简介： 在哈贝马斯看来，现代社会的道德危机究其根源在于近代哲学以主体自我意识为出发点的理性基础规定，因此，必须完成从“个体的独白反思”到“主体间的话语交往”的范式转换，重新界定理性的概念内涵，并据此对道德规范的普遍有效性予以合理地证明与重构。正是蕴含在交往行为中的合理性和相互理解凸显了理性的真正含义，即交往理性，它是交互主体进行理性论辩的根本依凭。话语实践的相关参与者只有在由规范有效性的逻辑秩序推演而来的普遍性原则所确立的对话程序中，才能得出普遍有效的客观规范。这种以普遍伦理诉求和解决多元冲突为基本旨趣的话语伦理学的理论构想，虽然遭到了各方的质疑与诘难，也可能存在一些困境和局限，但其无疑为探索并构建道德共识的合理性基础提供了一条富有启发性意义的致思路向。

简介： 为了深入探究西方文明的渊源与演进，促进中西文化交流，反映改革开放30年来我国学界对西方文明的全新视角，展示伴随改革开放成长起来的一代学人对西学的重新审视与诠释，构建全新的西学思想文献平台，我们组织出版了这套《西方学术经典译丛》（全新译本）。本译丛精选西方学术思想流变中最具代表性的部分传世名作，由多位专家学者选目，一批学养深厚、中西贯通、年富力强的专业人士精心译介，内容涵盖了哲学、宗教学、政治学、经济学、心理学、法学、历史学等人文社会科学领域，收录了不同国家、不同时代、不同载体的诸多经典名著。本译丛系根据英文原著或其他文种的较佳英文译本译出。与以往不同的是，本译丛全部用现代汉语译介，尽量避免以往译本中时而出现的文白相间、拗口艰涩的现象。本译丛还站在时代发展的高度，在译介理念和用词用语方面，基本采用改革开放以来西学研究领域的共识与成论。另外，以往译本由于时代和社会局限，往往对原作品有所删改。出于尊重原作和正本清源的目的，本译丛对原作品内容一律不作删改，全部照译。因此，本译丛也是对过去译本的补充和完善。为加以区别，原文中的英文注释，本译丛注释号用①、②……形式表示；本译丛译者对原文的注释则以

简介： 为了深入探究西方文明的渊源与演进，促进中西文化交流，反映改革开放30年来我国学界对西方文明的全新视角，展示伴随改革开放成长起来的一代学人对西学的重新审视与诠释，构建全新的西学思想文献平台，我们组织出版了这套《西方学术经典译丛》（全新译本）。本译丛精选西方学术思想流变中最具代表性的部分传世名作，由多位专家学者选目，一批学养深厚、中西贯通、年富力强的专业人士精心译介，内容涵盖了哲学、宗教学、政治学、经济学、心理学、法学、历史学等人文社会科学领域，收录了不同国家、不同时代、不同载体的诸多经典名著。本译丛系根据英文原著或其他文种的较佳英文译本译出。与以往不同的是，本译丛全部用现代汉语译介，尽量避免以往译本中时而出现的文白相间、拗口艰涩的现象。本译丛还站在时代发展的高度，在译介理念和用词用语方面，基本采用改革开放以来西学研究领域的共识与成论。另外，以往译本由于时代和社会局限，往往对原作品有所删改。出于尊重原作和正本清源的目的，本译丛对原作品内容一律不作删改，全部照译。因此，本译丛也是对过去译本的补充和完善。为加以区别，原文中的英文注释，本译丛注释号用①、②……形式表示；本译丛译者对原文的注释则以〔1〕、〔2〕……形式表示。中国社会科学出版社2009年12月

简介： When the unreflective consciousness speaks of observation and experience as being the fountain of truth，the phrase may possibly sound as if the whole business were a matter of tasting，smelling，feeling，hearing，and seeing. It forgets，in its zeal for tasting，smelling，etc.，to say that，in point of fact，it has really and rationally determined for itself already the object thus sensuously apprehended，and this determination of the object is at least as important for it as that apprehension. It will also

简介： The spirit of this world is spiritual essence permeated by a self-consciousness which knows itself to be directly present as a self-existent particular，and knows that essence as an objective actuality over against itself.But the existence of this world，as also the actuality of self-consciousness，depends on the process that self-consciousness divests itself of its personality，by so doing creates its world，and treats it as something alien and external，of which it must now take possession.But the r

简介： 为了进一步促进中西文化交流，构建全新的西学思想平台，我们出版了这套《西方学术经典译丛》（英汉对照全译本）。本译丛精选西方学术思想流变中最有代表性的部分传世名作，由多位专家学者选目，内容涵盖了哲学、宗教学、政治学、经济学、心理学、法学、历史学等人文社会科学领域，收录了不同国家、不同时代、不同体裁的诸多名著。本译丛系根据英文原著或其他文种的较佳英文译本译出，在国内第一次以英汉对照的形式出版。与以往译本不同的是，本译丛全部用现代汉语译出，尽量避免以往译本时而出现的文白相间、拗口难懂的现象；另外出于尊重原作和正本清源的目的，本译本对原作品内容一律不做删节处理，全部照译。以往译本由于时代和社会局限，往往对原作品有所删节，因此，本译本也是对过去译本的补充和完善。为加以区别，原文中的英文注释，注释号用①、②……形式表示；中文译者注释则以〔1〕、〔2〕……形式表示。至于英译本中出现的原文页码和特殊索引等问题，中文译者在“译者后记”中将予以解释、说明。另外，在英文原著或原英译本中，有一些表示着重意义的斜体或大写等字体，考虑到读者可以在英汉对照阅读中注意到，在本译文中没有照样标出，还望读者理解。中国社会科学出版社

简介： 为了深入探究西方文明的渊源与演进，促进中西文化交流，反映改革开放30年来我国学界对西方文明的全新视角，展示伴随改革开放成长起来的一代学人对西学的重新审视与诠释，构建全新的西学思想文献平台，我们组织出版了这套《西方学术经典译丛》（全新译本）。本译丛精选西方学术思想流变中最具代表性的部分传世名作，由多位专家学者选目，一批学养深厚、中西贯通、年富力强的专业人士精心译介，内容涵盖了哲学、宗教学、政治学、经济学、心理学、法学、历史学等人文社会科学领域，收录了不同国家、不同时代、不同载体的诸多经典名著。本译丛系根据英文原著或其他文种的较佳英文译本译出。与以往不同的是，本译丛全部用现代汉语译介，尽量避免以往译本中时而出现的文白相间、拗口艰涩的现象。本译丛还站在时代发展的高度，在译介理念和用词用语方面，基本采用改革开放以来西学研究领域的共识与成论。另外，以往译本由于时代和社会局限，往往对原作品有所删改。出于尊重原作和正本清源的目的，本译丛对原作品内容一律不作删改，全部照译。因此，本译丛也是对过去译本的补充和完善。为加以区别，原文中的英文注释，本译丛注释号用①、②……形式表示；本译丛译者对原文的注释则以〔1〕、〔2〕……形式表示。中国社会科学出版社2009年12月

简介： If，among the infinite number of things in this book，there is any that，contrary to my expectations might give offense，at least there is none that has been put here with ill intent. By nature，I have not at all a censorious spirit. Plato thanked heaven that he was born in Socrates'time，and as for me，I am grateful that heaven had me born in the government in which I live and that it wanted me to obey those whom it had me love.I ask a favor that I fear will not be granted；it is that one not judge by a moment's reading the work of twenty years，that one approve or condemn the book as a whole and not some few sentences. If one wants to seek the design of the author，one can find it only in the design of the work.I began by examining men，and I believed that，amidst the infinite diversity of laws and mores，they were not led by their fancies alone.I have set down the principles，and I have seen particular cases conform to them as if by themselves，the histories of all nations being but their consequences，and each particular law connecting with another law or dependent on a more general one.When I turned to antiquity，I sought to capture its spirit in order not to consider as similar those cases with real differences or to overlook differences in those that appear similar.I did not draw my principles from my prejudices but from the nature of things.Many of the truths will make themselves felt here only when one sees the chain connecting them with others. The more one reflects on the details，the more one will feel the certainty of the principles. As for the details，I have not given them all，for who could say everything without being tedious？The sallies that seem to characterize present-day works will not be found here. As soon as matters are seen from a certain distance，such sallies vanish；they usually arise only because the mind attaches itself to a single point and forsakes all others.I do not write to censure that which is established in any country whatsoever. Each nation will find here the reasons for its maxims，and the consequence will naturally be drawn from them that changes can be proposed only by those who are born fortunate enough to fathom by a stroke of genius the whole of a state's constitution.It is not a matter of indifference that the people be enlightened. The prejudices of magistrates began as the prejudices of the nation. In a time of ignorance，one has no doubts even while doing the greatest evils；in an enlightened age，one trembles even while doing the greatest goods. One feels the old abuses and sees their correction，but one also sees the abuses of the correction itself. One lets an ill remain if one fears something worse；one lets a good remain if one is in doubt about a better. One looks at the parts only in order to judge the whole；one examines all the causes in order to see the results.If I could make it so that everyone had new reasons for loving his duties，his prince，his homeland and his laws and that each could better feel his happiness in his own country，government，and position. I would consider myself the happiest of mortals.If I could make it so that those who command increased their knowledge of what they should prescribe and that those who obey found a new pleasure in obeying，I would consider myself the happiest of mortals.I would consider myself the happiest of mortals if I could make it so that men were able to cure themselves of their prejudices. Here I call prejudices not what makes one unaware of certain things but what makes one unaware of oneself.By seeking to instruct men one can practice the general virtue that includes love of all. Man，that flexible being who adapts himself in society to the thoughts and impressions of others，is equally capable of knowing his own nature when it is shown to him，and of losing even the feeling of it when it is concealed from him.Many times I began this work and many times abandoned it；a thousand times I cast to the winds the pages I had written；“A sport to the winds.” [L.]. every day I felt my paternal hands drop；“Twice the paternal hand had fallen.” [L.]. I followed my object without forming a design；I knew neither rules nor exceptions；I found the truth only to lose it. But when I discovered my principles，all that I had sought came to me，and in the course of twenty years，I saw my work begin，grow，move ahead，and end.If this work meets with success，I shall owe much of it to the majesty of my subject；still，I do not believe that I have totally lacked genius. When I have seen what so many great men in France，England，and Germany have written before me，I have beenfilled with wonder，but I have not lost courage. “And I too am a painter，”“And I too am a painter”[I.]. have I said with Correggio.