《爱灵魂自我教程 心理学与梦 》 （Philopsychy Trilogy: Dreams of Wholeness） 本书从“我是谁”这个难题出发，以梦为切入点，引导读者通过记录“梦日记”并实践各种释梦理论，来探索自己的无意识，深入自己的心灵；在引导这一自我探索的过程中，作者融合哲学和宗教的视角，以其丰富的心理学知识和真切的个人生命体验，呈现出一个独特深邃的心理学入门教程。

Following in the wake of his groundbreaking War in the Age of Intelligent Machines, Manuel De Landa presents a radical synthesis of historical development over the last one thousand years. More than a simple expository history, A Thousand Years of Nonlinear History sketches the outlines of a renewed materialist philosophy of history in the tradition of Fernand Braudel, Gilles Deleuze, and Felix Guattari, while also engaging the critical new understanding of material processes derived from the sciences of dynamics. Working against prevailing attitudes that see history as an arena of texts, discourses, ideologies, and metaphors, De Landa traces the concrete movements and interplays of matter and energy through human populations in the last millennium.De Landa attacks three domains that have given shape to human societies: economics, biology, and linguistics. In every case, what one sees is the self-directed processes of matter and energy interacting with the whim and will of human history itself to form a panoramic vision of the West free of rigid teleology and naive notions of progress, and even more important, free of any deterministic source of its urban, institutional, and technological forms. Rather, the source of all concrete forms in the West's history are shown to derive from internal morphogenetic capabilities that lie within the flow of matter-energy itself.

《看不见的性别:提示史前女性的真实角色》内容简介：受卡通片和博物馆的标本展出的影响，我们对旧石器时代的想象通常与这样一幅画面相连：身着毛皮的男性猎手勇敢无畏地向猛犸发起进攻，而胆怯的女人们则满怀恐惧地畏缩在一块巨石后面。事实上，最近的研究表明这一想象跟现实几乎没什么关系。 近20年来，由于女性考古学家对其男同事们只关注矛尖等坚硬的人工制品而忽略了更难发现的出自女性之手的考古证据的做法提出了挑战，考古学领域发生了急剧的变化。J．M．阿多瓦西奥(J．M．Adovasio)和奥尔加•索弗(01gaSoffer)是世界上研究篮子、绳子和编织物等易腐烂的人工制品的两位顶级专家。在《看不见的性别》中，作者们描述了一幅有关史前时代的令人激动的崭新画面，他们认为女性发明了所有关键性的东西，包括对寒冷地区的生活十分必要的衣服、用来制作使长距离的水上旅行成为可能的筏子的绳索以及用在公共捕猎中的猎网。更为重要的是，女人在语言和社会生活的发展中——简言之，在我们演进为人的过程中——扮演了主要角色。在这本使人大开眼界的著作里，出现了一个关于史前时代的女人的新故事，故事里引人深思的含义必将影响到我们今天对性别问题的假定。

《论原因、本原与太一》一书是布鲁诺的主要哲学代表作。从十九世纪初到二十世纪中叶先后被译成德、英、法、俄、西、匈等多种文本。该书确证：宇宙即太一，它是无限的、永恒的、统一的，有无数可居住的世界在宇宙中运动，太阳系只是其中之一。从而有力地驳斥了地心说，发展了哥白尼的日心说。它认为世界灵魂是形式本原，是万物的真正作用因，但形式“内在于物质”，并“被物质所规定、所限制”，形式离开了物质便没有存在。 布鲁诺还论证了对立面一致的原则。他说：“我们所看到的一切，其开端、中段和结尾，其出生、成长和完成，无不是从对立面、通过对立面、在对立面中、走向对立面的”。象爱与恨、生与灭、弦与弧、最大与最小、热与冷、一与多等等皆然。他指出，这种对立面一致的情形是由于存在着同一个物质。 总之，这本书中译本的出版为我们深入研究布鲁诺提供了有利条件。

“有时候我们会觉得自己渺小琐碎，但是，切莫忘了，我们每个人的肌肤下面都隐藏着一小块黄金：曾经，在这个世界上，我们是一个洁净无尘、心如明镜的赤子。”不知何时愚钝荒芜的心啊，是否还能找回那张丑角牌？

本书记录了1930年至1935年维特根斯坦在剑桥所作的讲演，内容涉及语言、数学和逻辑问题。这些笔记原始地记录下了他在思想发展的重要转折时期思考的问题，以及他在向学生们作演讲时的思想发展轨迹。这些都是维特根斯坦的思想整体中的重要内容；同时，这些笔记真实反映了维特根斯坦的思考风格和讲演魅力，人们从中能够感受到他在讲演时的思路变化。

Sophie Amundsen (Sofie Amundsen in the Norwegian version) is a 14-year-old girl who lives in Norway in the year 1990. She lives with her mother and her cat, Sherekan, as well as with her goldfish, a tortoise, and two budgerigars. Her father is a captain of an oil tanker, and is away for most of the year. The book begins with Sophie receiving two anonymous messages in her mailbox (the first asking, "Who are you?", the second asking, "Where does the world come from?") and a postcard addressed to 'Hilde Møller Knag, c/o Sophie Amundsen'. Shortly afterwards, she receives a packet of papers, part of a correspondence course in philosophy. With these mysterious communications, Sophie becomes the student of a fifty-year-old philosopher, Alberto Knox. Initially, he is completely anonymous to Sophie, but he later reveals more and more about himself. The papers and the packet both turn out to be from him, but the post card is not; it is addressed from someone called Albert Knag, who is a major in a United Nations peacekeeping unit stationed in Lebanon. Alberto teaches her about the history of philosophy. She gets a substantive and understandable review from the Pre-Socratics to Jean-Paul Sartre. Along with the philosophy lessons, Sophie and Alberto try to outwit the mysterious Albert Knag, who appears to have God-like powers, which Alberto finds quite troubling. Sophie learns about medieval philosophy while being lectured by Alberto, dressed as a monk, in an ancient church, and she learns about Sartre and Simone de Beauvoir in a French café. Various philosophical questions and methods of reasoning are put before Sophie, as she attempts to work them out on her own. Many of Knox's philosophic packets to her are preluded by more short questions, such as "Why is Lego the most ingenious toy in the world?" Alberto takes Sophie from the Hellenistic civilization to the rise of Christianity and its interaction with Ancient Greek thought on to the Middle Ages. Over the course of the book, he covers the Renaissance, Baroque, Enlightenment and Romantic periods, with the philosophies that stemmed from them. Mixed in with the philosophy lessons is a plot rather more akin to normal teenage novels, in which Sophie interacts with her mother and her friend Joanna. This is not the focus of the story but simply serves to move the plot along. After the introduction to George Berkeley, the perspective of the novel shifts to the mysterious Hilde. Sophie and Alberto's entire world is revealed to be a literary construction by Albert Knag as a present for his daughter, Hilde, on her 15th birthday. The novel continues with Hilde's story as a framing device for Sophie's story, but the stories intertwine as Hilde's understanding of philosophy grows alongside Sophie's understanding. As Albert Knag continues to meddle with Sophie's life, Alberto helps her fight back by teaching her everything he knows about philosophy. That, he explains, is the only way to understand her world. Meanwhile, Alberto's lessons allow Hilde to develop her own understanding of Sophie's world and use her knowledge against her father for exercising too much power over Sophie's world. This is laced with events that appear to be scientifically impossible, such as Sophie seeing her reflection in a mirror wink at her with both eyes or actually seeing Socrates and Plato. Hilde's book (by her father) ends with Sophie and Alberto disappearing. Gaarder reveals that they have managed to escape Albert Knag's mind into Hilde's world as spirits.

《全部知识学的基础》是德国古典哲学重要代表之一，费希特的主要哲学著作。在费希特的哲学体系里，《全部知识学的基础》的地位和作用，约略相当于《逻辑学》在黑格尔的哲学体系里的地位和作用。它的构思成熟于1793年，当时费希特正在苏黎世撰写为法国革命辩护和争取思想自由的政治论文。费希特自称《全部知识学的基础》是上述政论文章的额外收获。所以说，正如马克思、恩格斯指出的那样，《全部知识学的基础》表明德国古典哲学乃是法国革命在德国的反映。但是，由于种种历史的原因，费希特只是作为德国的民族英雄为我国各界人士所熟知，他的哲学思想却没有受到应有的重视，更不用说对费希特哲学思想的深入研究了。

《哲学史教程》(下)(精装)的开头篇章在两年前就发表了。经过多次令人不快的延误和干扰之后，此书终于完成，与读者见面了。正如甚至连这种阐述的外部形式也表明的那样，着重点就放在从哲学的观点看最有份量的东西的发展上，即放在问题和概念的历史上。我的主要目的就是将这发展理解为连贯的、相互关联的整体。我们关于宇宙和人生的理论产生于各种思想路线，而这些思想路线在历史上的相互交织便是我研究的特定的对象。我确信这个问题要得到解决不能靠先天的逻辑结构，而只能靠对事实作全面的、毫无偏见的调查研究。如果说，在此书的阐述中，看起来古代部分占去了全书相当大的篇幅，这是基于这种信念：如对人类理智的现实作历史性的了解，那么，用希腊精神从自然界和人生的具体现实中所获得的种种概念来陶冶锻炼，就要比自此以后所有人们思考过的东西更为重要——康德哲学除外。任务这样确定了，就必须割爱；关于这点，没有人比我更为难过了。对哲学的历史发展作纯粹主题的处理，就不容许对哲学家的品格作同他们的真实价值相称的深刻描述。这只有当在概念的结合和转化过程中他们的品格可以作为原因因素而起积极作用时才可能触及。为了有利于更好地深入洞察心灵发展过程内在联系的必然性，在此不得不牺牲推动哲学发展的伟大人物的个人风格中的艺术魅力，不得不牺牲赋予学术讲演以及赋予哲学史更广泛的阐述的特殊技巧的艺术魅力。

Leviathan, The Matter, Forme and Power of a Common Wealth Ecclesiasticall and Civil, commonly called Leviathan, is a book written by Thomas Hobbes which was published in 1651. It is titled after the biblical Leviathan. The book concerns the structure of society and legitimate government, and is regarded as one of the earliest and most influential examples of social contract theory.

在线阅读本书 The Worldly Philosophers is a bestselling classic that not only enables us to see more deeply into our history but helps us better understand our own times. In this seventh edition, Robert L. Heilbroner provides a new theme that connects thinkers as diverse as Adam Smith and Karl Marx. The theme is the common focus of their highly varied ideas -- namely, the search to understand how a capitalist society works. It is a focus never more needed than in this age of confusing economic headlines. In a bold new concluding chapter entitled "The End of the Worldly Philosophy?" Heilbroner reminds us that the word "end" refers to both the purpose and limits of economics. This chapter conveys a concern that today's increasingly "scientific" economics may overlook fundamental social and political issues that are central to economics. Thus, unlike its predecessors, this new edition provides not just an indispensable illumination of our past but a call to action for our future.

With the incisiveness and lucid style for which he is renowned, Ronald Dworkin has written a masterful explanation of how the Anglo-American legal system works and on what principles it is grounded. Law's Empire is a full-length presentation of his theory of law that will be studied and debated--by scholars and theorists, by lawyers and judges, by students and political activists--for years to come.

Dworkin begins with the question that is at the heart of the whole legal system: in difficult cases how do (and how should) judges decide what the law is? He shows that judges must decide hard cases by interpreting rather than simply applying past legal decisions, and he produces a general theory of what interpretation is--in literature as well as in law--and of when one interpretation is better than others. Every legal interpretation reflects an underlying theory about the general character of law: Dworkin assesses three such theories. One, which has been very influential, takes the law of a community to be only what the established conventions of that community say it is. Another, currently in vogue, assumes that legal practice is best understood as an instrument of society to achieve its goals. Dworkin argues forcefully and persuasively against both these views: he insists that the most fundamental point of law is not to report consensus or provide efficient means to social goals, but to answer the requirement that a political community act in a coherent and principled manner toward all its members. He discusses, in the light of that view, cases at common law, cases arising under statutes, and great constitutional cases in the Supreme Court, and he systematically demonstrates that his concept of political and legal integrity is the key to Anglo-American legal theory and practice.

Bertrand Russell describes the purpose of this book as the putting together of some remarks on the state of happiness which are inspired by common sense, rather than any profound philosophy or deep erudition. It is based on the belief that many people who are unhappy could become happy by well-directed effort. --This text refers to an out of print or unavailable edition of this title.

In this brilliant work, the most influential philosopher since Sartre suggests that such vaunted reforms as the abolition of torture and the emergence of the modern penitentiary have merely shifted the focus of punishment from the prisoner's body to his soul.

Translated with an Introduction and Notes by Christopher Gill.

Long regarded as the most accurate rendering of Plato's Republic that has yet been published, this widely acclaimed work is the first strictly literal translation of a timeless classic. This second edition includes a new introduction by Professor Bloom, whose careful translation and interpretation of The Republic was first published in 1968. In addition to the correct text itself there is also a rich and valuable essay--as well as indexes and a glossary of terms--which will better enable the reader to approach the heart of Plato's intention.

In this collection of essays, Russell surveys the social and political consequences of his beliefs with characteristic clarity and humour. In Praise of Idleness is a tour de force that only Bertrand Russell could perform.

在线阅读本书 First published in 1946, History of Western Philosophy went on to become the best-selling philosophy book of the twentieth century. A dazzlingly ambitious project, it remains unchallenged to this day as the ultimate introduction to Western philosophy. Providing a sophisticated overview of the ideas that have perplexed people from time immemorial, Russell's History of Western Philosophy offered a cogent précis of its subject. Of course this cannot be the only reason it ended up the best selling philosophy book of the twentieth century. Russell's book was 'long on wit, intelligence and curmudgeonly scepticism', as the New York Times noted, and it is this, coupled with the sheer brilliance of its scholarship, that has made Russell's History of Western Philosophy one of the most important philosophical works of all time.

This was Michel Foucault's first major book, written while he was the Director of the Maison de France in Sweden. It examines ideas, practices, institutions, art and literature relating to madness in Western history. Foucault begins his history in the Middle Ages, noting the social and physical exclusion of lepers. He argues that with the gradual disappearance of leprosy, madness came to occupy this excluded position. The ship of fools in the 15th century is a literary version of one such exclusionary practice, the practice of sending mad people away in ships. However, during the Renaissance, madness was regarded as an all-abundant phenomena because humans could not come close to the Reason of God. As Cervantes' Don Quixote, all humans are ridiculous weak to desires and dissimulation. Therefore, the insane, understood as one who has come too close to God's Reason, was accepted in the middle of society. It is not before the 17th century, in a movement which Foucault famously describes as the Great Confinement, that "unreasonable" members of the population systematically were locked away and institutionalised. In the 18th century, madness came to be seen as the obverse of Reason, that is, as having lost what made them human and become animal-like and therefore treated as such. It is not before 19th century that madness became mental illness that should be cured, e.g. Freud. Later it was demonstrated that the large increase in confinement did not happen in 17th but in the 19th century, somewhat undermining his argument. Foucault also argues that madness during Renaissance had the power to signify the limits of social order and to point to a deeper truth. This was silenced by the Reason of Enlightenment. He also examines the rise of modern scientific and "humanitarian" treatments of the insane, notably at the hands of Philippe Pinel and Samuel Tuke. He claims that these modern treatments were in fact no less controlling than previous methods. Tuke's country retreat for the mad consisted of punishing the madmen until they gave up their commitment to madness. Similarly, Pinel's treatment of the mad amounted to an extended aversion therapy, including such treatments as freezing showers and use of a straitjacket. In Foucault's view, this treatment amounted to repeated brutality until the pattern of judgment and punishment was internalized by the patient.