王浩（1921—1995），美籍华裔数学家、逻辑学家、计算机科学家、哲学家。1921年生于山东济南市。1943年毕业于西南联合大学数学系。1945年于清华大学研究生院哲学系毕业。曾师从金岳霖、王宪钧、沈有鼎等。1946年赴哈佛大学留学，师从蒯因（W. V. O. Quine），两年时间即获哈佛大学哲学博士学位。在哈佛短暂教学之后赴苏黎世与贝奈斯（Paul Bernays）一起工作。1954年—1956年，在牛津大学任第二届约翰•洛克讲座主讲，又任逻辑及数理哲学高级教职，主持数学基础讨论班。1961年—1967年，任哈佛大学教授。1967年—1991年，任洛克菲勒大学逻辑学教授。20世纪50年代初被选为美国科学院院士，后又被选为不列颠科学院外国院士。1983 年，被国际人工智能联合会授予第一届“数学定理机械证明里程碑奖”，以表彰他在数学定理机械证明研究领域中所作的开创性贡献。著有《数理逻辑概论》、《从数学到哲学》、《哥德尔》、《超越分析哲学》等专著。

Beyond Analytic Philosophy
Doing Justice to What We Know
Hao Wang
Preface
ix
Introduction
1
1. Russell and philosophy in this century 45
2. A digression on Wittgenstein's philosophy 75
3. From Vienna 1925 to America 1984 101
4. Quine's logical negativism 153
5. Metaphilosophical observations 191
References 215
Chronological table 231
Index
261

When one defines order as a sorting of priorities, it becomes beautifully clear as to what Foucault is doing here. With virtuoso showmanship, he weaves an intensely complex history of thought. He dips into literature, art, economics and even biology in The Order of Things, possibly one of the most significant, yet most overlooked, works of the twentieth century. Eclipsed by his later work on power and discourse, nonetheless it was The Order of Things that established Foucault's reputation as an intellectual giant. Pirouetting around the outer edge of language, Foucault unsettles the surface of literary writing. In describing the limitations of our usual taxonomies, he opens the door onto a whole new system of thought, one ripe with what he calls exotic charm. Intellectual pyrotechnics from the master of critical thinking, this book is crucial reading for those who wish to gain insight into that odd beast called Postmodernism, and a must for any fan of Foucault.

方朝晖明确挑战那种认为“三纲”完全是封建糟粕的非历史主义分析。在《为“三纲”正名》中他指出，三纲思想是源于孔子的春秋学，是孔子在春秋时代针对社会失序所提出的匡正之说；通过董仲舒和汉儒，以及朱熹和宋儒等的研究，揭示了中国历史上提倡“三纲”的学者从未主张无条件服从，或绝对的等级尊卑。而经过现代分析而得到批判继承的三纲思想对当前的社会秩序建设有重要现实意义。
《为“三纲”正名》的一大新意在于，从全新的角度回答了“三纲”与民主的关系。 “三纲”的本义是指从大局出发、尽自己位分所要求的责任，其核心精神是“忠”，而这种精神是现代民主政治不可缺少的成份。

Classical computationalism -- -the view that mental states are computational states -- -has come under attack in recent years. Critics claim that in defining computation solely in abstract, syntactic terms, computationalism neglects the real-time, embodied, real-world constraints with which cognitive systems must cope. Instead of abandoning computationalism altogether, however, some researchers are reconsidering it, recognizing that real-world computers, like minds, must deal with issues of embodiment, interaction, physical implementation, and semantics.This book lays the foundation for a successor notion of computationalism. It covers a broad intellectual range, discussing historic developments of the notions of computation and mechanism in the computationalist model, the role of Turing machines and computational practice in artificial intelligence research, different views of computation and their role in the computational theory of mind, the nature of intentionality, and the origin of language.

In Either/Or, using the voices of two characters - the aesthetic young man of part one, called simply 'A', and the ethical Judge Vilhelm of the second section - Kierkegaard reflects upon the search for a meaningful existence, contemplating subjects as diverse as Mozart, drama, boredom, and, in the famous Seducer's Diary, the cynical seduction and ultimate rejection of a young, beautiful woman. A masterpiece of duality, Either/Or is a brilliant exploration of the conflict between the aesthetic and the ethical - both meditating ironically and seductively upon Epicurean pleasures, and eloquently expounding the noble virtues of a morally upstanding life.

'What is a self, and how can a self come out of inaminate matter?' This is the riddle that drove Hofstadter to write this extraordinary book. Linking together the music of J.S. Bach, the graphic art of Escher and the mathematical theorems of Godel, as well as ideas drawn from logic, biology, psychology, physics and linguistics, Douglas Hofstadter illuminates one of the greatest mysteries of modern science: the nature of human thought processes. 'Every few decades an unknown author brings outa book of such depth, clarity, range, wit, beauty and originality that it is recognized at once as a major literary event. This is such a work' - Martin Gardner

What is the basis of belief in an era when globalization, multiculturalism and big business are the new religion? Slavoj Zizek, renowned philosopher and irrepressible cultural critic takes on all comers in this compelling and breathless new book.
From 'cyberspace reason' to the paradox that is 'Western Buddhism', On Belief gets behind the contours of the way we normally think about belief, in particular Judaism and Christianity. Holding up the so-called authenticity of religious belief to critical light, Zizek draws on psychoanalysis, film and philosophy to reveal in startling fashion that nothing could be worse for believers than their beliefs turning out to be true.

Douglas Hofstadter's long-awaited return to the themes of Gödel, Escher, Bach--an original and controversial view of the nature of consciousness and identity.
Can thought arise out of matter? Can self, a soul, a consciousness, an "I" arise out of mere matter? If it cannot, then how can you or I be here?
I Am a Strange Loop argues that the key to understanding selves and consciousness is the "strange loop"--a special kind of abstract feedback loop inhabiting our brains. The most central and complex symbol in your brain or mine is the one called "I." The "I" is the nexus in our brain, one of many symbols seeming to have free will and to have gained the paradoxical ability to push particles around, rather than the reverse.
How can a mysterious abstraction be real--or is our "I" merely a convenient fiction? Does an "I" exert genuine power over the particles in our brain, or is it helplessly pushed around by the laws of physics?
These are the mysteries tackled in I Am a Strange Loop, Douglas R. Hofstadter's first book-length journey into philosophy since Gödel, Escher, Bach. Compulsively readable and endlessly thought-provoking, this is the book Hofstadter's many readers have been waiting for.

Who needs philosophy? Ayn Rand's answer: Everyone.
This collection of essays was the last work planned by Ayn Rand before her death in 1982. In it, she summarizes her view of philosophy and deals with a broad spectrum of topics. According to Ayn Rand, the choice we make is not whether to have a philosophy but which one to have: rational, conscious, and therefore practical; or contradictory, unidentified, and ultimately lethal. Written with all the clarity and eloquence that have placed Ayn Rand's objectivist philosophy in the mainstream of American thought, these essays range over such basic issues as education, morality, censorship, and inflation to prove that philosophy is the fundamental force in all our lives.

《自然哲学的数学原理》主要内容简介：我们把长期期待的新版牛顿的哲学奉献给您，善意的读者，它含有许多修订和增补。这一无与伦比的著作的主要内容，可从所附的目录中得知；增补和改动的内容在作者的序言中已给予指示。剩下要我们增加的是关于这一哲学的方法这方面的东西。
从事物理学研究的人大致可分为三类。其中的一些人给每一类事物赋予特别的且隐蔽的质，然后由此宣称每个物体的行为属于人所不知不识的方式。源自亚里士多德和逍遥学派的经院学派的整个教义基于此。的确他们断言每一种效果起源于物体的特别的性质；但他们没有教我们那些性质从何而来，因此他们什么也没有教。且因为他们全都关心事物的名称而不是事物本身，他们应被认为是发明了哲学谈论，而并未传习哲学。
所以，其他人希望通过抛弃这些无用的混杂的词汇，以辛勤的努力获得称誉。且因此他们以为所有的物质是同质的，在物体上被辨别出来的各种变形起源于构成它们的小部分的非常简单的和极容易理解的相互关系。如果他们不把小部分的原始的相互关系归之于自然所赋予的关系之外的关系，他们建立的从简单事物到更复杂的事物的进程是正确的。

本书研究王阳明的青年时代，即1472-1509年，也就是截止到王阳明龙场“大悟”后形成“知行合一”观的时期。“这是一个认真探寻和痛苦经验的时期”，包涵了大量的精神和学术的游历。作者以人物思想传记的方式，从考察王阳明的生平经历和明朝的历史与社会出发，探究早期王阳明各个时期思想轨迹的外在影响和内在心理动因，也就是其经历与学说之间的“动态机制”。作者从发展过程的角度来考察他思想形成的岁月，这个发展过程的高潮，是几次内心经验的大跃进。作者认为，阳明提倡生活与学说的统一，故其思想的一体性不同于思辨构造或认识论体系的统一性，而是建立在他的生活经验之上的。如家族尤其是父亲的巨大成就对他青年时期反叛精神的影响，尤其是他与佛教和道教的关系，他在阳明山隐修中从难以割舍的亲情的深刻体验中回转儒家，又在政治上严重受挫被发配贵州龙场的绝望处境中再一次确立成圣的内在意志，终于使自己的思想又迈上了一个新的高度，提出了超越朱子“格物”论的“知行合一”观，从而进一步确立了他与程朱理学分庭抗礼的“心学”。
本书不是对阳明的哲学思想研究，毋宁说是对阳明思想之所以形成的社会学与心理学分析，从而确立其思想的来源。对历来阳明学中聚讼纷纭的一些问题，如阳明思想与佛、道的关系、是否受陈献章影响、写作《朱子晚年定论》的心理和思想动机、知行合一观的思想来源及与朱子“格物”观的内在联系等等，都做了自己的分析和判断。

1988年作者应台湾大学哲学系和历史系的邀请，以“现代精神与儒家传统”为题，开设了13次的公开课，从多层次、多面向、多维度和多因素的视野来考察儒家传统的现代转化和现代精神的儒学诠释。作者的核心关切是儒家伦理与东亚现代性之间的关系，以回应韦伯的新教伦理与资本主义精神兴起的著名命题。作者认为，儒家伦理与东亚现代性之间有选择的亲和性，并没有反证韦伯的命题，但却迫使韦伯命题只通用于现代西方。也就是说，西方的现代化虽在历史上引发了东亚的现代化，但没有在结构上规定东亚现代性的内容。因此，东亚现代性是西化和包括儒家在内的东亚传统互动的结果。
作者对儒家传统和现代精神的理解烙下了80年代的深深印痕，如从韦伯—帕森斯—哈贝马斯一脉相承所构想的理性化过程作为现代化的本质特色，而对以福柯、德里达、拉康等为代表的后现代主义对西方启蒙运动以来的现代性进行的反思则涉及较少。而作者对东亚现代性中的儒家因素则从几个层面来把握：知识分子自我认同的精神资源，企业伦理，民间社会的“心灵积习”，生命形态的价值取向，认为发掘儒家传统的人文资源，不仅有助于中国现代精神的发展，也可以用来构建全球伦理这个设想。

本书是作者的第二部英文论文集，继《仁与修身》之后进一步确认做人与修身在儒家传统中的中心地位，同时对儒家“自我”概念做了传述和诠释，把儒家的自我作为创造性转化的观念加以理解，并对如何探索儒家传统中的丰富资源提出了一些方法。作者还探讨了宋明儒学的本体论，即主要思想家所理解的人性的形而上，及宋明儒学中的宗教性与人际关系。

The rise of China could be the most important political development of the twenty-first century. What will China look like in the future? What should it look like? And what will China's rise mean for the rest of world? This book, written by China's most influential foreign policy thinker, sets out a vision for the coming decades from China's point of view.
In the West, Yan Xuetong is often regarded as a hawkish policy advisor and enemy of liberal internationalists. But a very different picture emerges from this book, as Yan examines the lessons of ancient Chinese political thought for the future of China and the development of a "Beijing consensus" in international relations. Yan, it becomes clear, is neither a communist who believes that economic might is the key to national power, nor a neoconservative who believes that China should rely on military might to get its way. Rather, Yan argues, political leadership is the key to national power, and morality is an essential part of political leadership. Economic and military might are important components of national power, but they are secondary to political leaders who act in accordance with moral norms, and the same holds true in determining the hierarchy of the global order.
Providing new insights into the thinking of one of China's leading foreign policy figures, this book will be essential reading for anyone interested in China's rise or in international relations.