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.

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。

The Nobel Prize in Economics was awarded to Herbert Simon in 1978. At Carnegie-Mellon University he holds the title of Professor of Computer Science and Psychology. These two facts together delineate the range and uniqueness of his contributions in creating meaningful interactions among fields that developed in isolation but that are all concerned with human decision-making and problem-solving processes.In particular, Simon has brought the insights of decision theory, organization theory (especially as it applies to the business firm), behavior modeling, cognitive psychology, and the study of artificial intelligence to bear on economic questions. This has led not only to new conceptual dimensions for theoretical constructions, but also to a new humanizing realism in economics, a way of taking into account and dealing with human behavior and interactions that lie at the root of all economic activity.The sixty papers and essays contained in these two volumes are grouped under eight sections, each with a brief introductory essay. These are: Some Questions of Public Policy, Dynamic Programming Under Uncertainty; Technological Change; The Structure of Economic Systems; The Business Firm as an Organization; The Economics of Information Processing; Economics and Psychology; and Substantive and Procedural Reality.Most of Simon's papers on classical and neoclassical economic theory are contained in volume one. The second volume collects his papers on behavioral theory, with some overlap between the two volumes.The second edition of Simon's widely read and referenced The Sciences of the Artificial was published by The MIT Press 1981 and is available in both hardcover and paperback.

自休謨與洛克以來，客觀主義的認識論認為真正的知識必須經得起經驗的檢驗，不得超越經驗，如果知識與經驗衝突，人們必須隨時準備拋棄這種「知識」。依據這種認識論，我們必須盡力排除求知過程之中的個人係數，才能達至完全客觀的理想。博藍尼認為，這種以主客觀分離為基礎的認識論不僅是錯誤的，而且還是有害的。事實上，求知是一種技能，是一種個人懷著責任感與普遍性意圖、從啟發性前兆不斷趨近真實的過程，一旦缺少了個人的求知熱情與參與，任何有意義的知識都無法獲得。而個人對求知的寄託、科學社群對知識主張的共識，以及社會對自由思維的尊重，都是人類知識增長過程中環環相扣的要素。
嚴密的理路、詳盡的論證，《個人知識》所呈現的，不僅是一個科學家對自己志業的熱情與省思，更是一個公民對自由社會的忠貞與執著。
《形上學評論》（Review of Metaphysics）：「這本書的智慧與敏銳度使得它成為認識論學者必讀的作品。」
菲利普•瑞夫（Philip Rieff）：「方法論學者近來不斷試圖擺脫科學傳統的客觀性教條，在這些嘗試裡，博藍尼教授的著作是最為傑出的......。對於關心這個問題的讀者，英文世界裡沒有其他書籍比得上《個人知識》。」 --《一位論記事》（The Unitarian Register）

Allen takes up Michael Polanyi's argument that "negative" liberty -- doing as one pleases so long as one does not impinge upon the equal liberty of others -- must and has led to destructive nihilism and a fierce reaction to collectivism. He shows how Polanyi's political philosophy evolved into a more "positive" concept of liberty, converging upon the archetypal conservatism of Edmund Burke. Allen examines Polanyi's and F.A. Hayek's thinking with respect to the nature, value, and foundations of liberty. For Allen, only Christianity, and certainly no modern philosophy, has a conception of the unique individual and his irreplaceable value and of a political order that transcends itself into the moral order. Beyond Liberalism challenges deeply ingrained notions of liberty and its meaning in modern society.

《人的条件》的主题即“我们正在做什么”。阿伦特通过对vita activa等级上的两次倒转的分析，表明这一倒转实际上是摩登时代运作前提的一个胜利——即生命而非世界才是人至高的善。尽管《人的条件》只是一种历史的分析，但它着眼于当代，体现着作者对当代因科技的巨大进步而带来的问题的忧虑和关切。

卡尔·波兰尼（Karl Polanyi）与迈克尔·波兰尼（Michael Polanyi），一位是公认的20世纪最彻底、最有辨识力的经济史学家、社会思想家，一位被评价为欧洲最卓越的科学家和哲学家。彼得·德鲁克在《旁观者》中对他们的记叙令读者震惊于其家族的天赋与影响力，却 也令人遗憾地错误百出。
1980年代初，栗本慎一郎亲身前往匈牙利考察，并与分布在全世界的几乎所有波兰尼家族成员取得联系，完成这本“执拗地追究根源”的思想随笔。可以从中一窥波兰尼兄弟学术理念的源头，也可了解到波兰尼家族及周围文化人的活动对匈牙利的社会、政治与文化产生了何等重大的影响——这些影响不仅引发了1918年匈牙利革命，也一直延续到1956年的匈牙利事件甚至冷战结束后的今天。
波兰尼一家是20世纪初让布达佩斯沸腾起来的最具有代表性的一个家族，也是了解这段布达佩斯精神史最大的线索和钥匙。
也许是一种过分偶然的巧合，这些天才的大师都属于同一世代、处在同一城市，而且不仅学术，就连艺术的精神取向在深处也是相通的。
——栗本慎一郎

Immanuel Wallerstein's highly influential, multi-volume opus, "The Modern World-System", is one of this century's greatest works of social science. An innovative, panoramic reinterpretation of global history, it traces the emergence and development of the modern world from the sixteenth to the twentieth century. This new volume encompasses the nineteenth century from the revolutionary era of 1789 to the First World War. In this crucial period, three great ideologies - conservatism, liberalism, and radicalism - emerged in response to the worldwide cultural transformation that came about when the French Revolution legitimized the sovereignty of the people. Wallerstein tells how capitalists, and Great Britain, brought relative order to the world and how liberalism triumphed as the dominant ideology.

This book is nothing short of a state-of-the-world address, delivered by a scholar uniquely suited to the task. Immanuel Wallerstein, one of the most prominent social scientists of our time, documents the profound transformations our world is undergoing. With these transformations, he argues, come equally profound changes in how we understand the world.Wallerstein begins his work with an appraisal of significant recent events -- the collapse of the Leninist states, the exhaustion of national liberation movements, the rise of East Asia, challenges to national sovereignty, dangers to the environment, debates about national identity, and the marginalization of migrant populations. Wallerstein places these events and trends in the context of the changing modern world-system as a whole and identifies the historic choices they put before us. The End of the World As We Know It concludes with a crucial analysis of the momentous intellectual challenges to social science as we know it today and suggests possible responses to them.