In this classic work, Leo Strauss examines the problem of natural right and argues that there is a firm foundation in reality for the distinction between right and wrong in ethics and politics. On the centenary of Strauss's birth, and the fiftieth anniversary of the Walgreen Lectures which spawned the work, Natural Right and History remains as controversial and essential as ever. "Strauss ...makes a significant contribution towards an understanding of the intellectual crisis in which we find ourselves ...[and] brings to his task an admirable scholarship and a brilliant, incisive mind."--John H. Hallowell, American Political Science Review Leo Strauss (1899-1973) was the Robert Maynard Hutchins Distinguished Service Professor Emeritus in Political Science at the University of Chicago.

《关于我们崇高与美观念之根源的哲学探讨》内容简介：埃德蒙·伯克，这位政治哲学界的保守主义代表，他在思考美洲问题和法国大革命之前，为后人留下了什么？《关于我们崇高与美观念之根源的哲学探讨》，一部让后世学人不断致敬的哲学著作，一部把经验主义发挥到极致的另类作品，一部还未引起国内学界足够重视的美学经典，以“实事求是”的经验主义精神，大胆挑战了自古希腊以降被普遍接受的美学、心理学传统观念，为“崇高”和“美”找到了贴近大地、贴近人本身的坚实基础，并因此深刻影响了后世的审美趋向与艺术创作方法。
《关于我们崇高与美观念之根源的哲学探讨》是“大象学术译丛”之一，该书从人的本能的角度来探讨美感和崇高感的心理根源，比起一般的经验分析，更具有一种方法论上的科学性与彻底性。具体内容包括论趣味、《探讨》一书的影响、崇高与美等。该书可供各大专院校作为教材使用，也可供从事相关工作的人员作为参考用书使用。

The 14th Edition of Introduction to Logic, written by Copi, Cohen & McMahon, is dedicated to the many thousands of students and their teachers - at hundreds of universities in the United States and around the world - who have used its fundamental methods and techniques of correct reasoning in their everyday lives. To those who have not previously used or reviewed Introduction to Logic we extend the very warmest welcome. Please join us and our international family of users! Let us help you teach students the methods and principles needed in order to distinguish correct from incorrect reasoning. For, Introduction to Logic is a proven textbook that has been honed through the collaborative efforts of many scholars over the last five decades. Its scrupulous attention to detail and precision in exposition and explanation is matched by the greatest accuracy in all associated detail. In addition, it continues to capture student interest through its personalized human setting and current examples.

»Wir sagen, daß wir ein Gespräch führen, aber je eigentlicher ein Gespräch ist, desto weniger liegt die Führung desselben in dem Willen des einen oder anderen Partners. (...) Was bei einem Gespräch herauskommt, weiß keiner vorher.«
(Gadamer, »Wahrheit und Methode« I, S. 387)
Das Hauptwerk »Wahrheit und Methode« erscheint 2010, genau 50 Jahre nach der Erstausgabe, in durchgesehener und korrigierter Form als preiswerte Studienausgabe. Dieses Buch, das sein Autor erst im Alter von 60 Jahren schrieb, wurde zu einem Überraschungserfolg der philosophischen Literatur. Als eines der wenigen weltweit anerkannten Standardwerke der deutschen Nachkriegsphilosophie wurde es in viele Sprachen übersetzt.
Die große Resonanz könnte aus vielerlei Gründen erstaunen, unter anderem weil hier nur in Andeutungen eine große neue Theorie mit eigenem begrifflichen Instrumentarium vorgestellt wird; der Autor umkreist vorsichtig uralte Themen des philosophischen Weltzugangs. Vor allem geht es um die Frage: Was geschieht eigentlich, wenn wir verstehen? Er stellt die geschichtliche Dimension des Verstehens in den Mittelpunkt, auch durch seine berühmte Rehabilitierung des »Vorurteils«. Die systematischen Exkurse werden ergänzt durch eine Geistesgeschichte der Hermeneutik, die in ihrer virtuosen Behandlung so unterschiedlicher Anreger wie Hegel, Dilthey, Husserl und Heidegger überzeugt. Die Freundlichkeit und Sachlichkeit, mit der Gadamer seinen Leser ins Gespräch einlädt, machen den Rang dieses vorbildlichen Lehrbuchs aus.

《发达资本主义时代的抒情诗人》是本雅明论波德莱尔的专著。波德莱尔对19世纪中期巴黎的现代性体验的考察深深吸引了本雅明。从这个被资本主义商品世界异化了的抒情诗人的目光出发，本雅明希望能重新阅读处于资本主义工业革命初期的巴黎。在书中，本雅明与波德莱尔一起对第二帝国时期的巴黎“渐次熄灭的煤气灯、把人固定在土地上的住房牌号、日渐堕落成商品生产者的专栏作家”发出挽歌式的哀叹，一起作为“城市的闲逛者”躲在人群里注视着这个嘈杂的商品物质世界，一起对急剧变化的社会现实发出“震惊”的慨叹，却又在结尾处理性而忧郁地击碎了波德莱尔的现代主义英雄之梦。本雅明独特的视角、细致的观察和内心的敏锐，使得这部构筑在浩瀚的引文之上的辉煌之作更多了一份诗意的绵长。

《王陽明全集(上下)》，本书以浙江图书馆藏明隆庆6年谢廷杰刻“王文成公全书”38卷为底本标点,现编为41卷。

Hilary Putnam's unceasing self-criticism has led to the frequent changes of mind he is famous for, but his thinking is also marked by considerable continuity. A simultaneous interest in science and ethics - unusual in the current climate of contention - has long characterized his thought. In "Philosophy in an Age of Science", Putnam collects his papers for publication - his first volume in almost two decades. Mario De Caro and David Macarthur's introduction identifies central themes to help the reader negotiate between Putnam past and Putnam present: his critique of logical positivism; his enduring aspiration to be realist about rational normativity; his anti-essentialism about a range of central philosophical notions; his reconciliation of the scientific worldview and the humanistic tradition; and his movement from reductive scientific naturalism to liberal naturalism. Putnam returns here to some of his first enthusiasms in philosophy, such as logic, mathematics, and quantum mechanics. The reader is given a glimpse, too, of ideas currently in development on the subject of perception. Putnam's work, contributing to a broad range of philosophical inquiry, has been said to represent a "history of recent philosophy in outline." Here it also delineates a possible future.

What is the relationship between our perceptions and reality? What is the relationship between the mind and the body? These are questions with which philosophers have grappled for centuries, and they are topics of considerable contemporary debate as well. Hilary Putnam has approached the divisions between perception and reality and between mind and body with great creativity throughout his career. Now, in The Threefold Cord: Mind, Body, and World, he expounds upon these issues, elucidating both the strengths and weaknesses of current schools of thought. With his characteristic wit and acuity, Putnam offers refreshing solutions to some of philosophy's most vexing problems. Putnam first examines the problem of realism: is objective truth possible? He acknowledges the deep impasse between empirical and idealist approaches to this question, critiquing them both, however, by highlighting the false assumption they share, that we cannot perceive the world directly. Drawing on the work of J. L. Austin and William James, Putnam develops a subtle and creative alternative, which he calls "natural realism." The second part of the book explores the mind-body question: is the mind independent of our interactions with the physical world? Again, Putnam critically assesses two sharply antithetical contemporary approaches and finds them both lacking. The Threefold Cord shows the entire mind-body debate to be miscast and draws on the later work of Wittgenstein, once more advancing original views on perception and thought and their relationship with both the body and the external world. Finally, Putnam takes up two related problems -- the role of causality in human behavior and whether or not thoughts and sensations have an "existence" all their own. With Putnam's lucid prose and insightful examples, The Threefold Cord loosens the Gordian knots into which philosophy has bound itself over the issue of epistemology.

Hilary Putnam deals in this book with some of the most fundamental persistent problems in philosophy: the nature of truth, knowledge and rationality. His aim is to break down the fixed categories of thought which have always appeared to define and constrain the permissible solutions to these problems.

Looking at the efforts of philosophers from the Enlightenment through the 20th Century, Hilary Putnam traces the ways in which ethical problems arise in a historical context. Putnam's central concern is ontology - indeed, the very idea of ontology as the division of philosophy concerned with what (ultimately) exists. Reviewing what he deems the disastrous consequences of ontology's influence on analytic philosophy - in particular, the contortions it imposes upon debates about the objective of ethical judgements - Putnam proposes abandoning the very idea of ontology. He argues persuasively that the attempt to provide an ontological explanation of the objectivity of either mathematics or ethics is, in fact, an attempt to provide justifications that are extraneous to mathematics and ethics - and is thus deeply misguided.

Hilary Putnam has been at the center of contemporary debates about the nature of the mind and of its access to the world, about language and its relation to reality, and many other metaphysical and epistemological issues. In this book he turns to pragmatism - and confronts the teachings of James, Peirce, Dewey, and Wittgenstein - not solely out of an interest in theoretical questions, but above all to respond to the questions of whether it is possible to find an alternative to corrosive moral skepticism, on the one hand, and to moral authoritarianism on the other.

Distinguished philosopher Hilary Putnam, who is also a practicing Jew, questions the thought of three major Jewish philosophers of the 20th century - Franz Rosenzweig, Martin Buber, and Emmanuel Levinas - to help him reconcile the philosophical and religious sides of his life. An additional presence in the book is Ludwig Wittgenstein, who, although not a practicing Jew, thought about religion in ways that Putnam juxtaposes to the views of Rosenzweig, Buber, and Levinas. Putnam explains the leading ideas of each of these great thinkers, bringing out what, in his opinion, constitutes the decisive intellectual and spiritual contributions of each of them. Although the religion discussed is Judaism, the depth and originality of these philosophers, as incisively interpreted by Putnam, make their thought nothing less than a guide to life.

Hilary Putnam, who may have been the first philosopher to advance the notion that the computer is an apt model for the mind, takes a radically new view of his own theory of functionalism in this book. Putnam argues that in fact the computational analogy cannot answer the important questions about the nature of such mental states as belief, reasoning, rationality, and knowledge that lie at the heart of the philosophy of mind.Hilary Putnam is Walter Beverly Pearson Professor of Mathematical Logic at Harvard University.

Published very shortly before his death in February 1976, Meaning is the culmination of Michael Polanyi's philosophic endeavors. With the assistance of Harry Prosch, Polanyi goes beyond his earlier critique of scientific "objectivity" to investigate meaning as founded upon the imaginative and creative faculties.
Establishing that science is an inherently normative form of knowledge and that society gives meaning to science instead of being given the "truth" by science, Polanyi contends here that the foundation of meaning is the creative imagination. Largely through metaphorical expression in poetry, art, myth, and religion, the imagination is used to synthesize the otherwise chaotic and disparate elements of life. To Polanyi these integrations stand with those of science as equally valid modes of knowledge. He hopes this view of the foundation of meaning will restore validity to the traditional ideas that were undercut by modern science. Polanyi also outlines the general conditions of a free society that encourage varied approaches to truth, and includes an illuminating discussion of how to restore, to modern minds, the "possibility" for the acceptance of religion.

In this text, the author argues that organisations -- or governments -- based solely on the methods of science threaten to foreclose a full human knowledge of the mysteries of existence and therefore pose a direct threat not only to academic freedom but also to social and political liberty.

本书是20世纪学术史上最有影响的著作之一，是科学史与科学哲学研究的学者们不可不读的基本文献。自1962年面世以来就引起强烈反响，掀起了一股世界性的研究热潮，其影响至今不衰。它引导了科学哲学界的一场认识论的大变革，成为科学哲学史上一道重要的分水岭。其影响不仅在于科学史、科学哲学、科学社会学等相关领域，而且延伸到社会学、文化人类学、文学史、艺术史、政治史、宗教史等人文和社会科学领域，甚至在社会公众领域也产生了深刻的影响。书中提出的“范式转换”一语如今已成为我们耳熟能详的一个重要词汇。

作为20世纪欧洲卓越的科学家和哲学家，迈克尔·波兰尼(NiChael P01anyi，189l—1976)凭其著名的意会(tacit)认知理论和富有人性的科学哲学观引发了现代认识论上一场根本性的变革。 《科学、信仰和社会》是根据1946年波兰尼在英国达勒姆大学(University of Durham)发表的路德演讲结成的集子，该书是波兰尼第一部系统的科学哲学著作，可说是波兰尼哲学生涯的开端，波氏在其中首次阐明了自己哲学的总体轮廓，同时也为他最主要的作品《个人知识》一书做了一些基础性的工作。该系列演讲概括地陈述了波兰尼的科学观，包括科学发现的性质和特点以及通过发现的正确道路，首次将科学客观性的问题放在一个大的语境中加以讨论。从而使人们意识到有必要在这个大的语境中重新考虑一些问题，这就是波氏关于知识的理论的起点。

本文集包含迈克尔·波兰尼已发表的有关非科学论题的文章。它不包括任何未刊文章。而且不包括所有收编在《自由的逻辑》、《个人知识》和《认识与存在》中的文章。目的是让人们更容易找到那些来自其他书籍中的文章，这些其余书籍中包含自《自由的逻辑》以来波兰尼的诸多著作中找不到的材料，从而提供一个那些著作的补遗。因此它不可避免是一本来源迥异的选集，范围从他最早于1917年发表的一篇非科学文章直至最后于1972年发表的两篇，而且并不要求协调一致。例如，由于尽管波兰尼继续写作和发表关于经济学的文章，而自《自由的逻辑》(1951)以来波兰尼的所有著作都没有包括任何关于经济理论的东西，因此这里必然就包括某种分量上相对占优势的关于经济理论的文章。