Henri Lefebvre has considerable claims to be the greatest living philosopher. His work spans some sixty years and includes original work on a diverse range of subjects, from dialectical materialism to architecture, urbanism and the experience of everyday life. The Production of Space is his major philosophical work and its translation has been long awaited by scholars in many different fields.
The book is a search for a reconciliation between mental space (the space of the philosophers) and real space (the physical and social spheres in which we all live). In the course of his exploration, Henri Lefebvre moves from metaphysical and ideological considerations of the meaning of space to its experience in the everyday life of home and city. He seeks, in other words, to bridge the gap between the realms of theory and practice, between the mental and the social, and between philosophy and reality. In doing so, he ranges through art, literature, architecture and economics, and further provides a powerful antidote to the sterile and obfuscatory methods and theories characteristic of much recent continental philosophy.
This is a work of great vision and incisiveness. It is also characterized by its author's wit and by anecdote, as well as by a deftness of style which Donald Nicholson-Smith's sensitive translation precisely captures.

Tristes Tropiques was an immensely popular bestseller when it was first published in France in 1955. Claude Levi-Strauss's groundbreaking study of the societies of a number of Amazonian peoples is a cornerstone of structural anthropology and an exploration by the author of his own intellectual roots as a professor of philosophy in Brazil before the Second World War, as a Jewish exile from Nazi-occupied Europe, and later as a world-renowned academic (he taught at New York's New School for Social Research and was French cultural attache to the United States). Levi-Strauss's central journey leads from the Amazon basin through the dense upland jungles of Brazil. There, among the Amerindian tribes - the Caduveo, Bororo, Nambikwara, and Tupi-Kawahib - he found "a human society reduced to its most basic expression." Levi-Strauss's discussion of his fieldwork in Tristes Tropiques endures as a milestone of anthropology, but the book is also, in its brilliant diversions on other, more familiar cultures, a great work of literature, a vivid travelogue, and an engaging memoir - a demonstration of the marvelous mental agility of one of the century's most important thinkers. Presented here is the translation by John and Doreen Weightman of the complete text of the revised French edition of 1968, together with the original photographs and illustrations.

One-Way Street is a thoroughfare unlike anything else in literature--by turns exhilarating and bewildering, requiring mental agility and a special kind of urban literacy. Presented here in a new edition with expanded notes, this genre-defying meditation on the semiotics of late-1920s Weimar culture offers a fresh opportunity to encounter Walter Benjamin at his most virtuosic and experimental, writing in a vein that anticipates later masterpieces such as "On the Concept of History" and The Arcades Project.
Composed of sixty short prose pieces that vary wildly in style and theme, One-Way Street evokes a dense cityscape of shops, cafes, and apartments, alive with the hubbub of social interactions and papered over with public inscriptions of all kinds: advertisements, signs, posters, slogans. Benjamin avoids all semblance of linear narrative, enticing readers with a seemingly random sequence of aphorisms, reminiscences, jokes, off-the-cuff observations, dreamlike fantasias, serious philosophical inquiries, apparently unserious philosophical parodies, and trenchant political commentaries. Providing remarkable insight into the occluded meanings of everyday things, Benjamin time and again proves himself the unrivalled interpreter of what he called "the soul of the commodity."
Despite the diversity of its individual sections, Benjamin's text is far from formless. Drawing on the avant-garde aesthetics of Dada, Constructivism, and Surrealism, its unusual construction implies a practice of reading that cannot be reduced to simple formulas. Still refractory, still radical, One-Way Street is a work in perpetual progress.

Benjamin's famous "Work of Art" essay sets out his boldest thoughts - on media and on culture in general - in their most realized form, while retaining an edge that gets under the skin of everyone who reads it. In this essay the visual arts of the machine age morph into literature and theory and then back again to images, gestures, and thought.This essay, however, is only the beginning of a vast collection of writings that the editors have assembled to demonstrate what was revolutionary about Benjamin's explorations on media. Long before Marshall McLuhan, Benjamin saw that the way a bullet rips into its victim is exactly the way a movie or pop song lodges in the soul.This book contains the second, and most daring, of the four versions of the "Work of Art" essay - the one that addresses the utopian developments of the modern media. The collection tracks Benjamin's observations on the media as they are revealed in essays on the production and reception of art; on film, radio, and photography; and on the modern transformations of literature and painting. The volume contains some of Benjamin's best-known work alongside fascinating, little-known essays - some appearing for the first time in English. In the context of his passionate engagement with questions of aesthetics, the scope of Benjamin's media theory can be fully appreciated.

★“神圣人”系列承上启下之作
★进一步探问西方权力的谱系
···
【内容简介】
为什么西方的权力会采取“安济”（economy）的形式，即对人的治理？如果权力在本质上就是治理，为什么权力需要荣耀，即与之相伴的仪式和欢呼？在本书中，阿甘本将治理放到三位一体安济的神学领域中进行考察，指出这种神学-安济范式乃是诸多现代政治范畴的源头——从分权的民主理论，到亚当·斯密的“看不见的手”，再到秩序与安全的观念，无不如是。
此外，阿甘本还追问了历来被忽视的安济与荣耀的关系，揭示出现代权力不仅是治理，也是荣耀，典礼、仪式、欢呼这些被我们视作过去之残余的东西实际上构成了西方权力的基础。通过对仪式性欢呼和权力的仪式性象征物——王座、王冠、紫袍、法杖等——的精彩分析，阿甘本提出了一种独特的谱系学，阐明了为何“一致赞同”和“景观媒介”在现代民主中会起到如此惊人的作用。通过本书，肇始于《神圣人》的研究到达了一个至关重要的节点，极其深刻地更新了我们对政治的认识。
···
【媒体及名人推荐】
阿甘本的论述复杂、多面、包罗万象，提供了一个有用的模型。
——凯利·C.麦克费尔
《王国与荣耀》讲述了复杂的三位一体概念如何在上千年的时间中，逐渐融进我们最基本的世俗政治概念。
——《牛津人评论》
阿甘本的感觉、叙述和思考都特别迷人。
——《政治评论》
《神圣人》绝对值得一读，因为它独具启示性和挑战性。
——《现代派》
···
【编辑推荐】
◆本书属于“左翼前沿思想译丛”，该译丛收录了巴迪欧、阿甘本、齐泽克等一批卓越的欧陆思想家在过去二十年间的经典著作，具有极高的理论价值。
◆阿甘本是当今世界的顶级学者之一，其著述跨越政治哲学、法理学、神学、本体论、艺术、语言、美学、文学等学科领域，他的博学广识以及他对政治哲学的独特贡献，获得了包括拉克劳、奈格里、齐泽克等许多同代思想家的由衷敬佩。
◆本书为阿甘本代表作“神圣人”系列的第五本，进一步解答了《神圣人：至高权力与赤裸生命》中所展开的西方权力谱系问题，可与之对照阅读。

The work of Giorgio Agamben, one of Italy's most important and original philosophers, has been based on an uncommon erudition in classical traditions of philosophy and rhetoric, the grammarians of late antiquity, Christian theology, and modern philosophy. Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it. In "Homo Sacer, " Agamben aims to connect the problem of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault's fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle's notion of man as a political animal, and throughout the history of Western thinking about sovereignty (whether of the king or the state), a notion of sovereignty as power over "life" is implicit. The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt's idea of the sovereign's status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed--a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective "naked life" of all individuals.

◆阿甘本关于方法的回溯式反思
◆“神圣人”系列从“谱系学”回归“考古学”的转折之作
···
【内容简介】
对方法进行反思，对阿甘本来说意味着一种考古学意义上的警惕：它是一种执着的思想形式，它的途径是暴露、检视和阐明那依然晦暗、没有形成主题、甚至没有被说出的东西。因此，保持考古学意义上的警惕，也就是回归、甚至发明一种与一个“由相似和交感、类比和对应的密网支撑起来的世界”相协调的方法。阿甘本在这部简短却密实的著作中提及大量的作家和主题，这是为创造一门超越符号学或者说解释学而进行的探索的范例。
本书是阿甘本对三个有关方法的特殊问题的评论：范式的概念、签名的理论，以及历史和考古学之间的关系——这些概念是阿甘本以跨历史的方式、从跨学科的视角仔细建构起来的。在文本中，阿甘本始终在致敬米歇尔·福柯，他重新思考并有效地利用福柯的方法，来重新表述他剔出的这些概念的逻辑。
···
【媒体推荐】
《万物的签名》是最高智识水准的结晶。
——康纳·奥迪尔《哲学评论》
·
阿甘本的感觉、叙述和思考都特别迷人。
——《政治评论》
···
【编辑推荐】
1、本书属于“左翼前沿思想译丛”，该译丛收录了巴迪欧、阿甘本、齐泽克等一批卓越的欧陆思想家在过去二十年间的经典著作，具有极高的理论价值。
2、阿甘本是当今世界的顶级学者之一，其著述跨越政治哲学、法理学、神学、本体论、艺术、语言、美学、文学等学科领域，他的博学广识以及他对政治哲学的独特贡献，获得了包括拉克劳、奈格里、齐泽克等许多同代思想家的由衷敬佩。
3、阿甘本在这部简短却密实的著作中谈论包括马塞尔·莫斯、恩佐·梅兰德里、马克·布洛赫、乔治·杜梅齐尔等在内的大量作家和主题，本书代表了阿甘本思想轨迹的转折——与福柯相反，从“谱系学”回归“考古学”。

本书既是阿尔都塞在巴黎高师开设的哲学史课程的讲义，也是一份卓绝的理论工作的珍贵记录。通过讲授从马基雅维利、霍布斯、18世纪法国哲学与政治、黑格尔、直到马克思的现代思想历程，阿尔都塞把“在哲学中成为马克思主义者”的艰巨事业落实于对理论文本进行精彩、深邃而细腻的解读之中，致力于通过“极端的思考”，在思想史上发掘与汇聚一条“唯物主义的潜流”，揭示马克思理论革命的历史渊源。

The groundbreaking Marxist philosopher provides unique appraisals of major writers.

《哲学与政治:阿尔都塞读本(套装上下册)》展现了阿尔都塞作为当代西方左翼思想家崭新的思想水平，被西方思想理论界视为一部最具代表的著作。路易·阿尔都塞是法国激进知识分子的精神之父。他曾是西方现代马克主义学说的代表人物。20世纪80年代他的作品也曾被引进中国。受到广泛地关注。这本选集是他对自己马克思主义理论研究的重新反思和自我批评。书中以对哲学和政治关系的思考为主题，收入了他最具代表意义的几部著作，包括《哲学课》、《马基雅维利和我们》及《意识形态和意识形态国家机器》等经典文本。

本书是二十世纪后半叶最具影响力的马克思主义哲学家路易·阿尔都塞生前出版的第一部著作，也是他的第一部代表作，是他进入理论成熟过程的里程碑。它不仅以精微深刻的阐释成为研究孟德斯鸠和现代政治科学诞生的一部经典，而且也包含着贯穿作者毕生思想的众多主题的开端，尤其是他独特的文本阅读方法和“理论迂回”的战略。

本书是法国当代最有影响力的哲学家朗西埃的哲学奠基之作，其中的思想要点，贯穿了他之后所有的研究。而本书写法，像是讲述故事，讲了一名法国教师雅科托的不凡经历。雅科托依据一本传统的小说课本，创设了他的教学法，他从书中的第一句话开始，教给只字不识的人如何阅读。而其中关键，就是教师自身并不授以具体的知识，鼓励学生运用自己的认识能力，教师只用“验证”学生是否学会。所以这套办法，甚至可以授以贫民父亲，让他们教孩子读书识字，解放智力。这不仅促生了一种社会改良的有效办法，更提出了一种平等的哲学。

Review
'An extremely provocative, original, and engaging book, it raises questions of great relevance and urgency about the process of cultural selection and canonization.'Denis Hollier, Yale UniversityIgnorant Schoolmaster
In The Ignorant Schoolmaster, Rancière uses the historical figure of Joseph Jacotot as a way of discussing human nature, education, pedagogy, ignorance, intelligence, and emancipation. These ideas have profound implications on the nature of schooling and research, and the role that teachers and scholars play. Contents [hide]
1 Joseph Jacotot (1770-1840)
2 Explication
3 Emancipation
4 Ignorance
5 Intelligence
6 Will
7 Language
[edit]
Joseph Jacotot (1770-1840)
Jacotot was a French instructor who taught subjects as far-ranging as French, literature, mathematics, ideology and law (p. 1). He had a profound realization one time when he had to teach a group of Flemish students French. Since he didn’t know Flemish himself, he had the challenge of teaching these students French.
[edit]
Explication
The conventional view of the teacher’s (or master’s, as Rancière calls it), is to “explicate”. But Jacotot noticed that his Flemish students were able to learn French without any explication from him. He had given them a bilingual text of Télémaque; using that, his students were able to eventually under French grammar and spelling, using a text that was aimed for adults, and not “simplified” for school children. Jacotot (or maybe Rancière?) was inspired to ask: Were schoolmaster’s explications superfluous? (p. 4) Rancière believes that explication stultifies learning by short-circuiting the journey that the student is able to make. Teachers who rely on explication inadvertently creates a “veil of ignorance” (p. 6) what the student is expected to learn, thus creating a world of superior (i.e. the master, the explicator) and inferior (i.e. the student, the ignorant). But Rancière believes that all people are capable of learning without explication because they have all acquired their mother tongues without explication (p. 5, 10). They learn, imitate, and correct themselves, and universally, all children will grow up to understand their parents without every spent one day in school. Why do we presume this intelligence goes away?
[edit]
Emancipation
Rancière distinguishes between two human traits: intelligence and will. In Jacotot’s classroom, there are two wills (the students’ and Jacotot’s) and two intelligences (the students’ and the book’s). Students may need to follow the teacher’s will, who guides them towards the subject. But stultification occurs when the students’ intelligences are linked with the teacher’s, when they have to rely on the schoolmaster to explain what they have learned. The opposite of stultification is, therefore, emancipation. But who emancipates? Once again, conventionally, it is the scholar, the philosopher, the wise, the learned, the Teachers College doctoral student. But Rancière believes that the only way to emancipate is when an intelligence obeys only itself even if its will obeys another’s will (p. 13). In reality, universal teaching has existed since the beginning of the world, alongside all the explicative methods...Everyone has done this experiment a thousand times in life, and yet it has never occurred to someone to say to someone else: I’ve learned many things without explanations, I think that you can too... (p. 16)In Jacotot’s class, the students learned using their own methods, not his. And in the end, they learned French, and they have done so using the oldest method in the world: universal teaching.
[edit]
Ignorance
Rancière argues that the “Socratic Method” is a perfected form of stultification, where the role of the Master is to interrogate (demand speech) and verify that intelligence is done with attention (p. 29). Even if these pedagogies are aimed at “empowering” the student, it is still done so after the master has verified it. Thus, it is still the master’s method, not the student’s.
The ignorant schoolmaster does not verify what the student has found, only that the student has searched (p. 31). This means that anyone, including illiterate parents, can teach their children how to read and write. For example, they can question whether they pronounce the same word each time in the same way, or hide it under their hand and ask the student what is under it. This is true not only for re
[edit]
Intelligence
Most people become stultified because they believe in their inferiority (p. 39). And superior minds can only be superior if they can make everyone else inferior. Thus we never break out of that circle, not matter how generous our intentions may be. The word intelligence is often understood as a number, or variable, that describes different people’s capacities to comprehend complex ideas or solve logic problems. But Rancière believes that everyone has the same intelligence (p. 50). He argues that a statement like “Bob is smarter because he produces better work” is a tautological statement that explains nothing. It’s true that people will produce different types of work, but he doesn’t see this as the result of different intelligence, but as a result of not bringing sufficient attention to the work.
[edit]
Will
Intelligence has to do with attention while will has to do with the “power to be moved” (p. 54). Rancière argues that each of us represents a will that is served by an intelligence. We see, analyze, compare, reason, correct, reconsider, on an everyday basis. We do not always learn the same things because we do not pay the same amount of attention to the situation. Furthermore, he suggests that “[m]eaning is the work of the will” (p. 56). He calls “secret” of universal teaching, something that geniuses all know. All humans are capable of anything they want.
[edit]
Language
Jacotot/Rancière believed that truth cannot be told. When it is expressed in language it becomes fragmented (p. 60). Hence, he goes into the arbitrariness of language to suggest that there is no language that is superior than others because they are equally arbitrary. Intelligence does not have a language. As Jacotot argued, we are not intelligent because we speak; we are intelligent because we exist. But this is not a problem. It is precisely because all languages are arbitrary that we employ all we have access to (including but not limited to language) in expressing truth. (p. 62) Rancière calls our expression through language as a form of art, like improvisation. He calls “telling the story” and “figuring things out” the two master operations of intelligence (p. 64). He believes that the artist is the exact opposite of the professor. He argues: “Each one of us is an artist to the extent that he carries out a double process; he is not content to be a mere journeyman but wants to make all work a means of expression, and he is not content to feel something but tries to impart it to others” (p. 70).

在本书中，作者将斯宾诺莎的《论神、人及其心灵幸福》《笛卡尔哲学原理》《形而上学思想》《神学政治论》《伦理学》《政治论》连贯为了一个具有内在难题性关联的整体，揭示出斯宾诺莎形而上学的唯物主义实践性，作者本人无疑继承了他所解读的这种政治的形而上学，并展望了它在当代语境中的活力。更重要的是，作者后来创造的“诸众”哲学和“社会智能”及“帝国”概念都可以在本书中找到理论基础。

-编辑推荐-
•收录法国著名马克思主义理论家路易•阿尔都塞的得意门生——皮埃尔•马舍雷对“规范”问题长达30多年的研究文章。
•对于中国学界而言，福柯早已是征引频频的经典思想家。但我们往往忽略了福柯思想脉络（尤其是他的代表作《古典时代疯狂史》）的源头，即他的老师乔治•康吉莱姆的思想。毫不夸张地说，正是沿着康吉莱姆的指引，福柯逐渐探索出了自己的研究特长所在。
•康吉莱姆的重要代表作《正常与病态》已出版中译本，我们非常有必要重新检视康吉莱姆到福柯这样一条思想发展线索，这既有助于我们理解福柯的思想取径，也有助于我们进入康吉莱姆的思想场域。
•马舍雷这本书正是在这一点上进行了细致入微的开掘：它专注于“规范”这一重要概念，重新梳理康吉莱姆到福柯的思想演变关系。因而，对于时下的读者来说，这是一部非常重要的著述，而且，它本身便是这思考的结晶。
-内容简介-
本书汇集了皮埃尔•马舍雷从1963年到1993年这三十来年所撰写的关于“规范”问题的文章，它见证了作为哲学工作者的马舍雷这些年的研究路线，不仅仅关注纯粹的思辨问题，而是关注康吉莱姆经常引用和评论的一句话：“所有陌生的内容都是好的”。本书由以下五篇文章组成：
（1）《乔治•康吉莱姆的科学哲学：关于诸科学的认识论和历史》。这是马舍雷在学生时期就康吉莱姆的思想所作的报告，后经康吉莱姆推荐，发表在由福柯任编委的久负盛名的《批判》杂志上。当时，康吉莱姆本人受阿尔都塞邀请到场聆听了这场“讨论他的思想”的报告。后来，当该文章以后记出版于巴西版《正常与病态》时，康吉莱姆认为“这篇文章是失真的”。
（2）《规范的自然史》。这是马舍雷为1988年1月召开的“哲学家米歇尔•福柯”国际会议所作。正如本文作者所说，该文“是为了更深入地探索福柯工作中狡猾的方面，为了更好地描绘出其哲学的轮廓”。作者认为，将福柯和斯宾诺莎放在一起阅读是有一定的意义的。
（3）《通过福柯：从康吉莱姆到康吉莱姆》。这是马舍雷在国际哲学研究院于1990年12月举办的一个主题为“乔治•康吉莱姆，哲学家，科学史学家”的研讨会上所作的发言。该文奇怪的标题，正是马舍雷想要说明的，那些将福柯和康吉莱姆既联系又区分开来的东西，以及贯穿其中的差距和紧张，都将两人的关系变得更加令人兴奋。
（4）《乔治•康吉莱姆：一种思想的风格》。这是马舍雷受《哲学手册》之约为一期纪念康吉莱姆逝世的专刊而写的文章。马舍雷在写下这篇文章时，再次感受到了康吉莱姆的教诲和其作品对他个人的影响。
（5）《〈关于正常与病态的一些问题〉中的生命规范和社会规范》。这是马舍雷为1993年召开的精神病学和精神分析社会史第五届国际研讨会所作的演讲。马舍雷指出，康吉莱姆的医学博士论文《关于正常与病态的一些问题》的中心思想是关于“生命体的经验”。康吉莱姆关心的是生命规范和社会规范如何相互影响，他非常重视规范问题的生存维度，对他来说，哲学思考和对日常生活的关注从未完全分离。

In this essential rereading of Spinoza's (1632-1677) philosophical and political writings, Negri positions this thinker within the historical context of the development of the modern state and its attendant political economy. Through a close examination of Spinoza, Negri reveals turn as unique among his contemporaries for his nondialectical approach to social organization in a bourgeois age.

A Thousand Plateaus continues the work Gilles Deleuze and Félix Guattari began in Anti-Oedipus and has now become established as one of the classic studies of the development of critical theory in the late twentieth century. It occupies an important place at the center of the debate reassessing the works of Freud and Marx, advancing an approach that is neither Freudian nor Marxist but which learns from both to find an entirely new and radical path. It presents an attempt to pioneer a variety of social and psychological analyses free of the philosophical encumbrances criticized by postmodern writers. A Thousand Plateaus is an essential text for feminists, literary theorists, social scientists, philosophers, and others interested in the problems of contemporary Western culture.