《增广贤文》内容广泛，从礼仪道德到典章制度，从天文地理到人生哲学，几乎囊括中国文化的精髓；作为传统的蒙学读物，它长句和短句交错排列，灵活多变，形式多样，读来朗朗上口，让人记忆犹新；它又是一本格言集，融汇了诸子百家、历代文人的名言警句，句句闪耀着中国人思想智慧的光芒！

《本草纲目》是中国*世界性影响的药学及博物学巨典。它集中国古代医学所取得的*成就为一体，同时广泛涉及相关的生物、化学、天文、地理、地质、采矿等领域，成为中国古代科技史上部头*，内容*丰富的巨著，曾被英国生物不家达尔文誉为“中国的百科全书”。

《神农本草经》是我国现存*早的药物学经典著作，全书分为上、中、下三品，共载药物365种，是传统中医药工作者案头的工具书之一。本书精选《神农本草经》原著中 300种草药植物物手绘图，并对植物的根、茎、叶、花、子等部位做详细的解读说明。

Das Werk, das aus einer Vorrede und drei ?Abhandlungen“ besteht, geh?rt zu den einflussreichsten Schriften Nietzsches. Er legte hier keine Aphorismen vor wie in den meisten anderen seiner Werke, sondern l?ngere, systematische Texte mit durchaus wissenschaftlichem Anspruch: Er stellt darin soziologische, historische und psychologische Thesen auf. Nietzsche wollte anders als klassische Moralphilosophen keine Moral herleiten oder begründen, sondern die geschichtliche Entwicklung und die psychischen Voraussetzungen bestimmter moralischer Wertvorstellungen nachvollziehen. Er fragt also nicht, wie die Menschen handeln sollten, sondern warum Menschen (Einzelne oder Gruppen) glauben, sie sollten auf bestimmte Weise handeln, oder andere dazu bringen wollen, so oder so zu handeln.

Volumul de fa?? cuprinde trei eseuri ale autorului francez despre ,,r?sul provocat ?n mod special de c?tre comic“. Acestea au la baz? ideile urm?toare: comicul este uman, r?sul are nevoie de o deta?are emo?ional? fa?? de obiectul/subiectul vizat, r?sul are o func?ie social?. Autorul exploreaz? diferite ipostaze ale comicului ?n art? sau ?n via?a de zi cu zi ?n func?ie de cauza care a produs efectul respectiv. Un om care se ?mpiedic? ?i cade poate st?rni r?sul trec?torilor. ?n aceast? situa?ie comicul survine ca urmare a rigidit??ii mecanice a personajului care a c?zut pentru nu a putut evita un obstacol. ?i o diformitate poate st?rni r?sul, ?nsa una care poate fi imitat? de o persoan? care nu are acea diformitate. Exist? ?i un comic al mi?c?rilor, de exemplu, gesturile unui orator. ?n cel de-al doilea capitol, autorul analizeaz? alt? dou? categorii: comicul de situa?ie ?i pe cel de limbaj. ?n fine, al treilea capitol este consacrat comicului de caracter. Anexa de la sf?r?itul lucr?rii curprinde o scurt? discu?ie despre defini?iile comicului, dar ?i despre metoda utilizat? de autor ?n cele trei capitole. Comicul ?ine de aceast? dimensiune a persoanei prin care se seam?n? cu un lucru, acest aspect al evenimentelor umane care imit? prin rigiditatea sa de un fel cu totul spe-cial, mecanismul pur ?i simplu, automatismul, de fapt mi?carea f?r? via??. El exprim?, a?adar, o imperfec?iune individual? sau colectiv? care necesit? o corec?ie imediat?. R?sul este ?ns??i aceast? corec?ie. R?sul este un anumit tip de gest social care subliniaz? ?i reprim? o distragere special? a oamenilor ?i evenimentelor.

Publicat? ini?ial, ?n trei articole, ?n 1861, o lucrare fundamental?, cu o influen?? de necontestat ?n domeniul ?tiin?elor sociale, Utilitarismul lui J.S.Mill cuprinde o serie de discu?ii despre principiile care stau la baza doctrinei filosofice a utilitarismului. Structura lucr?rii, cu cinci capitole clare ?i concise (Considera?ii generale, Ce este utilitarismul, Despre sanc?iunea fundamental? a principiului utilit??ii, De ce fel de demonstra?ie este susceptibil principiul utilit??ii, Despre leg?tura dintre dreptate ?i utilitate), este elegant? ?i faciliteaz? ?n?elegerea ideilor aprofundate de g?nditorul englez. ?ntr-un sens, Utilitarismul reprezint? o rafinare a ideilor lui Jeremy Bentham despre ceea ce ar trebui s? constituie m?sura binelui ?i a r?ului: exigen?a de a ob?ine cea mai mare fericire pentru un num?r c?t mai mare de oameni. ?ntr-un alt sens, mai larg ?i mai important, cartea de fa?? formuleaz? ?i analizeaz? ?n profunzime toate implica?iile, pentru moral?, ale principiului utilit??ii. John Stuart Mill aduce etica ?n vecin?tatea economiei (maximizarea fericirii, ierarhizarea pl?cerilor ?n func?ie de profit, decizia bazat? pe calcularea utilit??ii alternativelor etc.) ?i ?ncearc? s? rezolve toate dificult??ile rezultate din acest mod de a trata problema drept??ii. Mill ofer? r?spunsuri la c?teva ?ntreb?ri esen?iale precum: ,,?n ce const? fericirea?“, ,,Ce urm?rim, de fapt, atunci c?nd alegem o anumit? conduit??“, ,,Ce pl?ceri sunt preferabile?“, ,,Cum trebuie s? arate legile (?i sanc?iunile inerente) dac? morala se ?ntemeieaz? pe utilitate?“, ,,De ce este preferabil principiul utilit??ii, at?t din perspectiva binelui personal, c?t ?i din aceea a binelui public?“

本书是美籍犹太裔神经科学家、诺贝尔奖得主埃里克?坎德尔的自传，在书中他不仅表达了个人对其生活和历史的感受和思考，也以亲历者的身份叙述了神经科学这个学科从无到有的发展史——人们如何开始用生物科学的方法研究学习和记忆，在过去的一个世纪里这个领域得到了哪些发展，科学界又对未来怀有哪些愿景和期待。通过阅读这本书，读者不仅可以了解神经科学这一学科的动向，更能窥见科学家进行科学探索的思考路径，以及一个伟大科学家的素质和襟怀。本书已被翻译成德语、法语、俄语、意大利语、西班牙语、波斯语等十多个语种，先后荣获2006年度《洛杉矶时报》图书奖和2007年度美国国家学院知识传播奖。

Adam Smith (1723-1790) este p?rintele g?ndirii economice moderne. ?n volumul de fa?? au fost culese c?teva dintre cele mai importante capitole din lucrarea care a marcat ?nceputurile disciplinare ale unui domeniu pentru care ast?zi se acord? Premiul Nobel, dar ?i paragraful care ofer? cititorului o explica?ie sintetic? a conceptului pentru care autorul va r?m?ne ?n istorie: m?na invizibil?. Chiar daca unele concepte-cheie ale teoriei g?nditorului sco?ian par dep??ite, ?n esen?a observa?iile ?i explica?iile sale privitoare la natura economic? a socialului r?m?n c?t se poate de subtile ?i conving?toare.

Jonathan Swift (1667-1745) este cunoscut publicului larg ca autor al C?l?toriilor lui Gulliver. A fost considerat de mul?i un mizantrop des?v?r?it, de?i a f?cut parte din clerul Bisericii Anglicane. Va r?m?ne ?ns? ?n istorie ca primul pamfletar de limba englez?. Povestea unui poloboc este cea mai consistent? lucrare de acest gen, de care ?nsu?i autorul s-a declarat ?ntotdeauna foarte satisf?cut. ?n aceast? ?poveste“ satiristul irlandez ne propune o ingenioas? alegorie, ?n egal? m?sur? un atac la adresa bisericilor occidentale care au pervertit p?n? la desfigurare credin?a mo?tenit? de la biserica primar? ?i la adresa modelor care au infestat at?t operele spiritului, c?t ?i discursul teologic.Pus? la index la vremea apari?iei ei de regina Ana a Angliei din cauza nest?p?nitelor ?arje la adresa papismului ?i a puritanismului britanic, considerat? un text ?reac?ionar“ ?n Rom?nia epocii lui Ceau?escu, aceast? carte nu este, cu siguran??, o lectur? confortabil?, dar r?m?ne una dintre cele mai spumoase ?i mai fine satire scrise vreodat?.

Aceasta este prima lucrare scris? ?n limba rom?n? care se concentreaz? asupra operei lui Thomas Kuhn, probabil cel mai influent filosof al ?tiin?ei din ultima jum?tate a secolului trecut. ?n particular, lucrarea analizeaz? ?n detaliu, ?ntr-o manier? original?, o idee foarte provocatoare a filosofului american, teza incomensurabilit??ii conceptuale, conform c?reia, ?n dezvoltarea cunoa?terii ?tiin?ifice, teoriile noi utilizeaz? un limbaj ireductibil la cel al teoriilor anterioare. Totodat?, lucrarea se apleac? ?ntr-o manier? sistematic? asupra conceptului de paradigm?, introdus de Kuhn, care avea s? fie utilizat ulterior pe scar? larg? ?n filosofie ?i ?tiin?ele sociale.

      现代人生活、工作的不如意、身心的失常，几乎全是从性情失调而来，这根源于少儿时期的教育纰漏，如不懂规矩，各种心态、性格培养的不成熟。本书通过逐字逐句解读《弟子规》，用贴近生活的实例告诉您，在规矩里的自由，可能因保护而完整；如果放任自由，则可能会带来伤害。

本书系列是加措活佛的代表作品，共三部，被他称为“人生智慧三部曲”，书中公开分享了加措活佛对于生命的感悟。本书是这一系列的完结篇，加措活佛在书中对于学会放下后，人生如何精进等问题给出了暖心开示。 全书共分七个章节，以自我、内在、逆境、情绪、相处、快乐、生活为主题，详细讲述了我们在遇到人生种种困顿、挫折、痛苦时，如何有效地实现自我、突破自我，活出生命美好的样子。 不管你想成为怎样的人，面对世间何种烦恼，愿你翻开本书，都能够获得源源不断的内在能量的加持，开启全新人生。

本书强调了道德推理中的理性内涵和价值积淀，对道德推理的价值依据、逻辑形式、复杂过程以及与其相关的因素行了深的研究，探讨了道德推理在伦理学理论研究中的重要作用，倡导社会生活和道德实践中的理性精神。

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

　　《论语》一书，成于很多人之手。主要是孔子弟子及再传弟子。孔子（前551年～ 前479年），子姓， 孔氏，名丘，字仲尼， 春秋时期鲁国陬邑（今山东曲阜）人，先祖为宋国（今河南商丘市夏邑县）贵族。中国古代的大思想家和大教育家、政治理论家，儒家学派的创始人。相传曾修《诗》、《书》、《礼》、《乐》，序《周易》，撰写《春秋》。他一生从事传道、授业、解惑，被中国人尊称“至圣先师，万世师表”。 相传他有弟子三千，贤弟子七十二人，曾带领部分弟子周游列国。孔子的思想对后世产生了极其深远的影响。孔子死后，其弟子及其再传弟子把孔子及其弟子的言行语录和思想记录下来，整理编成著名的儒家学派经典的《论语》。

本卷内容为《查拉图斯特拉如是说》。该书是一部为那些兼有分析和反省能力的艺术家写的书，充满心理学的洞见和艺术的奥秘，同样也是“一部充满青年人的勇气和青年人的忧伤的青年之作”（尼采）。这部以散文诗体写就的杰作，熔酒神的狂醉与日神的清醒于一炉，通过“超人”查拉图斯特拉之口宣讲未来世界的启示，以振聋发聩的真知灼见和横空出世的警世恒言宣讲“超人哲学”和“权力意志”，横扫了基督教世界的精神奴役，谱写了自由主义的人性壮歌。在这部书里，尼采宣告“上帝死了”，让“超人”出世，于是近代人类思想的天空有了一道光耀千年的奇异彩虹。这是一部为所有人而不为任何人的书，是尼采有代表性的一部著作。

　　《中国的儒学统治(既得利益抵制社会变革的典型事例)》讲述了：自西汉武帝时罢黜百家、独尊儒术以来，中国皇室日益依靠、重视、奖掖儒生，扩大儒生阶层，儒生则通过研习、讲述、演绎儒学，极力为皇权辩护，扩大和强化皇权，并使皇权神圣化，皇室和儒生阶层逐渐从儒学中获取日益深厚的既得利益。 　　《中国的儒学统治(既得利益抵制社会变革的典型事例)》中为保护和扩大他们的既得利益，也是从西汉起，皇室和儒生阶层就相互合作以抑制和镇压其他学说和社会群体(比如工商业者、科技工作者、游侠等)，使中国社会永远处于一种靠皇权和宗法制度维持秩序的小农经济状态。这种统治阶级各组成部分既得利益一致的社会分层模式，使得统治阶级既得利益成为一种非常强大的抵制社会变革的力量。这就是儒学在中国统治两千余年的原因，也是中国社会难以实现工业化、现代化的非常重要的原因。

在西方哲学史中，本体(substance)是个常见、很重要的概念。将本体作为一个哲学的概念进行分析，加以论证的，个人就亚里士多德。但是，正因为这是一个开始，亚里士多德自己对于究竟什么是本体，也还在探索之中。在他的著作中，除了《范畴篇》外，主要是《形而上学》这本书，几乎有一半左右的卷章是讨论直接和本体有关的问题的。亚里士多德关于本体的论述并不是前后一致的。他在《范畴篇》的“本体”和在《形而上学》中所讲的，恰恰是相反的；即使在《形而上学》一书的各卷之间，也不是完全一样的。将他的这些思想加以整理，找出他思想发展变化的线索，这是哲学史工作者的任务。本书企图在这方面做点粗浅的尝试，通过分析亚里士多德关于一般和个别的论述，试图解释他思想中的这些矛盾情况。

《干部儒学读本》一书针对领导干部学儒学的需要编写。《读本》立足于“小”，着力于“精”，原原本本地讲解儒学的起源与发展、基本观点、核心价值及其当代意义，重点把握儒学基本知识及儒学关于修身立德、治国理政的思想与方法，提炼出读者关心的儒学理论与实践问题加以解释，还精选了历代名儒名篇，分别加以通俗明白的解说与注释，以期满足各种文化水平读者的需要。

　　在现代社会中，其实任何两个看上去根本毫无联系的人，都可以通过六层甚至更少的中间环节达成联系，这也意味着，如果你能够对你圈子内的人施加足够强大的影响，你的影响力足以改变整个世界，你将成为无数人心目中为宝贵的人脉资源。那么，人与人之间的人际影响力是如何通过人的相互联系而传导的？ 　　对于中国人而言，关系总代表某种神秘的力量，而人脉则成为人生发展为重要的资源之一。是什么决定了你的人脉？你所处的圈子里的人就是你的人脉吗？你的人脉空间到底有多广大？ 　　六度思维为您开启了一扇通晓人际关系、拓展人脉资源的窗户，如果能够把握人际交往中的核心人物或关键结点，并借助曲线策略，把自己的影响力通过身边人向更广阔的空间传播，你也能成为一个具有强大能量的SUPER MAN！

马克思恩格斯思想比较研究是随着“马克思恩格斯问题”的提出而兴起和发展的。“马克思恩格斯问题”是指马克思与恩格斯的关系问题，包括马克思与恩格斯之间的思想关系问题、文本关系问题和生平交往关系问题。该书主要研究三个方面的重要问题：，包括马克思恩格斯思想比较研究是随着“马克思-恩格斯问题”的提出而兴起和发展的。新世纪，马克思恩格斯思想的比较研究正在成为国内马克思主义理论研究的热点。本书在详细梳理和解读国内外马克思与恩格斯思想关系研究的有关文献的基础上，依据文本，对马克思与恩格斯的思想关系、文本关系和生平交往关系进行了深入分析，特别是对马克思与恩格斯的自然观、辩证法、历史观、经济学思想、资本主义观、社会主义和共产主义观、革命观等进行了比较，从学术上进一步明确揭示了马克思与恩格斯思想之间的继承与发展、一致与差异、坚持与修正、提出与阐发等多重复合关系。