【内容简介】 本选题分类结集叶秀山先生全部已经出版的专著，在学术期刊上发表的所有论文，以及部分笔记、札记、书信和讲演录，共11卷。本选题代表了当代中国哲学的高度，是哲学专业学 习者和研究者的重要学习和参考用书。第五卷包括《说“写字”》《中西智慧的贯通》《哲学作为创造性的智慧》三本作者专著和自选集。

【内容简介】 本选题分类结集叶秀山先生全部已经出版的专著，在学术期刊上发表的所有论文，以及部分笔记、札记、书信和讲演录，共11卷。本选题代表了当代中国哲学的高度，是哲学专业学习者和研究者的重要学习和参考用书。第六卷包括《西方哲学史卷·总论》《中国社会科学院学术委员文库·叶秀山文集》《哲学要义》这三本作者著作。

【内容简介】 本选题分类结集叶秀山先生全部已经出版的专著，在学术期刊上发表的所有论文，以及部分笔记、札记、书信和讲演录，共11卷。本全集代表了当代中国哲学的高度，是哲学专业学 习者和研究者的重要学习和参考用书。第九卷包括《启蒙与自由》《“知己”的学问》《在，成于思》这三本作者专著和自选集，分别探讨了康德哲学、黑格尔哲学、德国古典哲学以 及中西哲学的会通问题，揭示了康德、黑格尔乃至德国古典哲学的意义和价值，论述精严，见解的当，学术价值高。

【内容简介】 叶秀山先生一生在哲学研究领域都自觉地实践“以中国学者的问题意识研究西方哲学，以西方哲学的理论视野研究中国传统思想”这一原则，并始终坚守在哲学层面上展开对西方与中国一系列重要的哲学思想的研究和会通，坚守在纯粹哲学层面上讨论、思考一系列基础的根本性问题。 作为对哲学有贯通性成果的大家，叶秀山先生不仅对“哲学何为”有深刻回应、对哲学精神有精辟总结，而且对哲学与生活世界的关系有深入把握，从而使其哲学思想有了观照现实、烛照人生的力量，使哲学与中国社会现实、与每个普通人有了隐性却强韧的联系，富有社会启蒙和大众教化意义。

《哲学与生活》是艾思奇的一部通俗哲学经典，哲学大众化之一代风气。该书主要收录了艾思奇在上海《读书生活》杂志担任编辑时，为回答读者提问所发表的文章，旨在用通俗的语言宣传马克思主义哲学。在这些文章中他从“生活”手，力图从丰富多彩的生活实践中，提炼出抽象的哲学道理，同时，又用这些道理来指导现实的生活，从而让人们树立牢固的马克思主义哲学世界观。

《汝瓷志》，约50万字，由河南省汝州市多年从事汝瓷考古、科研和历史研究的专家，在广泛征求业内和社会各界人士意见的基础上撰写而成，目的是展现汝瓷的辉煌历史，记录当代汝瓷恢复研制的艰辛。同时，汝州市正积极打造“具有汝州地域特色和承载历史文化传承的艺术小镇”——汝瓷小镇，《汝瓷志》的编写是小镇建设的重要文化内容之一。主要内容分为以下三个方面：一、汝瓷的起源、发展和走向辉煌的历程（由夏、商至北宋）；二、20世纪50年代以来关于汝瓷的科学研究和汝瓷艺术的发展；三、汝瓷的鉴赏、收藏、拍卖；为汝瓷文化和汝瓷产业的发展作出突出贡献的重点人物的介绍。汝州市于2018年4月进行了《汝瓷志》出版项目招标工作，我局参加并中标。成交金额为125万元。关于资金的使用办法，业经向局里汇报。我局使用额度为不少于60万元，预计利润为20万元左右。

《如何形成清晰的观点》美国实用主义哲学创始人查尔斯?S.皮尔士在本书中有效地回答了：在人们的思维活动中，有许多种想法，却不知怎样表达。该如何形成自己清晰的观点？这种观点又是怎样决定人们的习惯从而影响人们的现实生活？什么样的观点是有效的观点等问题。首先探讨了人们在面对纷繁复杂的世界时，是如何一步一步形成清晰的观点；其次对人们在形成具体而清晰的观点过程中常用的几种方法进行了分析。 《思维的模式》是20世纪伟大的思想家怀特海的代表著作之一，他阐述了自己综合性的思维模式，他反对这种固有的思考模式。他认为，我们不应该将自己的视野局限于此，而不思索世界和生活的整体。他认为哲学产生于好奇，如果缺乏兴趣，我们对任何问题的探讨都会是机械的。他认为高级思维应该在世间万物中间建立联系，每一个事实都包含无限的细节，无限的细节会生发无数的结果。 《我们如何思维》是著名哲学家、教育学家约翰?杜威的代表作之一，详述了思维的过程和本质，指出思维的本质并非记忆、听来的故事或偏见，而是经过批判、推理、论证结论之后的信念；提出了反省思维的必要性，表明只有正确思维才能提高规划与谋略能力，获取避免不良后果的措施；提供了进行思维训练的一系列步骤，引入实例验证思维结果的正确性等等。 《教育的本质》是怀特海的代表作，集中体现了他的教育理念。怀特海认为，教育的目的是激发学生的自我发展之路，反对灌输生硬的知识和没有火花的思想。他主张通识教育与专业教育、技术教育与科学、文学教育有机结合发展；强调古典文化在提升学生思维能力中的重要性。

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.

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).

Volumul red? circuitului public, pentru prima oar? ?n limba rom?n?, trei din operele g?nditorului atenian. Este vorba de Scrisori (?n num?r de treisprezece, deosebit de importante pentru cunoa?terea g?ndirii platoniciene, dar ?i pentru ?n?elegerea epocii ?i a personalit??ilor cu care a venit ?n contact filosoful), Dialoguri suspecte (Minos, Rivalii, Theages, Hipparhos, Clitofon) ?i Dialoguri apocrife (Axiohos, Despre drept, Despre virtute, Demodocus, Sisyfos, Eryxias).Traducerea apara?ine lui ?tefan Bezdechi, care a realizat ?i aparatul critic al Scrisorilor (introducere ?i note).

Cartea de fa??, pe care cititorul o ?ine acum ?n m?n?, reprezint? o form? – literar vorbind, foarte complex?, fiindc? ea evolueaz? pe mai multe voci narative, dintre care doar unele ?i apar?in ?n mod direct autoarei – de exorcism. Geniul inimii e r?spunsul unui poet la o experien?? personal? plenitudinar?, ?n care bucuria ?i suferin?a se ?ntrep?trund reciproc pentru a exprima, ?mpreun? ?i tensionat, starea de gra?ie. Exist? o voce a experien?ei biografice ?n aceast? carte scris? febril, o alta de martor sau de participant la istorie, tot a?a cum exist? o voce a puterii ?i una a victimei. Deasupra tuturor st?, ?ns?, nu neap?rat triumf?toare, dar lucid-cerebral?, chemarea celor dou? credin?e pentru care merit? s? tr?ie?ti ?i s?-?i rememorezi via?a atunci c?nd ai ajuns cu ea la r?sp?ntie: credin?a ?n cultura modelelor care te-au precedat ?i credin?a deloc ingenu?, ci ivit? din cunoa?tere, ?n sacralitatea profund? a celor tr?ite ?i ?n transcenden??. (?tefan Borbély) A considera un text drept ?carte a ilumin?rilor mele“ ?i a a?eza ca titlu al primei p?r?i a volumului sintagma Povestea subteranei ne plaseaz? sub semnul aproape imposibil al drumului c?tre Sine, al cuprinderii, al denud?rii ?i al efortului de a ?n?elege un obiect al c?rui adev?r se va afla ?ntotdeauna ?n proximitatea pe?terii lui Platon. E un demers perpetuat, dar niciodat? epuizat ?i aproape exclus din plasma comunic?rii, care – ?n situa?ia ?romanului“ Aurei Christi – nu are coresponden?e, nu se apropie de experien?a budhist?, nici de prerogativele ocultismului de New Age, ci ne aduce ?n vecin?tatea ?ndemnului de pe frontispiciul templului lui Apollo din Delphi, preluat apoi, ca solu?ie ?ntre a fi ?i a p?rea, de c?tre Socrate: ?Cunoa?te-te pe tine ?nsu?i!“. Po?i ?nt?lni, pe acest drum, ?i acel daimonion care a str?juit g?ndirea aceluia?i ?n?elept atenian ca alt? fa?? a ?subteranelor“ fiin?ei, acolo unde lumina se ?ngem?neaz? cu ?ntunericul, stare ?poetizat?“ de Goethe, dar pr?bu?it? ?n tragic de Dostoievski. E o cobor?re spre ?n?elegere prin cuprindere ?i, implicit, prin atingerea nelimitatului. (Mircea Braga) Cartea Aurei Christi Geniul inimii pare o st?nc? masiv?, singuratic?, ?ntr-un peisaj ?mioritic“. Geniul inimii are originalitate ?i for??. Prima parte e liric?, a doua (?ntr-un fel) – o comedie negru-satiric?, a treia – predominant epic-narativ?. Prima parte este excelent?; mi-am ?nsemnat un num?r de poezii memorabile. A doua, ?n centrul ei mai ales, are sec?iuni, pasaje extrem de interesant-pl?cute-amuzante, ?n pofida tonului, uneori, foiletonistic. A treia e impresionant? ?n ansamblu, armonios-coerent?, de o sinceritate sf??ietoare. ?n tot volumul, istoricul, religiosul, subiectivul se leag? foarte frumos ?ntre ele. Nu-mi plac laudele la adresa lui Nietzsche! De fapt, cum se leag? acest autor de Biblie, de Evanghelii?! Aura Christi poate fi m?ndr? de o realizare major?, cu totul original?. Probabil, nu l-a citit pe romanticul britanic Wordsworth; dar el e cel care a scris (sau a ?nceput s? scrie) o memorabil? autobiografie ?n versuri. Pu?ini l-au continuat. Am putea spune c? Aura se num?r? printre cei pu?ini. (Virgil Nemoianu)

The present publication is intended to supply a recognised deficiency in our literature—a library edition of the Essays of Montaigne. This great French writer deserves to be regarded as a classic, not only in the land of his birth, but in all countries and in all literatures. His Essays, which are at once the most celebrated and the most permanent of his productions, form a magazine out of which such minds as those of Bacon and Shakespeare did not disdain to help themselves; and, indeed, as Hallam observes, the Frenchman's literary importance largely results from the share which his mind had in influencing other minds, coeval and subsequent. But, at the same time, estimating the value and rank of the essayist, we are not to leave out of the account the drawbacks and the circumstances of the period: the imperfect state of education, the comparative scarcity of books, and the limited opportunities of intellectual intercourse. Montaigne freely borrowed of others, and he has found men willing to borrow of him as freely. We need not wonder at the reputation which he with seeming facility achieved. He was, without being aware of it, the leader of a new school in letters and morals. His book was different from all others which were at that date in the world. It diverted the ancient currents of thought into new channels. It told its readers, with unexampled frankness, what its writer's opinion was about men and things, and threw what must have been a strange kind of new light on many matters but darkly understood. Above all, the essayist uncased himself, and made his intellectual and physical organism public property. He took the world into his confidence on all subjects. His essays were a sort of literary anatomy, where we get a diagnosis of the writer's mind, made by himself at different levels and under a large variety of operating influences. Of all egotists, Montaigne, if not the greatest, was the most fascinating, because, perhaps, he was the least affected and most truthful. What he did, and what he had professed to do, was to dissect his mind, and show us, as best he could, how it was made, and what relation it bore to external objects. He investigated his mental structure as a schoolboy pulls his watch to pieces, to examine the mechanism of the works; and the result, accompanied by illustrations abounding with originality and force, he delivered to his fellow-men in a book. W. C. H. KENSINGTON, November 1877. THE LIFE OF MONTAIGNE The author of the Essays was born, as he informs us himself, between eleven and twelve o'clock in the day, the last of February 1533, at the chateau of St. Michel de Montaigne. His father, Pierre Eyquem, esquire, was successively first Jurat of the town of Bordeaux (1530), Under-Mayor 1536, Jurat for the second time in 1540, Procureur in 1546, and at length Mayor from 1553 to 1556. He was a man of austere probity, who had "a particular regard for honour and for propriety in his person and attire . . . a mighty good faith in his speech, and a conscience and a religious feeling inclining to superstition, rather than to the other extreme. Between 1556 and 1563 an important incident occurred in the life of Montaigne, in the commencement of his romantic friendship with Etienne de la Boetie, whom he had met, as he tells us, by pure chance at some festive celebration in the town. From their very first interview the two found themselves drawn irresistibly close to one another, and during six years this alliance was foremost in the heart of Montaigne, as it was afterwards in his memory, when death had severed it.

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

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.

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.

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

"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.

《印度哲学概论》原为梁漱溟于1918—1919年在北京大学哲学系教授印度哲学课程期间的讲义，后经修订由商务印书馆出版。全书分“印度各宗概略”“本体论”“认识论”“世间论”四篇，全面介绍了印度哲学各宗的思想及其与佛教的关系，启了学院派研究的先河，是中国现代印度哲学研究的典范之作。

《中国的宗教：儒教与道教》是韦伯在宗教社会学上的第二本主要著作，与《新教伦理与资本主义精神》同属于三大卷本的《宗教社会学论文集》首卷。在本书中，韦伯专注于探索中国社会里那些与西欧不同的地方，以此突显西方基督教文明的特色，并且提出了一个问题：为什么资本主义没有在中国发展呢？韦伯所着手探讨的对象，特别是中国与印度，都是既庞大复杂又源远流长的文化体。身为西欧近代文明之子的韦伯遂以“理性化”作为其研究世界各大文化的“利器”。他的着眼在于：宗教与社会其他层面、理念与利益在人类文明的整体发展上究竟有着什么样的互动关系，在种种互动关系下呈现出怎样的理性内涵。韦伯在本书中分析了中国的国家、法律、城市、行会、士人阶层、正统礼教、异端信仰等，无非是想借此构筑出：中国人想的是什么、做出来的又是什么，以及所想与所做之间的关系。而儒教官绅知识阶层，在韦伯所构筑的传统中国历史舞台上，展现出使中国整体文明与西方文明大相径庭的坚实活力。

道德经解析一书是一位八旬老人在对《道德经》行二十余年的自学、摸索、思考、体悟之后，所总结出的心得与体会。作者以长沙马王堆汉墓帛书《老子》甲本为底本，以帛书乙本和王弼本或傅奕本之文字补足缺字。在此基础上，作者对每一章的字词均作了详尽的注释，并逐句逐段行详细的语法结构分析，帮助读者弄懂字词句的意思，此为作者的研读方法，也是此书的一大特色。在解读部分，作者注重理论与实践的结合，引人思考。全书观新颖，有助于读者对《道德经》行全面的了解和学习。