In this new book, Bruno Latour offers answers to questions raised in "We Have Never Been Modern, "a work that interrogated the connections between nature and culture. If not modern, he asked, what "have" we been, and what values should we inherit? Over the past twenty-five years, Latour has developed a research protocol different from the actor-network theory with which his name is now associated--a research protocol that follows the different types of connectors that provide specific truth conditions. These are the connectors that prompt a climate scientist challenged by a captain of industry to appeal to the "institution" of science, with its army of researchers and mountains of data, rather than to "capital-S Science" as a higher authority. Such modes of extension--or modes of existence, Latour argues here--account for the many differences between law, science, politics, and other domains of knowledge. Though scientific knowledge corresponds to only one of the many possible modes of existence Latour describes, an unrealistic vision of science has become the arbiter of reality and truth, seducing us into judging all values by a single standard. Latour implores us to recover other modes of existence in order to do justice to the plurality of truth conditions that Moderns have discovered throughout their history. This systematic effort of building a new philosophical anthropology presents a completely different view of what Moderns have been, and provides a new basis for opening diplomatic encounters with other societies at a time when all societies are coping with ecological crisis.

本书是国际著名科学家、诺贝尔获得者普里戈金教授与斯唐热博士合写的一本关于当代自然科学哲学问题的重要著作。本书作者根据自然科学发展的最新成果，特别是耗散结构等非平衡系统自组织理论的新进展，讨论了自然界的可逆性和不可逆性、决定性和随机性、简单和复杂、进化和退化、有序和无序等一系列重要问题，对热力学第二定律作了新的解释，论述了“时间之矢”的意义，总结了近三百年来自然科学发展的历史，提出应把自然科学各个门类，自然科学和人文科学，中国和西方的文化传统结合起来，形成新的科学观和自然观。

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法国向当代世界奉献出的一份珍贵礼物：西蒙娜·薇依。
——切斯瓦夫·米沃什
*****内容简介******
如何摆脱工作中的痛苦和烦闷？为了像被压迫者那样感受压迫并尽可能真实地追求她所认为的自由社会，1934年12月，西蒙娜·薇依抛下哲学教师的身份，进入工厂。在将近一年的时间里，这位反叛的哲学教师轮流做切割工、包装工和铣床工，经历疾病、事故、解雇的折磨，遭受服从、羞辱和不公。这种残酷性给她留下了终生的烙印。
在这本《工厂日记》中，薇依记录下自己的观察、遭遇、工作时间和收入、肉体和精神的痛苦，以及对这段经历的哲学和道德的思考。这本书是一份原始的文件，没有抒情，也没有感伤，展现出西蒙娜·薇依对当下现实的关注和她始终站在劳动者一边的立场。

有人把薇依的《重负与神恩》与帕斯卡尔的《思想录》相提并论，并称薇依为“当代的帕斯卡尔”。这位法国20世纪杰出的宗教思想家，沿循的是帕斯卡尔的神秘主义信仰之路：信仰不是拿来炫耀之物，而是艰难、绝非轻松的重负。本书不是系统的专门论著，是薇依的朋友、著名宗教学家梯蓬（G .Thibon，1903一）在薇依身后从她大量的手稿、言谈记录中整理成书的。这些闪烁着精神之光的篇章渗透着薇依的深邃思考，显示了薇依的伟大心灵和崇高的信仰，是20世纪基督神秘主义思想史上一部不容忽视的著作。

'I am not a man, I am dynamite.' Ecce Homo is an autobiography like no other. Deliberately provocative, Nietzsche subverts the conventions of the genre and pushes his philosophical positions to combative extremes, constructing a genius-hero whose life is a chronicle of incessant self-overcoming. Written in 1888, a few weeks before his descent into madness, the book sub-titled 'How To Become What You Are' passes under review all Nietzsche's previous works so that we, his 'posthumous' readers, can finally understand him aright, on his own terms. He reaches final reckonings with his many enemies - Richard Wagner, German nationalism, 'modern men' in general - and above all Christianity, proclaiming himself the Antichrist. Ecce Homo is the summation of an extraordinary philosophical career, a last great testament to Nietzsche's will.

"《基督教的本质》中，宗教影像既不被当作思想——至少不是思辨宗教哲学的意义上的那种思想——，也不被当作事物，而是就被当作影像来加以讨论。这就是说，在这本著作中，既不像基督教神话学那样把神学看作神秘的行为论（Pragmatologie），也不像思辨宗教哲学那样把神学看作本体论，而是把神学看作精神病理学。
作者在《基督教的本质》中所遵循的方法，是完全客观的方法——分析化学的方法。因而，在一切必要的和可能的地方，他都援引了文件（部分在正文底下，部分放在专门的《附录》之中），以便使由分析而得的结论合法化，也就是说，证明这些结论是有客观上的根由的。所以，如果人们觉得从他的方法得出的结果是怪诞的、非法的，那末，秉公而断，罪过并不在于他，而是在于对象。 "

这是一部大师解读大师的著作。
在本书中，哲学家德勒兹尝试以自己的方法解读另一位哲学家柏格森。
德勒兹主要参考了柏格森的《论意识的直接所予》《物质与记忆》《创造的进化》几本重要作品，对其几个重要概念——绵延、记忆与潜能性、直观、生命冲动与绵延的繁复体等——进行了细致解读，而本书的直接目标正是确定绵延、记忆、生命冲动这三个概念间的关系及其蕴含的进展。对德勒兹而言，柏格森哲学是建立在直观上的严格的、方法论的哲学。借由柏格森，读者能清晰地看到“差异”“潜能”“重复”这些德勒兹重要概念的痕迹。

This book grew out of a sense that contemporary philosophy lacks a self-image that does it justice. Of the self-images that philosophy inherited from the twentieth century, the most prominent – natural-ism, the linguistic turn, postmodern irony, and so on – seemed obviously inadequate to most of the most interesting work in contemporary philosophy: as descriptions, false when bold, uninformative when cautious. Less prominent alternatives too seemed implausible or ill-
developed. Although an adequate self-image is not a recondition of all virtue, it helps. If philosophy misconceives what it is doing, it is likely to do it worse. In any case, an adequate self-image is worth having for its own sake; we are not supposed to be leading the unexamined life. This is my attempt to do better.

Knowledge and its Limits presents a systematic new conception of knowledge as a fundamental kind of mental state sensitive to the knower's environment. It makes a major contribution to the debate between externalist and internalist philosophies of mind, and breaks radically with the epistemological tradition of analysing knowledge in terms of true belief. The theory casts light on a wide variety of philosophical issues: the problem of scepticism, the nature of evidence, probability and assertion, the dispute between realism and anti-realism and the paradox of the surprise examination. Williamson relates the new conception to structural limits on knowledge which imply that what can be known never exhausts what is true. The arguments are illustrated by rigorous models based on epistemic logic and probability theory. The result is a new way of doing epistemology for the twenty-first century.

康德说，休谟把他从独断论的迷梦中惊醒。笔者认为，如果休谟能够看到康德的书，他也许会说：康德把他从经验论的泥潭中拯救。在笔者看来，这两位最伟大的哲学家，其哲学思想是相互补充的。 本书是在贝叶斯理论的框架内，采纳并改进康德的先验范畴，进而给出休谟问题的一种解决。本书对若干有关科学合理性的疑难问题给以回应，其中包括反事实条件句与科学定律、分析与综合、还原与突现以及迪昂-奎因问题等。略

With clarity, precision and economy, Paul Patton synthesizes the full range of Deleuze's work. He interweaves with great dexterity motifs that extend from his early works, such as Nietzsche and Philosophy, to the more recent What is Philosophy? and his key works such as Anti-Oedipus and Difference and Repetition. Throughout, Deleuze and the Political demonstrates Deleuze's relevance to theoretical and practical concerns in a number of disciplines including philosophy, political theory, sociology, history, and cultural studies. Paul Patton also presents an outstandingly clear treatment of fundamental concepts in Deleuze's work, such as difference, power, desire, multiplicities, nomadism and the war machine and sets out the importance of Deleuze to poststructuralist political thought. It will be essential reading for anyone studying Deleuze and students of philosophy, politics, sociology, literature and cultural studies.

在水的表面形象之下，有着一系列更加深刻、越来越强烈的形象。在形式的想象之下，读者会在水的实体中，识别出一种亲近，这种亲近极不同于火或土的“深度”给人造成的亲近。当读者具有了在物质本原中对某种深度的认识时，他最终会理解水也是一类命运，不再仅仅是流逝的形象的无为的命运，即永不会终止的梦的无为命运，而是一种不断地在改变着存在实体的根本的命运。
人们不会在同一条河流中洗两次澡，因为，人在自身的深处具有流水的命运。水确是那种过渡的本原。它是在火与土之间的本质的本体论变化。许给水的存在是一种眩晕的存在。它每分钟都在死去，它的实体中某种东西在流逝。每日的死亡不是火光冲天的火的旺盛的死亡；每日的死亡是水的死亡。水不断地在流淌着，水往下流着，它总在水平的死亡中消亡。水的死亡比土的死亡更令人沉思：水的苦难是无止境的。

《利维坦空气泵:霍布斯、玻意耳与实验生活》是科学知识社会学的经典之作，作者回到十七世纪的英格兰，从知识生产的技术条件和社会情境出发，重新考察了传统科学史认为已成定论的“实验科学的诞生过程”，揭开了玻意耳－霍布斯之争的历史黑箱。《利维坦空气泵:霍布斯、玻意耳与实验生活》对科学史和政治史兼具启发意义，“利维坦”与“空气泵”的并列出现暗示着如下主张：消除真空，就是避免内战；解决了知识秩序的问题，也就是解决了社会秩序的问题。

This work contains Steven Shapin's historical exploration into the origins of the modern scientific worldview. What historians have traditionally called the Scientific Revolution was, in Shapin's view, a diversity of practices and ideas that developed over the course of nearly two centuries. Rejecting the idea that there is anything like an "essence" of early modern science, the author shows that the Scientific Revolution in reality lacked the jarring abruptness and cataclysmic nature implied by its "revolutionary" name.

本书为日内瓦学派代表人物让•斯塔罗宾斯基的博士论文和成名作，1957年一经出版旋即成为卢梭研究、观念史研究、文艺批评和理论等领域的经典之作，深刻影响了包括德里达、福柯等人在内的众多杰出的卢梭读者。
斯塔罗宾斯基细读卢梭，从中倾听卢梭至今依旧跳动的思想脉搏，写下了关于他思想的一份全新诊断书：透明与障碍。他尝试把卢梭的个体精气与几个世纪的政治想象和对峙加以重塑。
斯塔罗宾斯基始终将卢梭的个人命运与其思想脉络紧扣在一起，以其独到而精深的阐发，将卢梭的哲思与疯狂、政治与想象统一起来，字里行间散发出一股浓郁的诗人气质，其对卢梭极具创造性的解读和批评，堪称空前绝后。
※ “卢梭的每位读者在今天都尤其受到斯塔罗宾斯基的杰出研究的指引……我当然重点参考了斯塔罗宾斯基的卢梭研究，特别是《透明与障碍》”
——德里达（J. Derrida）
※ “《透明与障碍》一书的独创价值和精彩程度至今仍未被超越。”
——施克莱（J. N. Shklar）
※ “唯有本雅明对波德莱尔的解读堪与此书媲美。”
——施蒂尔勒（K. Stierle）
※ “《透明与障碍》是法语世界中文艺批评巅峰的无可取代的明证。”
——博纳富瓦（Y. Bonnefoy）

“知识分子”是一个现代词，其内涵丰富而复杂。本书所说的“知识分子”，指的是中世纪随着城市的发展而出现的以思考和教授他们的思想为职业的人。该阶层出现于中世纪早期，在12世纪的城市学校中得到发展，从13世纪开始在大学中兴盛。勒高夫从社会、政治、宗教、经济和思想文化等方面考察了这些“贩卖词语的人”，从某种程度上来说，本书建构了“一门中世纪知识分子的人类学”，一部“西方知识分子的历史社会学导论”。