在当今社会，传播扮演着至关重要而又独一无二的角色。
《对空言说：传播的观念史》一书，以广泛的跨学科的人文视角，向读者展现了传播的观念史，它不仅阐述了传播观念的历史沿革，而且旁征博引，论及历史、哲学、宗教、文化乃至法学与技术史领域，将传播的视域追溯至西方思想中那些最根本的问题。即体现了传播学研究的人文取向，也以一种通俗大众的表达方式激发了公众对传播学的兴趣。
《对空言说》为突破美国实证主义传播学研究传统提供了可行的路径，也因此成为传播思想史的奠基之作。该书在2000年荣膺美国传播学会奖，这是美国传播学界的最高奖项，并在传播学界乃至公众之间激发起广泛的对话。

本书是作者对哲学初学者进行授课后形成的讲稿，初版于1978年，此后两次修订再版，本书即是作者生前最后一次修订的版本（1996年第三版）。本书受到世界很多大学哲学系的好评，被列为教材。不同于一般的哲学导论，本书纯讲哲学“技术”：什么是有效的哲学思考和论证；哲学论证的方法都有哪些；面对一个问题时，应该如何分解问题、如何构建论证，如何批判地阅读前人在这一问题上的写作和论证，如何提出自己的原创性观点、形成哲学写作，等等。在讲解各种论证形式和方法时，作者给出了许多具体的例子，对有些例子的操作非常细致深入、一以贯之，很适合希望了解哲学“内功”的读者和哲学专业的初学学生。让读者意识到：知道哲学史上著名哲学家的名字和观点是远远不够的，要在正确的方法下接受思维和写作的训练，参与到哲学工作中，才是做哲学。

"The Routledge Companion to Philosophy and Film" is the first comprehensive volume to explore the main themes, topics, thinkers and issues in philosophy and film. The "Companion" features sixty specially commissioned chapters from international scholars and is divided into four clear parts: issues and concepts; authors and trends; genres; and, film as philosophy.Part one is a comprehensive section examining key concepts, including chapters on acting, censorship, character, depiction, ethics, genre, interpretation, narrative, reception and spectatorship and style. Part two covers authors and scholars of film and significant theories Part three examines genres such as documentary, experimental cinema, horror, comedy and tragedy. Part four includes chapters on key directors such as Tarkovsky, Bergman and Terrence Malick and on particular films including "Memento". Each chapter includes a section of annotated further reading and is cross-referenced to related entries. "The Routledge Companion to Philosophy and Film" is essential reading for anyone interested in philosophy of film, aesthetics and film and cinema studies.

阿兰·巴迪欧的“共产主义假设”，第一次陈述于2008年，它贯穿了过去二十年中的黑话和妥协，试图重新使左派概念化。这个假设是一种对普世解放的全新的要求和一种对武装的兴奋的召唤。任何关心世界未来的人都需要认真对待在本书中得到阐述的那些观念。
“现在，比以往更加急切地，我们应当坚持巴迪欧所谓的共产主义的永恒理念。”——斯拉沃热·齐泽克
“我们知道共产主义是正当的假设。所有那些抛弃这个假设的人，也就立刻把他们自己交给了市场经济，议会民主——适合资本主义的国家形式——及其那不可避免的“自然”特征：巨大的不平等。”——阿兰·巴迪欧

We are in the wake of chaos - trying to make sense of the news that the universe is a far more unpredictable place than anyone ever imagined. What began with the discovery of randomness in simple physical systems - a curl of smoke, a tumble of water - has exploded into a fascination with "chaotic" models of everything from brainwaves to business cycles. Why has chaos captured so much attention? What does it do to our basic beliefs about knowledge, meaning, and our place in a suddenly turbulent world? In this provocative book, Stephen Kellert takes the first sustained look at the broad intellectual implications of chaos. Like quantum mechanics and relativity before it, chaos has an irresistible appeal as a radical new vision of reality. But how solid are its claims? Has chaos been oversold? How far can the science of chaos take us? These are just some of the intriguing questions Kellert sets out to answer. Kellert describes the challenge of chaos to traditional science - from its power to thwart the search for universal laws to its unsettling effect on such essential concepts as fact and event, cause and control. And he paints a suggestive portrait of what knowledge - with science as its source - might have to be in order to account for the profoundly counterintuitive findings of chaos. This is also the story of the coming of age of a new science. Chaotic phenomena have been observed for ages, but only recently have scientists begun to study chaos systematically. Kellert points to the deep biases for order and control that have kept the study of chaos in the background. In today's culture, however, chaos flourishes as a powerful organizing principle for those seeking to expand theboundaries of the knowable and redefine what we mean by legitimate knowledge itself. Revealing glimpses of beauty and diversity in the most routine phenomena, of order within apparent disorder, chaos is neither the new toy of media-savvy scientists and their followers nor the mystical

What makes science different from other ways of investigating the world? In Theory and Reality, Peter Godfrey-Smith uses debates--such as the problem of confirmation, the new riddle of induction, and the problem of scientific realism--as a way to introduce, in a completely accessible way, the main themes in the philosophy of science. Intended for undergraduates and general readers with no prior background in philosophy, Theory and Reality starts by surveying the last hundred years of work in the field. It covers logical positivism; induction and confirmation; Karl Popper's theory of science; Thomas Kuhn and "scientific revolutions"; the radical views of Imre Lakatos, Larry Laudan, and Paul Feyerabend; and challenges to the field from sociology of science, feminism, and science studies. The book then looks in detail at some of the broader philosophical issues at stake, such as philosophical naturalism, scientific realism, theories of explanation in science, Bayesianism, and other modern theories of evidence. Finally, Godfrey-Smith presents his own proposal for approaching the philosophy of science. Throughout the text he points out connections between philosophical debates and wider discussions about science in recent decades, such as the infamous "science wars." Examples and asides engage the beginning student, a glossary of terms explains key concepts, and suggestions for further reading are included at the end of each chapter. Like no other text in this field, Theory and Reality combines a survey of recent history of the philosophy of science with current key debates in language that any beginning scholar or critical reader can follow.

It is often supposed that the spectacular successes of our modern mathematical sciences support a lofty vision of a world completely ordered by one single elegant theory. In this book Nancy Cartwright argues to the contrary. When we draw our image of the world from the way modern science works - as empiricism teaches us we should - we end up with a world where some features are precisely ordered, others are given to rough regularity and still others behave in their own diverse ways. This patchwork makes sense when we realise that laws are very special productions of nature, requiring very special arrangements for their generation. Combining classic and newly written essays on physics and economics, The Dappled World carries important philosophical consequences and offers serious lessons for both the natural and the social sciences.

研究法国大革命的著名历史学家孚雷尝言，大革命的历史学家都是有色彩的，他们在陈述观点的时候必须事先作出自己的判断，阐明他们自己的思想渊源与所属的政治阵营。这种标签化不仅是针对历史学家个人的，也是针对整个思想界和思想流派的。本书收录的内容就出自其中一个影响深远的思想家，贡斯当的讨论。他在本书中讨论了自由、政治权利和大革命等重要问题，这些文章不仅详细阐述了作者本人对以上问题的看法，还向读者展示了当时思想界存在的一些基本的政治思想对话和交锋。

本书讨论现代性价值学说，主要是以功利主义和道义论为代表的现代公共伦理学，以及最新科技发展条件下它们的发展可能。特点是敏锐的问题意识和广阔的视野，以及原创性。从现代性与古典性范式、包括古典性范式在现代的代表如社群主义和新共和主义的对峙之中展开分析研究，注重文献支持，注重提出国内外领先的新观点。尤其是，本书关注以人工智能、神经科学、虚拟现实、基因工程等等为首的最新科技突破对人类价值领域的可能影响，关注最新历史变化的伦理学效应，在这个领域发出中国学者的声音。

Nearly twenty-five hundred years ago the Greek thinker Heraclitus supposedly uttered the cryptic words 'Phusis kruptesthai philei.' How the aphorism, usually translated as 'Nature loves to hide,' has haunted Western culture ever since is the subject of this engaging study by Pierre Hadot. Taking the allegorical figure of the veiled goddess Isis as a guide, and drawing on the work of both the ancients and later thinkers such as Goethe, Rilke, Wittgenstein, and Heidegger, Hadot traces successive interpretations of Heraclitus' words. Over time, Hadot finds, 'Nature loves to hide' has meant that all that lives tends to die; that Nature wraps herself in myths; and (for Heidegger) that Being unveils as it veils itself. Meanwhile the pronouncement has been used to explain everything from the opacity of the natural world to our modern angst.

科技进步同时提出了责任问题。在科技迅猛发展的能源制造、医疗和军事工程、纳米和太空技术等领域，伦理学问题也随之而生。这些是好还是坏？为了正确做出决策，机遇和风险、危险和安全、进步和责任都是人们必须考虑和权衡的问题。《技术伦理学手册》由多名来自不同学术领域和机构组织的 专家、学者合力撰写而成，阐释了不同科技领域的技术伦理学核心概念，展现了技术伦理学的伦理-哲学基础，并分章节论述了人们普遍关心的核能利用及核废料处理、基因和克隆等技术及其对人类生活的影响、技术进步的环境后果等问题。

一九八〇年十一月十六日，早上八九点，一个身穿睡衣的男子冲出房间，跑进巴黎高师的庭院，发狂地叫喊着：“我扼死了埃莱娜，我扼死了我的妻子。”
这出荒诞悲剧的主角即是名满天下的哲学家路易•阿尔都塞。他是法国最具原初思想也最受争议的知识分子之一，亦是“二战”后法国最具影响力的思想家。他是马克思主义的激进旗手，被誉为“结构主义马克思主义”奠基人。
然而，所有的名誉与成就在这一天崩坍了——“阿尔都塞主义随着阿尔都塞一起死了”！而法院“不予起诉”的判决更引起了舆论的愤怒与声讨……
从悲剧发生到辞世的十年，阿尔都塞的晚年罕为人知。这部自传不仅深刻反映了他晚年的思想，更是凝结了哲学家整个人生的精粹：他从精神分析的角度回顾了自己的一生，并试图从内部记录、反思自己的疯狂，既详析了自己的成长、学习与研究经历，亦描述了当时的巴黎高师与整个时代的精神氛围。
这是一部自传，也是一部编年学术史，更是一部深刻探讨人性与罪责的惊世忏悔录。

本书收录了作者最新的32篇学术随笔。其中既有“站在未来的立场上”、“一种飘浮的存在论：关系实在论的困境”和“这是道路，而不是作品”等纯粹的西方哲学随笔；并用更大的篇幅——“我们是否需要一种权利形而上学？”、“何谓真正的精英？”——研究了西方政治哲学和政治思想史，以及中国现阶段如何借鉴这种跨文化的思想遗产。

Japanese has a term that covers both green and blue. Russian has separate terms for dark and light blue. Does this mean that Russians perceive these colors differently from Japanese people? Does language control and limit the way we think? This short, opinionated book addresses the Sapir-Whorf hypothesis, which argues that the language we speak shapes the way we perceive the world. Linguist John McWhorter argues that while this idea is mesmerizing, it is plainly wrong. It is language that reflects culture and worldview, not the other way around. The fact that a language has only one word for eat, drink, and smoke doesn't mean its speakers don't process the difference between food and beverage, and those who use the same word for blue and green perceive those two colors just as vividly as others do. McWhorter shows not only how the idea of language as a lens fails but also why we want so badly to believe it: we're eager to celebrate diversity by acknowledging the intelligence of peoples who may not think like we do. Though well-intentioned, our belief in this idea poses an obstacle to a better understanding of human nature and even trivializes the people we seek to celebrate. The reality - that all humans think alike - provides another, better way for us to acknowledge the intelligence of all peoples.

《理想国》是古典世界中仍为今人广泛阅读的杰作，本书是对它的一个新近的全面阐释，其中包括的十六篇文章由不同学科背景和研究路径的一流学者撰写，呈现了广泛的解释光谱。无论是初读者，还是较有经验的研究者，都可从中获得教益。前三篇文章是从《理想国》整体出发进行的论述，余下的文章则是按顺序对《理想国》涉及的不同主题的专门阐释；同时，在某些特别重要的主题上，读者还可以领略不同学者从不同路径给出的不同阐释，从而丰富读者对《理想国》的认识。

本书是阿兰·布鲁姆《爱与友谊》第三部分。作者在讨论完卢梭、莎士比亚之后，回溯到柏拉图。柏拉图的《会饮》致力于探究爱欲。这位爱的古代哲人，他不但与莎士比亚一样忠于自然，而且还通过一个比戏剧更宽的光谱来表述爱欲，并对其意义作了一番更为贴切的理性论述。他不但把爱欲呈现为一个表明我们自身不完满的痛苦而贫乏的信号，他还把它呈现为是一个给予的、创造性的信号。他探索了“爱自己”与“爱美好事物”间的张力，“爱欲对家庭的从属”与“爱欲所暗示的自由”间的张力。在爱欲里，他看到了同时达成个体幸福与真正人类共同体的可能性。