v. 1. Chapters I, 1-XI, 34, and XX, 64-XXI, 65-66 --.

Ben shu tong guo li shi shang de yi ge ge xiao gu shi lai shuo li,Rang du zhe kan dao le yi ge zhong min ai min,Shou min ai dai de yan zi,Yi ge qin zheng lian jie,Chi shen li jie de yan zi,Yi ge chong shang jie jian,Fan dui she hua de yan zi.

本书通过分析先秦兵家最具代表性的六部典籍, 找到先秦兵家思想的战略管理特质群, 得出先秦兵家思想战略管理特质群的总体特征和基本结构.

The Guan Zhong school of thought was formed by the people of the state of Qi during the Warring States period in inheriting and developing the legacy of Guan Zhong's ideas. This school, on the basis of the concrete conditions and the cultural tradition of the state of Qi, and in summing up the experience of social reform in that state, provided the feudal rulers with a complete system of political philosophy. It was distinctly apart from (...) the Meng-Xun school, which had historic connections with the civilization of the state of Lu and the Shang -Han school, which originated in the three Jin states . Generally speaking, the primary distinctions between the three schools reside in their different attitudes toward the patriarchal rule system. The Lu school, i.e., the Confucian school, adopted the attitude of wholesale acceptance of the patriarchal rule system. It advocated the establishment of a feudalists hierarchical system of patriarchal government molded after the rule-by-rites order of the Zhou dynasty. The Three Jins school, i.e., the Legalist school, stood on the exact opposite end to this and adopted the attitude of totally rejecting the rule-by-patriarchal system, but advocating the establishment of a monarchical regime which was absolutely despotic. It believed that the code of morality based on patriarchal rule was disadvantageous to the monarchical regime, that standards of good and bad ought to be replaced by standards of merit, and that law should replace morals. The Qi school, i.e., the Guan Zhong school, stood in between the other two. It adopted an attitude of accepting the patriarchal system in part while also rejecting it in part. It advocated that the patriarchal rule system and the system of centralized authority must be organically integrated, that rule by rites and rule by law must also be integrated. In this way it emphasized strengthening the monarchical power through the means of law while at the same time it also emphasized using the patriarchal and clan-oriented morals to consolidate feudalistic government. Thus, on the premise of their different attitudes toward the patriarchal system, each of these three schools created and established a completed system of social-political and philosophical thought. They engaged each other in polemics, and each propagandized its ideas broadly and played very major roles on the stage of the contention of the hundred schools of scholarship and thought during the Warring States period. (shrink)

本书的思想创新和理论力度颇有古代哲学家气度,作者认为伦理学只有幸福和公正两个基本问题,并且声称发现了关于幸福和公正的最好理论,并提出了著名的“无立场”哲学方法论。.

吕大临既为张载高弟又是二程洛学中著名的"四先生"之一, 其思想在北宋理学中有着极为特殊而又重要的地位. 本书以吕大临思想为中心, 力图透过其思想来深入张载之关学与二程之洛学的内在讨论, 去探讨与揭示张载、程颢、程颐的"问题意识"、"立言宗旨"与"自我实践", 了解和把握张载之关学、二程之洛学的思想内核和特质以及它们之间的关联等等, 以期深化对关学、洛学的研究.

本书在界定价值与价值观基本范畴的基础上,详尽地分析了我国青年与西方青年在人生、政治、经济、道德、审美、爱情、职业等各方面价值观的现实状况、历史传统与演变趋势,为我国青年全面了解西方、了解世界提供了独特 的视角,并在剥离出西方青年价值观的合理内核的基础上,为构建我国青年的科学价值观指明了方向。本书在我国国际交往日益广泛、即将加入WTO的时代背景下出版有着特别的意义。.

juan 1. Shaoqu Feng xian sheng -- juan 2. Zhongfu Wang xian sheng -- juan 3-4. Erqu Li xian sheng.

国家重点学科“985第1期”建设项目 “211工程第2期”项目广东省2004哲学社会科学规划项目中山大学马克思主义哲学与中国现代化研究所主持研究.

本书主要内容是试图在完全遵从经典作家本意基础上,通过深入挖掘,创新,发展唯物史观中的原理,力图找到一种对广大人民群众而言最喜闻乐见而又最能贯彻经典作家本来意图的理论诠释,同时对长期附加在马克思主义原理 上的种种似是而非的错误观念进行拨乱反正,正本清源.并在此基础上对老百姓最为关心的社会领域中的各种社会现象,社会问题加以合情合理解释.重点是运用创新发展了的唯物史观理论对中西方在各个社会领域中的价值观加 以对比分析,揭示其中的产生根源,使广大读者特别是广大青年学生正确理解中西方的种种差异,深入理解中西方文化产生的自然环境,人文背景,社会根源以及各自的优缺点,正确对待老祖宗留给我们的文化遗产,杜绝各种历 史虚无主义思潮的干扰,避免陷入种种厚西薄中的错误观念.

本书第一编主要讨论刑法客观主义理论中所蕴含的抽象性、行为事实的客观性问题及其与法治立场的契合性。第二编主要研究刑法客观主义的反对派即刑法主观主义理论对法治立场的动摇。.

本书内容包括:四岳之后、姓氏称谓、东海上人、早年坎坷、时定入周、为文王师、封建齐国、强国方略、政略特色等。.

本书通过分析陈景元生平,著作及所处时代背景,阐述了陈景元思想中三教融通的特点,并从道论,性命理论,修道治国等方面分析了陈景元思想与三教关系.

本书是中国学术界以马克思主义世界观和历史观来研究中国问题的最早的一部系统性论著。.