本书是德国当代著名学者埃里希•奥尔巴赫（1892-1957）的经典之作。在西方学术界具有广泛影响，曾再版九次，被译成西方主要文字在许多国家出版。作者从美学角度出发，用文学史家的眼光，对西方三千年来最具影响的经典文学作品，如荷马史诗、教会文学、骑士小说以及法国、西班牙、德国、英国文学中具有代表性的作品中各种写实风格及其发展，做了精辟的分析。其着重于表现严肃性、冲突性或悲剧性的尺度和方式问题，已经广为学术界重视。奥尔巴赫的拉丁系语文学研究，通过仔细考察语言和文学的形象化描述，指明了自罗马帝国一脉相承而来的欧洲各民族文化的各自特点和发展，对欧洲从古代史诗到现代长篇小说的艺术革命中人类的自我认识提供了全方位描述。

A half-century after its translation into English, Erich Auerbach's "Mimesis" still stands as a monumental achievement in literary criticism. A brilliant display of erudition, wit, and wisdom, his exploration of how great European writers from Homer to Virginia Woolf depicted reality has taught generations how to read Western literature. This new expanded edition includes a substantial essay in introduction by Edward Said as well as an essay, never before translated into English, in which Auerbach responds to his critics. A German Jew, Auerbach was forced out of his professorship at the University of Marburg in 1935. He left for Turkey, where he taught at the state university in Istanbul. There, he wrote "Mimesis", publishing it in German after the end of the war. Displaced as he was, Auerbach produced a work of great erudition that contains no footnotes, basing his arguments instead on searching, illuminating readings of key passages from his primary texts. His aim was to show how, from antiquity to the twentieth century, literature progressed toward ever more naturalistic and democratic forms of representation. This essentially optimistic view of European history now appears as a defensive - and impassioned - response to the inhumanity he saw in the Third Reich. Ranging over works in Greek, Latin, Spanish, French, Italian, German, and English, Auerbach used his remarkable skills in philology and comparative literature to refute any narrow form of nationalism or chauvinism, in his own day and ours. For many readers, both inside and outside the academy, "Mimesis" is among the finest works of literary criticism ever written.

Many definitions of postmodernism focus on its nature as the aftermath of the modern industrial age when technology developed dynamically. In The Postmodern Condition Jean-Francois Lyotard extends that analysis to postmodernism by looking at the status uf science, technology, and the arts, the significance of technocracy, and the way the flow of information and knowledge are controlled in the Western world. Lyotard emphasized language; the world of postmodern knowledge can be represented as a game of language where speaking is participation in the game whose goal is the creation of new and ever-changing social linkages.

Spinoza's theoretical philosophy is one of the most radical attempts to construct a pure ontology with a single infinite substance. This book, which presents Spinoza's main ideas in dictionary form, has as its subject the opposition between ethics and morality, and the link between ethical and ontological propositions. His ethics is an ethology, rather than a moral science. Attention has been drawn to Spinoza by deep ecologists such as Arne Naess, the Norwegian philosopher; and this reading of Spinoza by Deleuze lends itself to a radical ecological ethic. As Robert Hurley says in his introduction, "Deleuze opens us to the idea that the elements of the different individuals we compose may be nonhuman within us. One wonders, finally, whether Man might be defined as a territory, a set of boundaries, a limit on existence." Gilles Deleuze, known for his inquiries into desire, language, politics, and power, finds a kinship between Spinoza and Nietzsche. He writes, ""Spinoza did not believe in hope or even in courage; he believed only in joy and in vision . . . he more than any other gave me the feeling of a gust of air from behind each time I read him, of a witch's broom that he makes one mount. Gilles Deleuze was a professor of philosophy at the University of Paris at Vincennes. Robert Hurley is the translator of Michel Foucault's History of Sexuality.

☆北京大学艺术学院教授丁宁作序推荐，“《审美教育书简》充满了诗与思的奇光异彩”
☆王国维、蔡元培、朱光潜、宗白华、李泽厚，众多大师一致推崇的必读之书
☆断版多年，经典重现，塑造美学进程的里程碑之作
☆在时代的喧嚣市场上，不是粗野，就是懒散唯有通过审美教育，来恢复我们天性中的完整
☆冯至、范大灿经典译本，译者在每封信前增加内容提要，帮助读者更好理解
☆精美优雅装帧，封面采用手揉纸，内文裸脊索线，体现复古的设计风格
《审美教育书简》是1793—1794年间席勒写给丹麦奥古斯滕堡公爵的27封信。在法国大革命背景下，席勒以康德的原则为依据，深刻分析了人的感性与理性同审美与艺术的关系，认为人类发展的道路是从被感性支配的自然人走向精神能控制物质的理性人，只有当两种冲动同时发展，人才有自由，而美能将二者连结、统一起来。席勒以美学为依托，思考了人性完善和社会改良的途径，照见其对人类命运的深刻关怀。
席勒十分重视本书，称其为“一生中所做的最好的事情”。本书是德国哲学史上最重要的著作之一，发人深省，历久弥新。
自文艺复兴以后，文艺、美术盛行。及十八世纪，经包姆加敦与康德之研究，而美学成立。经席勒详论美育之作用，而美育之标识，始彰明较著矣。
——蔡元培
席勒想从“美的教育”（入手），使堕落的分裂的近代人生重新恢复它的全部与和谐，使近代科学经济的文明，进展入优美自由的艺术文化，如古希腊与文艺复兴时代。
——宗白华
如果从美学角度看，并不是如下许多人所套用的公式：康德——黑格尔——马克思，而应该是：康德——席勒——马克思。
——李泽厚
席勒的最主要的美学著作《审美教育书简》是他的美学思想最集中最有系统的表现。……《审美教育书简》对德国古典美学的发展起过重要的作用，它形成了由康德的主观唯心主义转到黑格尔的客观唯心主义之间的桥梁。
——朱光潜
《审美教育书简》充满了诗与思的奇光异彩，比那些一味偏于理性思辨的美学专著具有更为明显的可读性，可以让读者开卷即有益，随意浏览，在警句迭出的字里行间获得绵绵不断的启迪。
——丁宁

这项详细而严谨的研究针对的是学界围绕海德格尔产生的困惑。希恩穿透了与“存在”问题相关的种种模糊思想，揭示出“前期”与“后期”海德格尔的现象学基础，尤其关注他对亚里士多德的继承与超越。希恩的论点就其核心而言是有说服力的：他认为，对存在的痴迷掩盖了如下事实，即海德格尔整个计划的中心乃是“澄明之境”，而“存在”于“澄明之境”中发生。……总而言之，这是一项必不可少的研究。
——《选择》
希恩的作品令人钦佩地展示出海德格尔如何给亚里士多德、柏拉图和苏格拉底前的古希腊哲学家注入生命，并由此汲取自己的哲学灵感。这部作品是对海德格尔研究的有益补充，值得一读。
——《形而上学评论》
近几十年关于海德格尔最重要的作品。
——迈克尔·E. 齐默尔曼，科罗拉多大学哲学教授
《理解海德格尔》是对海德格尔复杂艰涩的全集作品的全新解读。本书论述清晰，严谨地植根于海德格尔的全部著作，论证了其思想的严格统一，提出了三个主要论点：海德格尔的工作从始至终都是现象学的；“存在”意指事物在人类关切的世界中的意义显现；使这种可理知性得以可能的是人的实存论结构，即“开抛”或本有的“澄明之境”。
希恩为过去半个世纪主导海德格尔研究的经典范式提供了一种令人信服的替代方案，同时，他对海德格尔的关键术语进行了有价值的重新翻译。这部重要的著作开辟了海德格尔研究的新道路，不仅将激发海德格尔研究内部的对话，而且将引起与现象学传统之外的哲学家以及神学、文学批评、存在主义精神病学领域的学者的对话。

A Survey of Metaphysics provides a systematic overview of modern metaphysics, covering all of the most important topics likely to be encountered on a metaphysics course. The conception of metaphysics underlying the book is the fairly traditional and widely-shared one that metaphysics deals with the deepest questions that can be raised concerning the fundamental structure of reality as a whole. The book is divided into six main parts, each relatively self-contained, focusing in turn on the following major themes: identity and change, necessity and essence, causation, agency and events, space and time, and universals and particulars. In an introductory chapter, the conception of metaphysics underlying the book is explained and defended against the many and varied opponents of metaphysics those students are likely to encounter. While the book makes reference when necessary to the history of metaphysics, its emphasis is on contemporary views and issues. The author's approach is not narrowly partisan, but avoids bland neutrality in matters of controversy.

A formidable and influential work, Language and Death sheds a highly original light on issues central to Continental philosophy, literary theory, deconstruction, hermeneutics, and speech-act theory. Focusing especially on the incompatible philosophical systems of Hegel and Heidegger within the space of negativity, Giorgio Agamben offers a rigorous reading of numerous philosophical and poetic works to examine how these issues have been traditionally explored. Agamben argues that the human being is not just “speaking” and “mortal” but irreducibly “social” and “ethical.” Giorgio Agamben teaches philosophy at the Collège International de Philosophie in Paris and at the University of Macerata in Italy. He is the author of Means without End (2000), Stanzas (1993), and The Coming Community (1993), all published by the University of Minnesota Press. Karen E. Pinkus is professor of French and Italian at the University of Southern California. Michael Hardt is professor of literature and romance studies at Duke University.

★文化理论家斯蒂格勒论艺术、人与个体化：音乐、能意灵魂与器官学谱系。
★深入探讨当代社会的参与丧失与个体化丧失的问题：超工业力比多经济与象征的贫困。
★在超工业资本主义社会中，呼吁一种对抗象征的贫困的斗争：以感性为前线的一场美学战争。
“从此以后，音乐无处不在：音乐厅、剧院、礼拜场所，而且还有电视、商业场所、公共场所、机场、海滩和滑雪跑道。”
“我这里所说的精神与自身的对抗，它既是美学的，也是经济的、政治的、司法的、行政的、科学的、技术的和工业的——更不必说构成其起源的神学资产，一个不可避免的起源。”
在这部作品中，法国文化理论家、哲学家斯蒂格勒介绍了普通器官学和感性谱系的计划，并且继续思考前作中关于力比多经济的研究，即超工业资本主义所固有的力比多经济。这一研究主要通过艺术问题来进行，作为对形形色色的崇高化经济的清算。我们时代的特点是工业技术对象征的把持，美学已成为经济战争的武器和舞台，由此产生了一种贫困，其中制约条件代替了人生经验。因此，一方面，我们必须了解导致当今时代特殊性的历史趋势；另一方面，我们也必须了解武器，使问题网络成为一个概念库，以此进行一场美学的战争。
本书是斯蒂格勒《象征的贫困》的第二部，它将引起电影研究、媒体和文化研究、文学和哲学界读者的特别兴趣，并将巩固斯蒂格勒作为当代别具慧眼的文化理论家之声誉。

- 编辑推荐 -
★深受吉尔·德勒兹、菲利克斯·加塔利、贝尔纳·斯蒂格勒、布鲁诺·拉图尔推崇的哲学家——吉尔伯特·西蒙东首部正式出版的中译本。
★在其哲学名著《个体及其物理—生物起源》中，西蒙东自问：“心理与生命是如何彼此相互区分的呢？”为求其解，他感到有必要首先回顾动物与人的生命观念。在本书中，西蒙东就生命、动物与人的生命之间的统一性，还有生命与智性、习惯、本能之间的关系提出了问题，为我们呈现了古往今来的思想家如何对此展开思考。
★动物与人的关系是什么？苏格拉底会说：人类理性与动物本能之间存在本质差别。柏拉图会说：人是一切动物的原型，动物是低等级的人。笛卡尔会说：动物既无智性亦无本能，它是一台机器、一种自动之物。西蒙东则会回答：动物与人之间并没有本质区别，一切都是存在，我们每一次都必须以特定的方式思考存在的意义。
- 内容简介 -
本书脱胎于吉尔伯特·西蒙东两次课程的讲稿，主要探讨动物与人的关系问题。这虽然算不上哲学的根本问题，却一再闪现于古往今来诸多哲学巨擘的思想图景之中。在书中，西蒙东为我们梳理了该问题从古希腊罗马时期一直到17世纪的简明历史。他不仅论及了苏格拉底、柏拉图、亚里士多德和笛卡尔等哲学史上最重要人物的相关思想，还谈到了许多不常被哲学家们触探的作者，如亚西西的圣方济各、蒙田、博须埃和拉封丹等人的相关著述。西蒙东没有执着于将诸学说的论述推至艰深晦涩的抽象层面，而是从观念的历史维度切入，清晰地为我们呈现了不同流派的学说对该问题的提出与解决而做的贡献。从中，我们可以看到，动物与人的关系问题不仅牵涉认识论的维度，还广泛地包括了伦理，甚至宗教，以及最终的形而上学的维度。

★ 科学史、科学哲学、科学人类学领域必读书目，时隔12年修订再版
★ 我们真的从未现代过，现代性不过是一种信仰
★ 模糊科学、人文与社会科学的边界，重塑我们的精神图景
-编辑推荐-
★河流污染、冷冻胚胎、艾滋病病毒、臭氧层空洞……这些侵入我们世界的奇怪之“物”是自然还是文化的一部分？我们要如何理解它们？
★作为现代人，我们相信随着科学的兴起，世界已经发生了不可逆转的改变，这种改变进而将我们与原始的、前现代的先辈们分割开来。然而，如果我们放下此种执念，世界将会变成什么样子？
★现代意味着什么？成为一个现代人又意味着什么？一部在当前关于现代性、反现代性、后现代性的争论中无法绕开的著作，一次对现代性本身之定义和构成的深刻反思，一种对科学的全新解读。
-内容简介-
本书颇具原创性地介入了当前关于现代性、反现代性、后现代性的争论之中，作者认为，这些争论都深陷于现代性所奠基的二元对立（主体与客体、自然与文化、人类与非人类……）的错误之中，并割裂了时间。我们的“现代”社会从来没有按照支撑其世界表征系统的宏大分界来运作：一方面是自然，另一方面是文化，两者根本对立。事实上，现代人在实践中从来没有停止过制造杂合体，那些既属于自然又属于文化之物。在此意义上，拉图尔的这本科学人类学著作告诉我们，我们真的从未现代过，现代性在很大程度上不过是一种信仰。
基于此，拉图尔独具匠心地以“科学论”的工作为基础建构出一种不同于后现代主义的“非现代”立场，并发展出一种对称的人类学。他力图在实践中将人类与非人类这对范畴联结起来，打破自然与历史之间的割裂和前现代、现代与后现代之间的分裂，并试图通过组建拟客体，重构作者所谓的“现代制度”。本书模糊了科学、人文与社会科学之间的边界，推进了人们对三者的理解，这无异于重塑我们的精神图景。
-专家推荐-
如果您喜欢一种反二元论式的哲学讨论，如果您想打破诸如主体与客体、心灵与身体、语言与事实之间的分裂，那么您肯定会喜欢上拉图尔……目前而言，在打破制造与发现、自然与历史之间的割裂以及前现代、现代和后现代之间的分裂上，拉图尔的工作是最出色的。
——理查德•罗蒂
在当前有关现代性、反现代性和后现代性等的争论中，[拉图尔]无疑占据了一个非常重要且颇具原创性的位置。他一方面致力于在实践中将人类与非人类这对范畴联结起来，另一方面又对康德、黑格尔、巴什拉、哈贝马斯、鲍德里亚、利奥塔和海德格尔等思想家进行简略的评价，这都使当下的争论内容更加丰富、程度更加热烈。
——安德鲁•皮克林
这是一本有关形而上学和政治本体论的著作。拉图尔的目标是打破自然、权力、语言之类的哲学范畴。书中远见卓识俯拾皆是，从他对多元自然主义（相对于多元文化主义）的倡导到对社会理论家承认客体之历史性的呼吁，不一而足。这是一本奇妙的著作，它与科学史和科学哲学领域中自缚手脚的奉承之作针锋相对、分道扬镳，给人以耳目一新之感。这本书读起来颇有难度，但对那些具有哲学智慧者而言却是一个奖赏，值得一读。
——罗布特•N. 普罗克特
这本书针对当代与“现代主义”这一观念的各类问题，进行了一次既异彩纷呈、深思熟虑又囊括无遗的集中展示。书中集中关注了三个相互关联的重要领域：科学与技术、政治与政府、语言学与符号学研究。拉图尔在考察前现代主义者、后现代主义者、反现代主义者以及所谓的现代主义者的基础上，得出结论：我们真的从未现代过，如其所述，一种祛除了其诸多有害特质之后的现代主义，才是值得我们追求的。
——《选择》

《自然的政治：如何把科学带入民主》是法国当代著名哲学家、社会学家、人类学家布鲁诺·拉图尔于1999年推出的一部政治生态学著作，全书从自然、政治和科学三大领域，探讨我们能用政治生态学做什么的问题。该书赓续拉图尔之前著作的思路与特色，在该书中力图为政治生态学（不是作为学科，而是作为生态政治运动的“绿色运动”）设计新的理论建模，开辟新的科学社会学途径与思考空间，是一部不同于寻常悲天悯人的生态忧思录。

With the rise of science, we moderns believe, the world changed irrevocably, separating us forever from our primitive, premodern ancestors. But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith. What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour's analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming--and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture--and so, between our culture and others, past and present. Nothing short of a reworking of our mental landscape. "We Have Never Been Modern" blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.

Science and technology have immense authority and influence in our society, yet their working remains little understood. The conventional perception of science in Western societies has been modified in recent years by the work of philosophers, sociologists and historians of science. In this book Bruno Latour brings together these different approaches to provide a lively and challenging analysis of science, demonstrating how social context and technical content are both essential to a proper understanding of scientific activity. Emphasizing that science can only be understood through its practice, the author examines science and technology in action: the role of scientific literature, the activities of laboratories, the institutional context of science in the modern world, and the means by which inventions and discoveries become accepted. From the study of scientific practice he develops an analysis of science as the building of networks. Throughout, Bruno Latour shows how a lively and realistic picture of science in action alters our conception of not only the natural sciences but also the social sciences and the sociology of knowledge in general. This stimulating book, drawing on a wealth of examples from a wide range of scientific activities, will interest all philosophers, sociologists and historians of science, scientists and engineers, and students of the philosophy of social science and the sociology of knowledge.

《实践感》是布迪厄的最重要著作。通过对卡比利亚(阿尔及利亚)柏柏尔人社会的观察和研究,作者反思自身的社会学实践,揭示并分析了实践逻辑与学术性思维的差异,指出人类学研究要成为真正的科学,就必须对科学实践和行为和工具,对研究者与其对象的关系实施客观化。该书有助于读者全面了解作者的学术思想及其在社会学理论认识和科学实践方面创立的一系列概念。
《实践感》是布迪厄的最重要著作。通过对卡比利亚(阿尔及利亚)柏柏尔人社会的观察和研究,作者反思自身的社会学实践,揭示并分析了实践逻辑与学术性思维的差异,指出人类学研究要成为真正的科学,就必须对科学实践和行为和工具,对研究者与其对象的关系实施客观化。该书有助于读者全面了解作者的学术思想及其在社会学理论认识和科学实践方面创立的一系列概念。

Our usual representations of the opposition between the "civilized" and the "primitive" derive from willfully ignoring the relationship of distance our social science sets up between the observer and the observed. In fact, the author argues, the relationship between the anthropologist and his object of study is a particular instance of the relationship between knowing and doing, interpreting and using, symbolic mastery and practical mastery--or between logical logic, armed with all the accumulated instruments of objectification, and the universally pre-logical logic of practice. In this, his fullest statement of a theory of practice, Bourdieu both sets out what might be involved in incorporating one's own standpoint into an investigation and develops his understanding of the powers inherent in the second member of many oppositional pairs--that is, he explicates how the practical concerns of daily life condition the transmission and functioning of social or cultural forms. The first part of the book, "Critique of Theoretical Reason," covers more general questions, such as the objectivization of the generic relationship between social scientific observers and their objects of study, the need to overcome the gulf between subjectivism and objectivism, the interplay between structure and practice (a phenomenon Bourdieu describes via his concept of the "habitus), the place of the body, the manipulation of time, varieties of symbolic capital, and modes of domination. The second part of the book, "Practical Logics," develops detailed case studies based on Bourdieu's ethnographic fieldwork in Algeria. These examples touch on kinship patterns, the social construction of domestic space, social categories of perception and classification, and ritualized actions and exchanges. This book develops in full detail the theoretical positions sketched in Bourdieu's "Outline of a Theory of Practice. It will be especially useful to readers seeking to grasp the subtle concepts central to Bourdieu's theory, to theorists interested in his points of departure from structuralism (especially fom Levi-Strauss), and to critics eager to understand what role his theory gives to human agency. It also reveals Bourdieu to be an anthropological theorist of considerable originality and power.

Reassembling the Social is a fundamental challenge from one of the world's leading social theorists to how we understand society and the 'social'. Bruno Latour's contention is that the word 'social' as used by Social Scientists has become laden with assumptions to the point where it has become a misnomer. When the adjective is applied to a phenomenon, it is used to indicate a stabilized state of affairs, a bundle of ties that in due course may be used to account for another phenomenon. Latour also finds the word used as if it described a type of material, in a comparable way to an adjective such as 'wooden' or 'steely'. Rather than simply indicating what is already assembled together, it is now used in a way that makes assumptions about the nature of what is assembled. It has become a word that designates two distinct things: a process of assembling: and a type of material, distinct from others. Latour shows why 'the social' cannot be thought of as a kind of material or domain, and disputes attempts to provide a 'social explanation' of other states of affairs. While these attempts have been productive (and probably necessary) in the past, the very success of the social sciences mean that they are largely no longer so. At the present stage it is no longer possible to inspect the precise constituents entering the social domain. Latour returns to the original meaning of 'the social' to redefine the notion and allow it to trace connections again. It will then be possible to resume the traditional goal of the social sciences, but using more refined tools. Drawing on his extensive work examining the 'assemblages' of nature, Latour finds it necessary to scrutinize thoroughly the exact content of what is assembled under the umbrella of Society. This approach, a 'sociology of associations' has become known as Actor-Network-Theory, and this book is an essential introduction both for those seeking to understand Actor-Network-Theory, or the ideas of one of its most influential proponents.

The essential work on Proust--now in paperback In a remarkable instance of literary and philosophical interpretation, the incomparable Gilles Deleuze reads Marcel Proust's work as a narrative of an apprenticeship--more precisely, the apprenticeship of a man of letters. Considering the search to be one directed by an experience of signs, in which the protagonist learns to interpret and decode the kinds and types of symbols that surround him, Deleuze conducts us on a corollary search--one that leads to a new understanding of the signs that constitute A la recherche du temps perdu. In Richard Howard's graceful translation, augmented with an essay that Deleuze added to a later French edition, Proust and Signs is the complete English version of this work. Admired as an imaginative and innovative study of Proust and as one of Deleuze's more accessible works, Proust and Signs stands as the writer's most sustained attempt to understand and explain the work of art.