest, or nearly the shortest, of all the writings which bear the name of Plato, and is not authenticated by any early external testimony. The grace and beauty of this little work supply the only, and perhaps a sufficient, proof of its genuineness. The plan is simple; the dramatic interest consists entirely in the contrast between the irony of Socrates and the transparent vanity and childlike enthusiasm of the rhapsode Ion.

The Confessions is an autobiographical work of Jean-Jacques Rousseau which initiated modern autobiography. Covering the first fifty-three years of Rousseau's life the book provides an account of the experiences that shaped his personality and ideas.

Areopagitica is among history's most influential and impassioned philosophical defences of the principle of a right to freedom of speech and expression. Today, Areopagitica is regarded as one of the most eloquent defences of press freedom ever written – and as one of the most influential, because many of its expressed principles have formed the basis for modern justifications.

《西方美学史》是朱光潜先生*重要的一部美学著作，也是我国学者撰写的*部西方美学史专著。全书分为上下两卷，对公元前6世纪到20世纪初的西方美学思想发展历史作了全面、系统的论述。具有丰富的史料价值和开创性的学术价值，代表着中国研究西方美学思想的水平。长期作为高等学校文科教材使用，被许多学者认为是迄今国内学者撰写的同类著作中*好的一部。行文深入浅出，通俗晓畅，广受读者欢迎，是一部不朽的美学经典。

Hegel este cel mai sistematic filozof, a c?rui oper? este coerent articulat? ?i sus?inut? de o dens? ?es?tur? conceptual? ?i o teleologie cu un pronun?at caracter axiologic. Hegel a vrut ?i ?n parte a reu?it s? construiasc? o concep?ie articulat? ?i cuprinz?toare despre om, societate, natur? ?i divinitate. Fiecare component? a sistemului s?u filozofic, structurile logice, societatea, arta, politica sau istoria nu pot fi ?n?elese f?r? ?ntregul care le cuprinde, le determin? d?ndu-le transparen?? ?i sens. G?ndirea politic? hegelian? nu e o simpl? medita?ie asupra statului ?i a institu?iilor sale determinat? de conjunctur? sau de vreo implica?ie practic? a filozofului ?n politica din timpul s?u. Medita?ia hegelian? asupra politicului este consecin?a necesar? a g?ndirii speculative cuprins? ?n masiva sa oper? filozofic?. Politicul este o component? important? a structurii ontologice a lumii, un moment esen?ial al realiz?rii ?i func?ion?rii Libert??ii. Ra?iunea ?n act, cristalizat? ?ntr-o diversitate de conduite, structuri ?i institu?ii configureaz? universul practic, concretiz?nd spiritul teoretic ?i organiz?nd a nou? regiune ontic?.

The Myth of Er is the epilogue of Plato’s Republic. It could be considered as an independent text that refers to the greatest philosophical question of all times."Where does our soul go when we die and where does it come from when we are born?"Socrates in order to give an answer that would lead to a safe conclusion connects the journey of our soul to the function of our planetary system and tries to analyze the following sacramental but also scientific issues:- What is the difference between a developed soul and a developed mind?- Why is the cultivation of virtues necessary?- Which are the three roads of Hades and their connection to the "Van Allen belts"?- How are the penalties and rewards to our soul defined?- Where is Tartarus?- What does the spindle of necessity symbolize?- How are space time and the "Cuiper belt" connected?- What does the existence of Sirens and the three fates mean?- What is the procedure our incarnation?- What contract do we sign before we reincarnate on planet earth?- Which is the role of free will?- What does the mystery of the Dionysial theatre symbolize?- What difference is there between reincarnation and metempsychosis?- What is Socrates’ genius or our guardian angel?

Geli?mi?li?in ??karsamalar?nda ilk akla gelen ?l?üt, meden? olarak ilerleme kaydetti?ini iddi? eden, d??avurumcu insanlar toplulu?unun bencil yap?la?mas?ndan ge?mektedir. Ara?t?rmalar sonucunda elde edilebilen, g?rsel, i?itsel, yaz?l?, ar?iv v.b tüm veriler do?rultusunda ayd?nlat?lm?? ger?ekler düny?si mevcuttur. Asalak olarak hayata tutunmaya ?al??an, ?z bireyci katmanlar?n en alt?na indirgenmi? insan say?lan varl?klar?n, niteliksel ?zelliklerle ?a?a tutunmas? imk?nsizdir. "En ?ok ben kazanay?m." s?yleminden yola ??karak, rahatl?k ve konforun adresinde bulu?an simbiyoz ya?ant?lar?n; ?a?d??? kalm??, kendi dü?üncesi h?ricindekileri yok sayan, ?ok katmanl? yüzeysel düny?s?nda gezinmenin verdi?i ferahl?k, bir?ok insan? cezbederek, ?ekilsiz ya?ant? portrelerini bilfiil olu?turmu?tur. Dü?ünceleri ve mevc?diyeti ?imento ile kaplanan nesillerin, zenginlik saltanat?na ayak ba?? olmas?ndan korkan erkin, katmerli yapt?r?mlar? bulunmaktad?r. D??s?z kalm?? medeniyetin, ??karsamalarla dolu ??karc? düny?s?nda, kendine en ufak bir yer edinimini ba?ar? sayan birey, ya?ant? düny?sinin ger?ek yüzeyine ula?t??? i?in mutlu olmal? m?d?r? G?rülen ve g?sterilen, verilen, yapt?r?lan tüm edimlerin ve edinimlerin, do?rultusunda, bireyin ??karc? sistem adamlar? ile yapt??? yolculu?a dikkat etmesi gerekir. Ritüel h?line gelmi?, paradoksal d?ngüde her d?im ba?lad??? yerden farkl? bir sona ula?mas? gereken yolculu?u yapan bireyin de, beklentisi bu olan macer?s?nda, üzüntü ve yenilgi verici sonucun, ayn? ?ekilde ikinci, ü?üncü defa ger?ekle?mesi ve ?o?u insan?n, bunun fark?ndal???nda olmay???n?n verdi?i bocalamayla ge?en ?mrünün c?resizli?inde ??rp?nmas? ve bo?ulmas? an meselesidir. Yapt?r?mlar yapt?r?mlar?, bilgisizlik ve c?hillik yeni olu?umlar? tetikleyecektir. ?nemli olan her insan?n asl?nda bir paradoks denkleminde, paradoks yolunda oldu?unu bilmesi ve ba?lad??? noktaya geldi?inde, nas?l bir düzenin i?erisinde ritüel yapt???n?n fark?nda olmas? gerekmektedir. Naz?re davran??lar?, sistem i?erisinde en az?ndan denemek, ayn? dü?üncede bulunan insanlar? bir araya getirmek ?artt?r. Ulusal bilincin her d?im uyan?k tutulmas?, paradokslarla sava??n en mükemmel ?rneklerinden birini olu?turacakt?r. ?nsan?n kat etti?i yol da, bu s?yede dünden kopu?un de?il, yar?n?n güvence alt?na al?nmas?n? tetikleyecektir. Yar?n? güvence alt?na al?nan bireyler de; kof, mesnetsiz, yalan ve riy?karl??a dayal? sistemleri ??kertme ve kendi hastal?kl? sistemlerini dayatmaya ?al??an ?o?unlu?un, katmerli ezici üstünlü?ü alt?nda direni? g?stermenin, mutlak gayreti i?erisinde olacakt?r. ?nsan?n yahut insanl???n bu eylemi ger?ekle?tirmeye ?al??mas?n?, en az?ndan denemesini diliyorum. N??M ONUR TEZMEN, 2013 MUSTAFA VE AY?E Mustafa’ya g?re; canl?lar?n, kompleks ya?am süreci i?erisinde, kabullenebilir davran?? grafi?ini topluma uydurmak ve o uyumu devam ettirme g?revi, bireysel sorumluluk gerektirmekteydi. Toplum i?erisindeki statüsünü belirleyen birtak?m rolleri üstlenen bireyin, davran?? biliminde girece?i rollerin karma?as?na kap?lmadan, gerekli ve ?l?ülü davran??, sosyal bilim do?rulu?u vey? bu do?rulu?a en yak?n olmay? gerektiren tüm birle?imler; bireyin ?zünü, karakterini ve bili?sel zek?sini olu?turmaktayd?. En az?ndan Mustafa'n?n dü?ünceleri ?????nda, akl?n? yordu?u; bilgi, kültür, gelenek ve g?renek birikimi ile a??klamas? buydu. Varolu?unun aksine, ayn? y?nde kürek ?ekmesine ba?l? olan ya?amsal uzamda, kendi do?ruluk pay?n? olu?turmas? ve bu pay?, ?evresindeki insanlara sunmas?, ona zevkli bir hus? veriyordu. Mustafa’ya g?re bilgelik, kazan?lan tecrübelerle birlikte, birikimlerin, paralel vey? ayn? düzlem i?erisinde hareket ettirebilmenin yoluydu. Bundan ??karacak ders de, birine bir do?ruyu empoze etmeden, ikn? k?biliyetini, ki?inin benzer birle?imlerinde ivme kazanan ara?lar gibi haz?rlamak ve var??a ondan ?nce vararak, kendi do?rusunun en yak?n bile?enine, kar??s?ndaki insan? ?ekebilmekti.

Ce este adev?rul? De unde ?tiu cine sunt? De ce ar trebui s? fim buni? Exist? multe c?r?i despre filosofie. Cu toate acestea, Cine sunt eu? difer? fa?? de celelalte lucr?ri de introducere ?n filosofie. Nimeni nu a reu?it p?n? acum s? pun? cititorul fa??-n fa?? cu marile ?ntreb?ri ale omenirii ?ntr-o manier? at?t de documentat?, de competent? ?i, ?n acela?i timp, cu umor ?i cu elegan??. Prezenta lucrare reprezint? o c?l?torie unic? prin noianul de cuno?tin?e pe care le avem despre om. Precht ne prezint? tot ceea ce este mai nou ?n neuro?tiin??, ?n psihologie ?i ?n filosofie. Fie c? pleac? ?n cercetarea sensului vie?ii pornind de la analiza unui episod din Star Trek sau de la melodia Lucy in the Sky with Diamonds a celor de la Beatles, cartea ne pune ?n fa?a unui traseu captivant, ?n care vom descoperi cele mai surprinz?toare lucruri despre noi ?n?ine.

Egy kétségtelenül szellemes megjegyzés szerint a cím csak akkor fedheti le pontosan a k?nyv tartalmát, ha bet?r?l bet?re megegyezik vele. Valami hasonló mondható a fülsz?vegekr?l is (biztos Boegesnek is tetszene ez a gondolat), és ennek megfelel?en meg sem kísérlem néhány mondatban ?sszefoglalni, hogy mir?l lesz szó. Ehelyett inkább el?sz?r is azt emelem ki, hogy a címnek megfelel?en mir?l nem: például nem magáról Borgesr?l, a 20. század egyik legjelent?sebb argentin írójáról. Hanem inkább arról, hogy a novelláival kapcsolatban milyen, az irodalomtól olyakor látszólag meglehet?sen távol álló kérdések merülhetnek fel kezdve azon, hogy az általa leírt bábeli k?nyvtár valóban olyan teljes és mindenre kiterjed?-e, miként azt Borges sugallja; folytatva azon, hogy van-e egyáltalán értelme felvetni, hogy milyen lenne, ha valaki t?kéletes emlékezettel rendelkezne (nincs). Meg, hogy elképzelhet?-e, nem pedig, hogy létezik vagy legalább lehetséges-e egy olyan pont vagy térrész: egy olyan Alef, amelyen keresztül egyszerre láthatunk mindent. ?s így tovább egészen addig, hogy mit mondhatunk az irodalomkritikáról, az irodalmi zsánerek létrej?ttér?l meg elt?nésér?l vagy éppen az irodalmi halhatatlanságról – ismét csak mint elméleti problémáról. Azaz végs? soron persze mégiscsak egyfajta bolyongás ez a borgesi k?nyvtában, illetve bizonyos, legalább hipotetikusan lehetséges és az irodalomhoz így vagy úgy kapcsolódó kérdések fázisterében még akkor is, ha a fentebbiekben, miként a figyelmes olvasó már észre vehette, éppen azt tettem, amir?l korábban azt sejttettem, hogy nem fogom: néhány példa említésével próbáltam utalni rá, hogy mir?l szól az egész. De talán ez sincs igazi ellentmondásban azzal a megk?zelítéssel, amit ez a k?nyv sugall. Galántai Zoltán tudományt?rténész és író. Korábbi k?nyvei az eClassicnál: K?nyvkett?. A k?nyv, az írás és az irodalom j?v?jér?l (2013) http://eclassic.xyz/shop/bemutato/konyvketto-a-konyv-az-iras-es-az-irodalom-jovojerol/ Monoverzumok. Kozmosz, t?rvény, tudomány (2016) http://eclassic.xyz/shop/szabadpolc/monoverzumok/

Such is the system which underlies the Meditations of Marcus Aurelius. Some knowledge of it is necessary to the right understanding of the book, but for us the chief interest lies elsewhere. We do not come to Marcus Aurelius for a treatise on Stoicism. He is no head of a school to lay down a body of doctrine for students; he does not even contemplate that others should read what he writes. His philosophy is not an eager intellectual inquiry, but more what we should call religious feeling. The uncompromising stiffness of Zeno or Chrysippus is softened and transformed by passing through a nature reverent and tolerant, gentle and free from guile; the grim resignation which made life possible to the Stoic sage becomes in him almost a mood of aspiration. His book records the innermost thoughts of his heart, set down to ease it, with such moral maxims and reflections as may help him to bear the burden of duty and the countless annoyances of a busy life. It is instructive to compare the Meditations with another famous book, the Imitation of Christ. There is the same ideal of self-control in both. It should be a man's task, says the Imitation, 'to overcome himself, and every day to be stronger than himself.' 'In withstanding of the passions standeth very peace of heart.' 'Let us set the axe to the root, that we being purged of our passions may have a peaceable mind.' To this end there must be continual self-examination. 'If thou may not continually gather thyself together, namely sometimes do it, at least once a day, the morning or the evening. In the morning purpose, in the evening discuss the manner, what thou hast been this day, in word, work, and thought.' But while the Roman's temper is a modest self-reliance, the Christian aims at a more passive mood, humbleness and meekness, and reliance on the presence and personal friendship of God. The Roman scrutinises his faults with severity, but without the self-contempt which makes the Christian 'vile in his own sight.' The Christian, like the Roman, bids 'study to withdraw thine heart from the love of things visible'; but it is not the busy life of duty he has in mind so much as the contempt of all worldly things, and the 'cutting away of all lower delectations.' Both rate men's praise or blame at their real worthlessness; 'Let not thy peace,' says the Christian, 'be in the mouths of men.' But it is to God's censure the Christian appeals, the Roman to his own soul. The petty annoyances of injustice or unkindness are looked on by each with the same magnanimity. 'Why doth a little thing said or done against thee make thee sorry? It is no new thing; it is not the first, nor shall it be the last, if thou live long. At best suffer patiently, if thou canst not suffer joyously.' The Christian should sorrow more for other men's malice than for our own wrongs; but the Roman is inclined to wash his hands of the offender. 'Study to be patient in suffering and bearing other men's defaults and all manner infirmities,' says the Christian; but the Roman would never have thought to add, 'If all men were perfect, what had we then to suffer of other men for God?' The virtue of suffering in itself is an idea which does not meet us in the Meditations. Both alike realise that man is one of a great community. 'No man is sufficient to himself,' says the Christian; 'we must bear together, help together, comfort together.' But while he sees a chief importance in zeal, in exalted emotion that is, and avoidance of lukewarmness, the Roman thought mainly of the duty to be done as well as might be, and less of the feeling which should go with the doing of it. To the saint as to the emperor, the world is a poor thing at best. 'Verily it is a misery to live upon the earth,' says the Christian; few and evil are the days of man's life, which passeth away suddenly as a shadow. ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?*** ? "MARCUS AURELIUS ANTONINUS" was born on April 26, A.D. 121. His real name was M. Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome. Thus the most religious of emperors came of the blood of the most pious of early kings. His father, Annius Verus, had held high office in Rome, and his grandfather, of the same name, had been thrice Consul. Both his parents died young, but Marcus held them in loving remembrance. On his father's death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two. On the very first page of his book Marcus gratefully declares how of his grandfather he had learned to be gentle and meek, and to refrain from all anger and passion. The Emperor Hadrian divined the fine character of the lad, whom he used to call not Verus but Verissimus, more Truthful than his own name. He advanced Marcus to equestrian rank when six years of age, and at the age of eight made him a member of the ancient Salian priesthood. The boy's aunt, A

Elveink nem tudnak olyan szilárdak lenni, mint naiv pillanatainkban gondolnánk, mert világunkat az érzelmek, az értelem és a hit folyton változó egyensúlya tartja ?ssze. Az ember hajlamos nagy titkokat sejteni ott, ahol egyszer?en csak nagyobb er?k m?k?dnek, mint amiket uralni tud. Azonnal a nagy titkot keresi, amikor kiemelked? tehetségekkel találkozik, amikor a hit alapvet? kérdéseit firtatja, amikor a saját érzelmeit vizsgálja, és akkor is, amikor a tudomány eszk?zeivel igyekszik mélyebben megérteni a világot. Pedig: ?A nagy titok az, hogy nincs titok”. ?j k?nyvében Mér? László az elvek, az érzelmek, a hit és a tudomány erejét valamint korlátait járja k?rül. A csattanós, “?tperces” esszék felvillantják a témák kül?nféle arcait a mindennapi életben, a hosszabbak pedig bemutatják, mit tett mindehhez a modern pszichológia.

        本书在伯特兰·罗素的经典著作《西方哲学简史》的结构框架下，广泛吸取其他学界名家的研究成果，精选84位哲学家及其观，用近200幅思维导图与图表，将复杂晦涩的西方哲学图像化，以超图解的手法为你展现西方哲学的发展演，带你探索西方文明的本质与内核。         为什么柏拉图的《理想国》能长居西方高校书单榜首？怎样的哲学思想推了西方现代化程？为何以理性文明著称的欧洲会爆发两次世界大战？         英国著名哲学家、诺贝尔文学奖获得者伯特兰·罗素认为，想要了解一个时代或民族，必须了解其哲学，只有这样才能真正洞悉历史的发展。

　　《马克思博士论文黑格尔辩证法和哲学一般的批判》（“贺麟全集”第九卷）是贺麟译述马克思早年经典哲学论著的重要成果。收发表于1842年的博士论文《德谟克里特的自然哲学与伊壁鸠鲁的自然哲学的差别》，该文对于用辩证法观研究古代自然哲学史有很大贡献，1958年由贺麟完成中译，1961年人民出版社出版单行本，后收《马恩全集》。《黑格尔辩证法和哲学一般的批判》于1955年翻译出版，对黑格尔哲学批判研究很有指导作用。本书另收四篇贺麟所撰相关文章，以备研究参考之用。

　　《赫尔墨斯的口误（增订）》是作者的学术译文合集，涉及形而上学批判、话语政治、文艺理论等，收录了霍克海默、哈贝马斯、伽达默尔、克吕格、巴尔塔萨、罗曼·茵伽登、顾彬等著名学者的经典文章。译文难度较大，可见译者译笔矫健，这些文章也为学术界提供了颇具学术价值的成果。