“我们今天生活的方式中有某种根本性的谬误。”托尼·朱特在本书中揭示了我们如何陷入这种危险境地，指引我们直面社会弊病，并为所在的世界承担责任。朱特重新激活了我们的政治对话，使我们可以想象一种新的统治方式和更好的生活。
这部精练的作品凝结了托尼·朱特一生的思索，将他对历史和现在的洞悉嘱托给后世。
我们知道各种东西的价钱是多少，但对它们的价值几何却一无所知。我们不再质疑一项司法判决或立法行为：它善吗？公平吗？正确吗？它会带来一个更好的社会或更好的世界吗？这些问题曾经是根本的政治问题，尽管它们不能轻易回答。我们必须再次学习提出这些问题。
作为一个自由社会的公民，我们 有责任批判性地看待我们的世界。但是，如果我们认为我们知道错在哪里，那么，我们必须根据这个知识行动起来。众所周知，哲学家迄今为止只是以不同的方式解释世界。关键是改变世界。
——托尼·朱特

In this timely new book, a distinguished intellectual historian offers us cogent and persuasive responses to these urgent topical questions: What are the prospects for the European Union? If they are not wholly rosy, why is that? And, in any event, how much does it matter whether a united Europe does or does not come about, on whatever terms?

The polymath Michael Polanyi first made his mark as a physical chemist, but his interests gradually shifted to economics, politics, and philosophy, in which field he would ultimately propose a revolutionary theory of knowledge that grew out of his firsthand experience with both the scientific method and political totalitarianism. In this sixth entry in ISI Books' Library of Modern Thinkers' series, Mark T. Mitchell reveals how Polanyi came to recognize that the roots of the modern political and spiritual crisis lay in an errant conception of knowledge that served to foreclose any possibility of making meaningful statements about truth, goodness, or beauty. Polanyi's theory of knowledge as ineluctably personal but also grounded in reality is not merely of historical interest, writes Mitchell, for it proposes an attractive alternative for anyone who would reject both the hubris of modern rationalism and the ultimately nihilistic implications of academic postmodernism.

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.

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。

迈克尔•波兰尼被哲学界公认为引发了当代认识论革命的大师级哲学家和化学家，从多方面影响了哈耶克，包括哈耶克的“自发秩序”概念。《充分就业与自由贸易》是其重要的经济理论著作，也是当时为数不多的一本具有开创性和前瞻性贡献的货币理论著作，极具学术份量和现实意义。波兰尼在《充分就业与自由贸易》中关于货币理论的思想既不同于古典的货币数量论，也不同于凯恩斯的理论，而是提出一种综合了凯恩斯主义和货币学派经济学的理论。此书所提出的主张和弗里德曼在其30年后提出的理论相近。

本书在文徵明研究中开辟了新的领域，全书通过解读明代书画泰斗文徵明以艺术之名的社交和明代复杂的社交关系，以“社会艺术史”的角度重构了文徵明的一生，大写的“艺术家”被还原为社会关系网络中的文人雅士，在各种不同的场合、不同的时机中展露着他的才华和性情，从人情义务与礼物交换的角度重新审视文徵明。该书为三联书店重点图书“开放的艺术史”系列中最新的一种。

约翰·霍布森对西方崛起论中占主流的种族中心主义偏见提出了挑战。这种偏见通常认为，欧洲人早在古希腊时代就开创了其自身的发展，而东方在世界历史发展进程中只是一个消极的旁观者。霍布森则认为，有两个过程导致了东方化西方的崛起。首先，欧洲发展的每个重要转折点，很大程度上都是通过吸收东方发明（如思想、技术和制度等）而完成的，在公元500至1800年之间，这些东方发明通过东方全球化，从先进的东方向东方主导的全球经济扩散；其次，1453年后欧洲身份的构建导致了帝国主义的产生，由此欧洲人攫取了诸多东方资源（土地、劳动力和市场）。因此，霍布森的书把迄今为止仍被边缘化的东方民族推到了世界历史发展进程的最前列。

The core methods in today's econometric toolkit are linear regression for statistical control, instrumental variables methods for the analysis of natural experiments, and differences-in-differences methods that exploit policy changes. In the modern experimentalist paradigm, these techniques address clear causal questions such as: Do smaller classes increase learning? Should wife batterers be arrested? How much does education raise wages? Mostly Harmless Econometrics shows how the basic tools of applied econometrics allow the data to speak.
In addition to econometric essentials, Mostly Harmless Econometrics covers important new extensions--regression-discontinuity designs and quantile regression--as well as how to get standard errors right. Joshua Angrist and Jörn-Steffen Pischke explain why fancier econometric techniques are typically unnecessary and even dangerous. The applied econometric methods emphasized in this book are easy to use and relevant for many areas of contemporary social science.
* An irreverent review of econometric essentials
* A focus on tools that applied researchers use most
* Chapters on regression-discontinuity designs, quantile regression, and standard errors
* Many empirical examples
* A clear and concise resource with wide applications

《20世纪思想史》(上下)以独特的视角切入对整个20世纪发展脉络的洞察和理解，作者在占有大量信息的基础上，以一批塑造和改变了整个20世纪的人和理念为线索，勾画了一部生动而清晰的20世纪思想史。作者倾一己之力撰写的这本百万字的巨著，一经出版便在西方知识界引起强烈反响，自2000年初版以来，已多次重印和修订，被誉为从当代视角解读20世纪的最为杰出的作品。伴随作者清新而又内容翔实的描述，我们恣意畅游于20世纪哲学、文学、历史、政治、艺术、科学等各个领域，并在作者编织的20世纪之网中清楚地看到诸多领域之间细腻的联系，及其与整个20世纪历史之间的互动关系。在愉快的阅读中完成对20世纪的一次思想游历，对于21世纪之初的思想界和广大读者而言，的确都是一件幸事。

Modern man sees with one eye of faith and one eye of reason. Consequently, his view of history is confused. For centuries, the history of the Western world has been viewed from the Christian or classical standpoint--from a deep faith in the Kingdom of God or a belief in recurrent and eternal life-cycles. The modern mind, however, is "neither" Christian "nor" pagan--and its interpretations of history are Christian in derivation and anti-Christian in result. To develop this theory, Karl Lowith--beginning with the more accessible philosophies of history in the nineteenth and eighteenth centuries and working back to the Bible--analyzes the writings of outstanding historians both in antiquity and in Christian times. "A book of distinction and great importance. . . . The author is a master of philosophical interpretation, and each of his terse and substantial chapters has the balance of a work of art."--Helmut Kuhn, "Journal of Philosophy "

Just after midnight, the famous Orient Express is stopped in its tracks by a snowdrift. By morning, the millionaire Samuel Ratchett lies dead in his compartment, stabbed a dozen times, his door locked from the inside. One of his fellow passengers must be the murderer.
Isolated by the storm and with a killer in their midst, detective Hercule Poirot must find the killer amongst a dozen of the dead man's enemies, before the murderer decides to strike again...

Henrik Ibesn, who was born in Norway in 1828, has long held the unofficial title of "father of the modern drama." It would seem that Ibsen was fated to be misunderstood in two centuries; he was too radical for the nineteenth and too conservative for the twentieth.