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編輯推薦

　　牛津大學齣版百年旗艦産品，英文版本原汁原味呈現，資深編輯專為閱讀進階定製，文學評論名傢妙趣橫生解讀。

內容簡介

　　《沉思錄》是古羅馬帝國皇帝瑪剋斯·奧勒留在鞍馬勞頓中所記錄的與自己心靈的對話。這位一韆八百年前的曠代奇人在書中闡述瞭靈魂與死亡的關係，解析瞭個人的德行、個人對社會的責任以及對為人處世律己待人之道等諸多人生哲理的領悟。該書不僅是古羅馬斯多亞派哲學的裏程碑，而且對今人的思想及生活仍有著重要的指導意義，可以說是人間至寶。

作者簡介

　　瑪剋斯·奧勒留（121—180），古羅馬帝國皇帝。為帝國之治夙興夜寐，為平定兵患而徵戰四方，並*終死於軍中。奧勒留在文學、修辭、哲學、法律、繪畫方麵均受過良好教育，利用政事辛勞當中的片暇記錄與自己的心靈對話，為後世留下不朽的精神財富——《沉思錄》。

精彩書評

　　　　《沉思錄》有一種不可思議的魅力，它甜美、憂鬱而高貴。這部黃金之書以莊嚴不屈的精神負起做人的重荷，直接幫助人們去過更加美好的生活。　　——費迪曼《一生的讀書計劃》

　　《沉思錄》不是屬於某個宗教的，而是所有宗教的人都可以領略到這本書背後的靈性的層麵。　　——梁文道

目錄

Introduction
Note on the Text
Select Bibliography
A Chronology of Marcus Aurelius
Meditations
Appendix: A Selection from the Correspondence between Marcus Cornelius Fronto and Marcus Aurelius
Explanatory Notes
List of Letters Translated
Index of Themes

精彩書摘

　　1．From my grandfather* Verus, nobility of character and evenness of temper.　　2．From the reputation of my father* and what I remember of him, modesty and manliness.　　3．From my mother,* piety and generosity, and to abstain not only from doing wrong but even from contemplating such an act; and the simplicity, too, of her way of life, far removed from that of the rich.　　4．From my great-grandfather,* that I never had to attend the public schools, but benefited from good teachers at home, and to have come to realize that this is a matter on which one should spare no expense.　　5．From my tutor,* not to have sided with the Greens or the Blues [at the chariot-races] or the gladiators* with the long shields or short ones; to endure hardship, and have few needs; to do things for myself and not meddle in the affairs of others; and to turn a deaf ear to slander.　　6．From Diognetus,* not to become obsessed with trivialities, and not to believe the claims of miracle-mongers and charlatans about incantations and the expulsion of demons and the like; not to engage in quail-fighting or become excited over pursuits of that kind; to be willing to tolerate plain speaking; to have become familiar with philosophy, and to have attended the lectures first of Baccheius, and then of Tandasis and Marcianus; to have written compositions as a boy; to have wished for a plank bed covered only with a skin and for everything that formed part of the greek discipline.　　7．From Rusticus:* I gained the idea that my character was in need of correction and cultivation; and from him I learned not to write treatises on purely theoretical matters, or deliver little moralizing sermons, or play the ascetic or the benefactor in a manner calculated to impress; to abstain from oratory, and verse, and fine language, and not to walk around the house in ceremonial clothing, or indulge in other such vanities; to write letters in an unaffected style, as he did when he wrote to my mother from Sinuessa; with regard to those who have angered or wronged me, to be easily recalled to my usual frame of mind, and to be easily reconciled as soon as they are willing to make a move in my direction; to read with care and attention, and not be satisfied with a superficial impression; not to agree too quickly with those who talk with a fluent tongue; and finally, it was through him that I came to know the Discourses of Epictetus, as he lent me a copy from his own library.　　8．From Apollonius:* inner freedom, and to be decisive without leaving anything to chance; to look to no other guide, even for an instant, than reason alone; to remain ever the same, in the; to remain ever the same, in the face of severe pain, after losing a child, or during long illnesses; to see clearly from his living example that a person can be extremely energetic and yet relaxed; not to become irritable when expounding a text; and to see in him someone who clearly regarded the skill and fluency that he showed in communicating philosophical doctrines as the least of his gifts; and to learn how one should accept from friends what pass for apparent favours without lowering oneself as a result or shoeing an insensitive disregard.　　9．From Sextus:* a kindly disposition and the example of a household governed by the father of the house; the idea of what it means to live in accordance with nature;* gravity without affection, and a careful regard for the interests of one’s friends; patience towards the unlearned and those whose opinions are not founded on methodical reflection. The example of one who could accommodate himself to all kinds of people, so that his conversation was more charming than any flattery, while at the same time he aroused the deepest respect from those who associated with him. To show a sure grasp and methodical approach in searching out and ordering the principles necessary for life. And he never displayed even a sign of anger or of any other passion, but seemed at once to be completely free of passion and full of affection for his fellow human beings; and to be ready to praise, without being too demonstrative, and to possess extensive knowledge without making a show oof it.　　10.From Alexander the grammarian:* not to be over-critical; and not to interrupt and correct those who have employed a solecism or some outlandish or discordant expression, but rather to suggest adroitly the very expression which ought to have been used while professing to offer a reply or some further confirmation, or to use some other tactful procedure to suggest the right expression in an indirect fashion.　　11.From Fronto:* to have some conception of the malice, caprice, and hypocrisy that accompany absolute rule; and that, on the whole, those whom we rank as patricians are somewhat lacking in natural affection.*　　12.From Alexander the Platonist:* that we should not often or without due necessity either say to anyone or write in a letter, ‘I am too busy’, nor in this way should we constantly try to evade the obligations imposed on us by our social relationships by pleading the excuse of urgent business.　　13.From Catulus:* not to disregard a rebuke from a friend, even if his criticism may be unreasonable, but to try to restore him to his usual frame of mind; to offer unsinting praise to one’s teachers as is recorded of Athenodotus and Domitius;* and to show genuine love to one’s children.　　14.From [my brother] Severus:* love for one’s family, for truth, for justice; that through him I came to know Thrasea, Helvidius, Cato, Dio, Brutus,* and to conceive that idea of a balanced constitution, and of government founded on equity* and freedom of speech, and of a monarchy which values above all things the freedom of the subject; and from him too a consistent and unfailing respect for philosophy; and from him too a consistent and unfailing respect for philosophy; and a readiness to help others, and open-handed generosity; to be of good hope, and trus in the affection of one’s friends; and how he would be completely open with those who incurred his disapproval, and that his friends never had to resort to conjecture about what he wished or did not wish, for it was plain to see.　　15.From Maximus:* to be master of oneself, and never waver in one’s resolve; to be cheerful when ill, or in any other predicament; the example of a character marked by a harmonious blend of gentleness and gravity; to set to work on the task at hand without complaint. And the confidence he inspired in everyone that what he was saying was just what he thought, and that whatever he did was done with no bad intent; never to be surprised or discontented; and never to act in haste, or hang back, or be at a loss, or be downcast, and never to fawn on others or, on the other hand, be irascible or suspicious. To be beneficent, and ready to forgive, and free from guile; to give the impression of being someone who never deviates from what is right rather than one who has to be kept on the right path; and how nobody would ever have imagined that Maximus looked down on him, or yet have presumed to suppose that he was better than Maximus; and to be of good humour.　　16.From my [adoptive] father:* to be gentle, and to hold immovably to judgements arrived after careful consideration; to be free from vain conceit with regard to worldly honours; zest for work and perseverance; to lend a ready ear to those who have anything to propose for the common benefit; never to be deflected from rewarding each person according to his deserts; to know by experience when to exert oneself and when to relax; to put a check on pederastic love affairs;* regard for the feelings of others, and how he would not always insist that his friends should attend his table or accompany him on his travels, and how they would alwas find him ever the same if they had been kept away by other business. At sessions of the council,* to examine every question with scrupulous care, and to be patient, as it was not his way to infatuations; to be self-sufficient in every respect, and to show a cheerful face to th 牛津英文經典：沉思錄（英文版） [Meditations] 下載 mobi epub pdf txt 電子書

評分☆☆☆☆☆

很厚重的一本書，精彩點評很棒

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男票說，我買來裝逼的。?哈哈

評分☆☆☆☆☆

如果隻是讀的話還是可以 收藏就不要瞭 印刷裝訂不是特彆好的那種

評分☆☆☆☆☆

莎翁的詩，曉鬆推薦。

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字有點小，比較厚，書不大。印刷還好。準備慢慢讀，閱讀是好習慣。

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非常非常經典的一套叢書，值得收藏！！！

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速度挺快。圖書的質量也很好。遺憾的是沒有送貨清單。

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京東的東西不錯，速度快。

評分☆☆☆☆☆

亞當•斯密是十八世紀中期英國最負盛名的政治經濟學傢和倫理學傢，他一生研究的學問涉及天文學、純文學、修辭學、哲學、倫理學、政治學、法學和政治經濟學等。《國富論》奠定瞭 他作為英國古典政治經濟學奠基人的崇高地位和名望。

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