《华严经》在大乘佛教发展上，有着重要的地位，书中所提出的“十方成佛”及“修行十地”的理论，对佛教思想发展产生重要影响。而《原人论》作者圭峰宗密，少通儒书，但儒学智识并不能满足他对宇宙根本问题的追求，因缘际会过禅门、入华严，最终达到“外境内心，豁然无隔”之境。《原人论》是圭峰宗密晚期以圆融无碍思想，会通各家学说之作。藉由探究万物之灵的人类从何而来，逐一析判儒道释各家论点之偏执，指出直显如来真性的一乘显性教方为圆满之真理，并进而会通本末，臻至三教圆融之境地。《华严心诠：考释》作者圣严法师，旁证博引中国古哲先智各家立论，并透过层次分明的备注，深入析解这些概念形成的脉络以及根本义理，是现代修行者在回归自性本源的路上，一个清晰而的指引。

《明夷待访录》是明末清初启蒙思想家和历史学家黄宗羲的政论和史论专著。该书通过对历史的深刻反思，总结了秦汉以来，特别是明代的历史教训，批判了封建君主专制制度，并提出了天下为主，君为客等一些比前人更进一步的民主观念，具有鲜明的启蒙性质和民主色彩，被梁启超称为[人类文化之一高贵产品]。

For the Earth to move to the next vibration, says RichardGrossinger, consciousness must change in profound ways, and theseinvolve core elements of humanity: evil, grief, bliss, andcompassion. 2013 locates these elements in often unlikely placesand seeks their nature and capacity for change. With playfulnessand precision, 2013 tackles the questions of creation and existencein their twenty-first-century incarnation. In these intellectualfield notes, the author’s absorbing style combines memoir withscientific deconstruction, metaphysical ontology, and experimentalprose that recalls the Black Mountain school to draw transcendentalinsight from the ephemeral space-time we call daily life. Movingwith equal ease between matters cosmic and earthly, Grossingerdetails existence as an exhilarating adventure always pushing ustoward a higher state in this wide-ranging, humorous, and heartfeltbook. Including an informal course in psychic development, 2013sheds light on the ephemera of planets and iPods, politics an

《礼仪是一种资本日常礼仪的300个细节（升级版）/新家庭书架》内容包括礼仪是社会立足的资本、礼仪是提高身价的资本、礼仪是职场生存的资本、礼仪是商海纵横的资本、礼仪是情场得意的资本、礼仪是家庭幸福的资本和礼仪是走向国际的资本7个部分内容，通过与个人日常生活密切相关的300个礼仪细节，给出指导方案。

Conceived originally as a serious presentation of thedevelopment of philosophy for Catholic seminary students,Frederick Copleston's nine-volume A History Of Philosophyhas journeyed far beyond the modest purpose of its authorto universal acclaim as the best history of philosophyin English. Copleston, an Oxford Jesuit of immense erudition who oncetangled with A. J. Ayer in a fabled debate about theexistence of God and the possibility of metaphysics, knewthat seminary students were fed a woefully inadequatediet of theses and proofs, and that their familiarity with most of history's great thinkers was reduced tosimplistic caricatures. Copleston set out to redress thewrong by writing a complete history of Western philosophy,one crackling with incident and intellectual excitement --and one that gives full place to each thinker, presenting histhought in a beautifully rounded manner and showing hislinks to those who went before and to those who came after him.

佛教称人生为一大苦难场，生、老、病、死都是人的一辈子必须承受的折磨，所以希望人看破红尘，对人生不要有什么留恋。与此相反，道教则对现实的生命极为看重，因为它认为，人只有有了生命，才能享受人世的种种乐趣。如晋代道教学者葛洪就说：“凡人之所汲汲者，势利嗜欲也。苟我身之不全，虽高官重权，金玉成山，妍艳万千，非我有也。”唐代道士司马承祯更是直截了当地说∶“生者天之大德也，地之大乐也，人之大福也。”正因为道教重视生命，所以他们特别注重生命质量的提高，所谓生命质量的提高，就是让生命排除生、老、病、死的干扰，更好、更多地享受生命。也正是为了提高这一生命质量，道士们在几千年的修炼实践中，摸索出了种类繁多、行之有效的道教养生术。