《全部知识学的基础》是德国古典哲学重要代表之一，费希特的主要哲学著作。在费希特的哲学体系里，《全部知识学的基础》的地位和作用，约略相当于《逻辑学》在黑格尔的哲学体系里的地位和作用。它的构思成熟于1793年，当时费希特正在苏黎世撰写为法国革命辩护和争取思想自由的政治论文。费希特自称《全部知识学的基础》是上述政论文章的额外收获。所以说，正如马克思、恩格斯指出的那样，《全部知识学的基础》表明德国古典哲学乃是法国革命在德国的反映。但是，由于种种历史的原因，费希特只是作为德国的民族英雄为我国各界人士所熟知，他的哲学思想却没有受到应有的重视，更不用说对费希特哲学思想的深入研究了。

《哲学史教程》(下)(精装)的开头篇章在两年前就发表了。经过多次令人不快的延误和干扰之后，此书终于完成，与读者见面了。正如甚至连这种阐述的外部形式也表明的那样，着重点就放在从哲学的观点看最有份量的东西的发展上，即放在问题和概念的历史上。我的主要目的就是将这发展理解为连贯的、相互关联的整体。我们关于宇宙和人生的理论产生于各种思想路线，而这些思想路线在历史上的相互交织便是我研究的特定的对象。我确信这个问题要得到解决不能靠先天的逻辑结构，而只能靠对事实作全面的、毫无偏见的调查研究。如果说，在此书的阐述中，看起来古代部分占去了全书相当大的篇幅，这是基于这种信念：如对人类理智的现实作历史性的了解，那么，用希腊精神从自然界和人生的具体现实中所获得的种种概念来陶冶锻炼，就要比自此以后所有人们思考过的东西更为重要——康德哲学除外。任务这样确定了，就必须割爱；关于这点，没有人比我更为难过了。对哲学的历史发展作纯粹主题的处理，就不容许对哲学家的品格作同他们的真实价值相称的深刻描述。这只有当在概念的结合和转化过程中他们的品格可以作为原因因素而起积极作用时才可能触及。为了有利于更好地深入洞察心灵发展过程内在联系的必然性，在此不得不牺牲推动哲学发展的伟大人物的个人风格中的艺术魅力，不得不牺牲赋予学术讲演以及赋予哲学史更广泛的阐述的特殊技巧的艺术魅力。

Leviathan, The Matter, Forme and Power of a Common Wealth Ecclesiasticall and Civil, commonly called Leviathan, is a book written by Thomas Hobbes which was published in 1651. It is titled after the biblical Leviathan. The book concerns the structure of society and legitimate government, and is regarded as one of the earliest and most influential examples of social contract theory.

在线阅读本书 The Worldly Philosophers is a bestselling classic that not only enables us to see more deeply into our history but helps us better understand our own times. In this seventh edition, Robert L. Heilbroner provides a new theme that connects thinkers as diverse as Adam Smith and Karl Marx. The theme is the common focus of their highly varied ideas -- namely, the search to understand how a capitalist society works. It is a focus never more needed than in this age of confusing economic headlines. In a bold new concluding chapter entitled "The End of the Worldly Philosophy?" Heilbroner reminds us that the word "end" refers to both the purpose and limits of economics. This chapter conveys a concern that today's increasingly "scientific" economics may overlook fundamental social and political issues that are central to economics. Thus, unlike its predecessors, this new edition provides not just an indispensable illumination of our past but a call to action for our future.

With the incisiveness and lucid style for which he is renowned, Ronald Dworkin has written a masterful explanation of how the Anglo-American legal system works and on what principles it is grounded. Law's Empire is a full-length presentation of his theory of law that will be studied and debated--by scholars and theorists, by lawyers and judges, by students and political activists--for years to come.

Dworkin begins with the question that is at the heart of the whole legal system: in difficult cases how do (and how should) judges decide what the law is? He shows that judges must decide hard cases by interpreting rather than simply applying past legal decisions, and he produces a general theory of what interpretation is--in literature as well as in law--and of when one interpretation is better than others. Every legal interpretation reflects an underlying theory about the general character of law: Dworkin assesses three such theories. One, which has been very influential, takes the law of a community to be only what the established conventions of that community say it is. Another, currently in vogue, assumes that legal practice is best understood as an instrument of society to achieve its goals. Dworkin argues forcefully and persuasively against both these views: he insists that the most fundamental point of law is not to report consensus or provide efficient means to social goals, but to answer the requirement that a political community act in a coherent and principled manner toward all its members. He discusses, in the light of that view, cases at common law, cases arising under statutes, and great constitutional cases in the Supreme Court, and he systematically demonstrates that his concept of political and legal integrity is the key to Anglo-American legal theory and practice.

Bertrand Russell describes the purpose of this book as the putting together of some remarks on the state of happiness which are inspired by common sense, rather than any profound philosophy or deep erudition. It is based on the belief that many people who are unhappy could become happy by well-directed effort. --This text refers to an out of print or unavailable edition of this title.