總 序
書之成為經(jīng)典，乃人類在不同時代的思想、智慧與學術的結晶，優(yōu)秀文化之積淀，具有不隨時代變易的永恒價值。有道是讀書須讀經(jīng)典，這是智者的共識。
對于中外經(jīng)典著作中的思想表述，僅讀外文書的中譯本或文言著作的白話釋文是不夠的，尤其是當誤譯、誤釋發(fā)生的時候，讀者容易被誤導，或望文生義，或以訛傳訛，使原有的文化差異變成更深的文化隔閡。因此，在世界學術經(jīng)典（英文版）的選目中，大部分作品為英文原著；原作是其他語種的經(jīng)典，則選用相對可靠的英文譯本；至于中國古代經(jīng)典，則采用漢英對照的方式呈現(xiàn)，旨在向西方闡釋中國的思想和文化。其中，精選的中國經(jīng)典是整個系列的重要組成部分。有了這一部分的經(jīng)典，才真正體現(xiàn)出世界性。
以原典和英文方式出版，是為了使讀者通過研讀，準確理解以英文表達的思想、理論和方法，力求避免舛誤，進而通過批判和接受，化為智慧力量。這有利于思想的傳播，裨益于新思想的產(chǎn)生，同時亦可提高英語修養(yǎng)。
經(jīng)典名著的重要性是不言而喻的，但是以下幾點意義值得一再重申。
（一） 學術經(jīng)典提供思想源泉
兩千六百年來的世界學術經(jīng)典凝聚了人類思想的精華，世世代代的優(yōu)秀思想家以他們獨特的見識和智慧，留給后人取之不竭、用之不盡的思想源泉。從老子、孔子、柏拉圖、亞里士多德以降，天才輩出，思想閃光，精彩紛呈。思想界的大師、名家們在人類思想史傳統(tǒng)鏈條上的每一個環(huán)節(jié)，都啟發(fā)后人開拓新的思想領域，探究生命的本質(zhì)，直抵人性的深層。隨著人類思想的不斷成熟和完善，各個學科領域的理論從本體論、認識論、方法論、實踐論、價值論等維度不斷深化。后人繼承前人的思想，借經(jīng)典的滋養(yǎng)保持思想活力，豐富和發(fā)展前人的觀點，使之形成一波又一波的思想洪流，從而改變?nèi)说乃枷牒褪澜缬^，改變?nèi)祟惿鐣倪M程。歷史已經(jīng)證明：人類社會的進步，思想的力量大于一切。
（二） 學術經(jīng)典傳承精神力量
經(jīng)典名著中蘊含的人類精神，傳承的人類守望的共同價值原則和社會理想，在每一個具體領域里都有諸多豐富的表述，它們從整體上構成了推動人類進步的精神力量。研習和傳承人類兩千六百多年來的優(yōu)秀思想，并將它化作求新求變的靈感，是人類文明的要義所在。僅有技術進步，還不足以表明人類的文明程度。
若無優(yōu)秀的思想底蘊，人類存在的意義將大打折扣。
中國思想傳統(tǒng)中的基本理念和西方思想傳統(tǒng)中的基本理念分別形成了東西方兩大具有普遍價值的道德觀念和價值系統(tǒng)。值得注意的是：（1） 這兩大道德系統(tǒng)應該是一個互補、互鑒的整體，兩者都不可偏廢，因為人類的思想是個多元整體。任何一個民族，缺少其中之一，在精神上都可能是不完整的；（2） 這些基本理念都不是抽象概念，它們都具有很強的實踐意義，并且必須由實踐來考察，否則就很難體現(xiàn)其價值。
精神傳承必然是一種自覺的過程，它靠習得，不靠遺傳，因此我們需要研讀經(jīng)典。
（三） 學術經(jīng)典構成文化積淀
文化包含三大部分：（1） 思想與精神現(xiàn)象；（2） 制度與習俗；（3） 有形的事物。學術經(jīng)典是對思想與精神現(xiàn)象的歸納和提煉，對制度與習俗的探究和設計，對有形事物的形而上思考和描述。
每一個學科領域的經(jīng)典著作中都會提出一些根本性的問題，這些問題直面人的困惑，思考人類社會的疑難，在新思想和新知識中展現(xiàn)人類的智慧。當這些思想成果積淀下來，就構成人類文化的主要組成部分。文化不只是制度或器物的外在形式，更重要的是凝結在其背后的精神與思想。
每一個學科的學術本身都要面對一些形而上的（超越性的、純理論性的）文化問題。在很多人看來，理性的思考和理論的表述都是很枯燥的，但是熱愛真理并且對思想情有獨鐘的人會從學術經(jīng)典的理論中發(fā)現(xiàn)無限生動的天地，從而產(chǎn)生獲得真理的快樂，這才是我們追求的真正文化。
大量閱讀經(jīng)典名著是一種學習、積累文化的根本方法，深度閱讀和深刻記憶能使文化積淀在人的身上，并且代代相傳。假如這一過程中斷了，人世間只剩下花天酒地、歌舞升平，文化也就湮滅了。
（四） 學術經(jīng)典推動社會進步
毫無疑問，凡屬學術經(jīng)典，都必須含有新的學術成果新思想、新理論、新方法，或者新探索。這樣的原創(chuàng)性學術成果越多，人類的思想就越深邃，視野越開闊，理論更全面、完美，方法更先進、有效，社會的進步才能獲得新的動力和保障。
人文主義推翻神學，理性主義旨在糾正人的偏激，啟蒙精神主張打破思想束縛，多元主義反抗絕對理念。各種新思想層出不窮，帶來了學術的進步，啟發(fā)并推動了更大的社會變革。這些原創(chuàng)思想在歷史長河中經(jīng)過漫長的時間考驗，成為經(jīng)典，在任何一種文明中都是社會進步和發(fā)展的動力。
當我們研讀完一部學術經(jīng)典，分析和歸納其原創(chuàng)的思想觀點時，可以很清晰地理解和感悟它在同時代的環(huán)境里對于社會的變革和進步有著何種意義，以及它對當下有哪些啟迪。
相比技術的發(fā)展，思想并不浮顯在社會的表層，它呈現(xiàn)在書本的字里行間，滲透于人的心智，在人的靈魂中閃光。每當社會需要時，它能讓我們看到無形的巨大力量。
溫故而知新。今日世界紛亂依舊，但時代已不再朦朧。人類思想史上的各種主張，在實踐中都已呈現(xiàn)清晰的面貌。當我們重新梳理各種思想和理論時，自然不會再返回到全盤接受或者全盤否定的幼稚階段。二十一世紀人類正確的世界觀、人生觀、價值觀需要優(yōu)秀思想傳統(tǒng)的支撐，并通過批判繼承，不斷推陳出新，滋衍出磅礴之推力。
我們所選的這些學術經(jīng)典，成書于不同的時代，代表了不同的思想與理論主張。有些著作帶有時代烙印，有其局限性或片面性；有些觀點不一定正確，但從另一個方面顯示出人類思想的豐富性和復雜性。各門學科建立、各種主張?zhí)岢鲋�，都曾�?jīng)在歷代思想的實驗場上經(jīng)受碰撞和檢驗，被接受或者被批判。我們的學者需要研讀這些書，而青年學生們的思想成長更需要讀這些書。當然，批評與分析是最有效和最有益的閱讀方法。
有鑒于此，我們希望世界學術經(jīng)典（英文版）能夠真正做到開卷有益，使我們自己在潛移默化中都成長為有思想、有理想、有品位的人。
上海時代教育出版研究中心
2018 年10 月
導 讀
VOLUME I
CHAPTER I. THE SCIENTIFIC APPROACH
Statement of points of view. Logico-experimental and non-logico-experimental sciences. Differences between them. The experimental field is absolutely and in all respects distinct from the non-experimental field. In these volumes we are to confine ourselves strictly to the experimental field. Our research is essentially relative, essentially contingent, and all the propositions we enunciate are to be taken as valid only within the limits of time, space and experience known to us. Such a research is in process of continudus development; it proceeds by successive approximations and in no wise aims at attaining the certain, the necessary, the absolute. The language of the logico-experimental and non-logico-experimental sciences and ordinary language. Explanation of various terms that are used in these volumes. Definitions are mere labels that are used to help us keep track of things. Names defined in that way may be replaced at will with letters of the alphabet.
CHAPTER II. NON-LOGICAL CONDUCT
Definition and classification of logical and non-logical actions. The latter are sometimes admirably adapted to the realization of logical purposes. Non-logical action in animals. In human beings. Human language. In human beings non-logical impulses are sometimes expressed in language. Theology and rites of worship. Theories and the facts in which they originate. Different intensities in different peoples of the forces that hold certain non-logical inclinations together and of the forces that prompt innovation. The Romans and the Athenians, the English and the French. Mysterious powers that words seem to have over things. The extreme limits of theological and metaphysical theories. In the manifestations of non-logical impulses there is a constant element and an element that is exceedingly variable. Example: Weather-magic. Interpretations adapt themselves to the non-logical inclinations of people. They show a multiple evolution. A first encounter with the necessity of making a sharp distinction between the logico-experimental truth of a doctrine and its social utility or any other utility that it may have. The logical form human beings give to non-logical actions.
CHAPTER III. RATIONALIZATION OF NON-LOGICAL CONDUCT
If non-logical actions are of such great importance how have the many men of talent who have concerned themselves with human societies failed to perceive them? They have perceived them, now taking them into account implicitly, now considering them under other names without arriving at any general theory, now noting the particular case without grasping its general bearing. Examples from various authors. The imperfection, from the scientific standpoint, of ordinary language tends to promote logical interpretations of non-logical conduct. Examples. Human beings are somehow prone to shun considering non-logical actions and therefore to disguise them with logical vestments1 of one sort or another. Classification of the devices that are used for that purpose. Comment on the various categories. The attitude of practical men towards non-logical conduct.
CHAPTER IV. THEORIES TRANSCENDING EXPERIENCE
The ordinary terms religion, morality, law. Do they correspond to anything definite? Study of the term religion. The terms natural law and law of nations. Type-doctrines and deviations from them. The materials that go into theories and the nexuses1 by which they are brought together. Examples. The use sociology makes of facts. The unknown has to be explained by the known. The present helps to an understanding of the past and to some lesser extent the past to understand the present. Probability of the conclusions that science reaches. Classification of propositions that add something to the uniformity that experience reveals, or which ignore it. Study of abstract entities known independently of experience.
CHAPTER V. PSEUDO-SCIENTIFIC THEORIES
How get from a theory to the facts in which it may possibly originate? Theories in which abstract entities are explicitly referred to origins that lie beyond experience. Summary of the results that our induction so far has achieved. The chief one is that in non-logico-experimental theories, c, there is a quasi-constant element, a, and a very variable element, b. The element a is the principle that is functioning in the mind of the human being, b is the explanation he gives of it or of the conduct which it inspires. Some examples. In theories that add something to experience, premises oftentimes are left at least partially implicit, yet those premises play a very important rle in the reasoning that is used to constitute the theory. Efforts that have been made to derive doctrines, c, from arbitrary principles, a.
VOLUME II
CHAPTER VI. RESIDUES: COMBINATIONS AND GROUP PERSISTENCE
Had we been following a deductive procedure this chapter would have stood first in this work. Resemblances and differences, as regards the elements a and b, between logico-experimental and non-logico-experimental sciences. The element a corresponds to certain instincts but is far from covering them all. Furthermore, interests too have to be considered among the forces determining social forms. Objective and subjective aspects of theories. Examples of a technique for distinguishing a from b. We finally assign names (they are quite arbitrary) to the things a, b and c, for mere convenience in talking about them: we call the things a residues, the things b derivations, the things c derivatives. Residues as corresponding to instincts are devoid of any exactness. An analogy between the investigations we have been making in social phenomena and investigations in philology. That analogy arises in the fact that language is just one among the many social phenomena. Classification of residues. Study of Classes I and II.
CHAPTER VII. RESIDUES: ACTIVITY AND SOCIABILITY
Study of Classes III and IV.
Chapter VIII. RESIDUES: INDIVIDUAL INTEGRITY AND SEX
Study of Classes VI and VI.
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