1、《古希腊的神话与宗教》，让-皮埃尔.韦尔南著，三联书店2001年9月版，定价9.5元
  两年前雄心勃勃希望从希腊开始了解西方，结果只是又读了一遍顾准而已，仅仅留下一些零碎的笔记，看到此书，勾起回忆，无限感慨！

2、《制度变迁的路径分析—一种博弈理论框架及其应用》，李军林著，经济科学出版社2002年6月版，定价13.6元
  Nash对博弈论重构以降，博弈论几乎使经济学的整体分析方法发生了一场革命，此书对非合作博弈尤其是演化博弈论进行了比较清楚的介绍并基于该理论对中国改革路径进行了解释，恰好我对此有些兴趣，英文的东西看起来又太吃力，所以我在上海书城看到这本书时毫不犹豫买下来了，在旅途中基本粗粗浏览了一遍，不做推荐。

3、《经济增长理论》、《高级宏观经济学》，龚六堂，武汉大学出版社，2000年11月版，定价分别为15元、20元
在西安汉唐书店购得，物美价廉的好东西，尤其是后者用十个模型讲授宏观经济学，简洁明白，国内难有此佳作！

4、《利息理论》，上海人民出版社1999年12月版，24元，Fisher著，陈彪如译
张五常经常引用Fisher的话——收入是一连串的事件，我在超星下载该书看了几十页后觉得实在是相见恨晚，发誓一定要买一本，在交大财经学院校区门口的财金书店买到，在我看来Fisher是有资格得诺奖的人，此书翻译得也不错，推荐！

5、《历史学与社会理论》，伯克著，上海人民出版社2001年1月版，定价18元
  此伯克并非那个著名的保守主义者，他是剑桥大学教授，对年鉴学派非常推崇，鼓吹“新史学”，即文化史，意在使用实例研究去扩大历史研究的时间和空间，增添社会领域的内容。这本书属于刘北成先生主持的“社会与历史”译从中的一本，我已经通读完毕，感觉酣畅淋漓，实在是一本好书，对于经济学读者它更有特殊意义，有空的话，我会写出读书笔记。
强烈推荐！

6、《激励理论-委托代理模型》，拉丰，马赫蒂摩著，中国人民大学出版社2002年6月版，定价36元
  此书于八折购于西安市财金书店，翻了一下目录、前言、序言之类的内容，觉得拉丰不得诺奖都难，激励理论也许是现阶段现代经济学最有前途的方向，他前边关于思想史的部分写得非常出色，人们如果读了绝对不会认为他只会耍技术而已。他和泰勒都是数学博士，功底非常扎实，又都选择了正确的方向，难怪现在在国际上排名如此靠前，另外，此书翻译得不错，在如此短的时间就看到中文版足以看到中国经济学的进步，不过这本书读起来是要费些时间。

7、《公共财政与公共选择》，buchnan  and  Musgrave，中国财政经济出版社，2000年10月版，定价22元
  “公共财政译丛” 的一本，不知道为什么怎么好的书两次才印了3500册？这本书其实是布坎南和马斯格雷夫在慕尼黑Ludwig-Maximilians大学为期一周讨论所提交的论文和评论的手稿，完全可以当一本通俗读物来看，轻松而饶有兴趣，有意思的是两位大师的思想渊源都来自欧洲，看来美国是后期制作的地方，而欧洲才是真正出思想的地方。此书正在读，不好多说。

8、《报业经济学》，金锫著，经济管理出版社2002年4月版，定价25元
出于对媒体的兴趣而不是对经济学的兴趣购得，西安小寨家具城附近的翰林书店半价购下，是我所看到的国内学者对部门经济学写得最规范的一本，这也难怪，作者在社科院供职，又是名声鹊起收入过亿之“中国经营报”的总编，这种背景不多见。

9、“当代学术思潮译从”之《计量史学方法导论》、《人际传播交换论》、《大众传播模式论》、《系统、结构和经验》，上海译文出版社1997年7月版，价格略
  都是小册子，但很管用，在复旦大学附近大学生书店半价购得。

10、《殷海光林毓生书信录》，上海远东出版社1994年12月版，定价11元
  复旦大学学生公寓北区入口附近铁轨旁边的一家无名书店购，半价，已经读之大半，令人感动，强烈推荐阅读！

选评：

历史社会学发端在英伦三岛，即那位THOMPSON汤普森，后来任新左评论的主编。我也读过那本，很好的学科通志。看来，北望兄适合到英伦三岛来感受一下真正知识左派的气息，呵呵。

Buchanan Vs. Musgrave，有许多地方其实像太极推手，没有交集，但能给第三者许多启发。

金锫原是人大经济所的，有才，早年写的几本产业经济学的小书就很透彻。

殷海光林毓生通信录，不仅感人，而且对我们这些后学来说，有治学心路的启发。其中多处提到李敖（以××代替），很有趣。可对照李敖回忆录互勘当时情状。

又及，按北望兄的读书路数，强烈推荐 Karl Polanyi的大转折，The Great Transformation. 因此书印得太早，旧书已十分难寻，只有2001年的新版，我在亚马逊买的，20欧。此书是那种早读早觉悟的，是90年代西方学界研究制度转轨最重要的理论依据，也是我那篇未完稿的基础，相信也会合萧敢兄的胃口。听说国内要出译本，但一直没查到。我这里有FRED BLOCK新写的INTRODUCTION，和第4章的电子版，因格式问题，上帖不便，如果感兴趣，请跟帖，我一总发过去。然后，详加讨论。岂不是一桩盛事？

多谢K兄，我的信箱是
liangjie2000@21cn.com
liangjieok@sina.com
Polanyi的书听无数人推荐过了，但没见到过，当然也是自己太懒。
还有诸如Shils等社会学大师的书，都没读过。
现在大家只关心Hayek

我争取努力一把，到美国去读，呵呵。

在日本时，下狠心买了日译本。快8年了，没有好好读一遍，惭愧！
台湾出了巨流版的中译本，因未见原书，不知译本质量如何。

Karl Polanyi, 1886-1964


Although Karl Polanyi's life was one of virtual nomadism - he never achieved a comfortable academic appointment - this maverick economic historian nonetheless exerted a powerful influence on his ivory tower contemporaries. Polanyi was born in Vienna and raised in Budapest, joining, in his student days, the circle of such luminary radicals such as Georg Lukacs and Karl Mannheim. During World War I, he was imprisoned on the Russian front, and upon release, returned to Vienna as a journalist. He immigrated to Britain in 1933, where he lived hand-to-mouth as a tutor. In 1940, during a lecture tour in the US, Polanyi decided to accept an offer by Bennington College. It was then that he wrote his magnum opus - The Great Transformation (1944).

Polanyi's central thesis is well known among sociologists and economic historians: namely, that capitalism is a historical anomaly because while previous economic arrangments were "embedded" in social relations, in capitalism, the situations was reversed - social relations were defined by economic relations. In Polanyi's view, in the sweep of human history, rules of reciprocity, redistribution and communal obligations were far more frequent than market relations. However, not only did capitalism not exhibit them, its ascendancy actually destroyed them irreversibly. The "great transformation" of the industrial revolution was to completely replace all modes of interaction with the other.

The details of this "ascendancy" was Polanyi's other main contribution. Far from a "natural" or "necessary" outcome, Polanyi argued that capitalism evolved from the demands placed by new mercantile and then bourgois classes upon the State to protect their fledgling enterprises and precarious social status. In this way, governments became the handmaiden of capitalism, helping to advance it with the necessary legislation and execution by virtual force of arms.

In some ways, Polanyi's thesis had a kinship to that of Marx, but one might also argue that it exhibited more fully the stamp of the German Historical School - particularly the latter-day versions of Weber and Simmel. Much, of course, was also owed to sociologists and economic anthropologists such as Durkheim, Malinowski and Thurnwald. Polanyi's work is still held as a classic in these fields.  In contrast, the New Economic History of North and Fogel argues the precise opposite of Polanyi's - namely, of the universal applicability of market theory to different eras in economic history.

In 1947, Columbia invited him into their sociology department on the strength of his 1943 book. However, because his radical wife, Ilon Duczynska, had a prominent role in the failed Hungarian Revolution of the early 1920s, she was denied an entry visa into the United States. As a consequence, Polanyi was forced to move to Canada and commute to New York from Toronto for the rest of his career. Although he benefited much from his interdisciplinary work at Columbia - it was during this time that he put together his second great book, Trade and Markets in the Early Empires (1957) - Polanyi only held a visiting position as an adjunct at Columbia for the rest of his career. His extraordinary cross-continental commute and his political and intellectual uniqueness led him to select himself out of Columbia's academic milieu. Unlike his better-established brother, the chemist and philosopher Michael Polanyi, Karl Polanyi was never able to set down roots. He remained in perpetual exile - from Hungary, from Austria, from America and finally, from academia as a whole.

Major Works of Karl Polanyi

The Great Transformation, 1944.
Trade and Markets in Early Empires, with K. Conrad, K. Arensburg and H.W. Pearson, 1957.
Dahomey and the Slave Trade, with A. Rotstein, 1966.
Primitive, Archaic and Modern Economics: Essays of Karl Polanyi, 1968.
The Livelihood of Man, with H.W. Pearson, 1977.
Resources on Karl Polanyi

Karl Polanyi Institute for Political Economy at Concordia University

我们接触的更多的往往是他的弟弟Michael Polanyi
我会加强社会学的阅读的，多谢K兄的指点

I. Michael Polanyi: Scientist Turned Philosopher
Michael Polanyi was born March 11, 1891 into an urbane Jewish family in Budapest; his mother was a literary intellectual and his father was a businessman and engineer who made and lost money on the railroads and died reasonably young. Michael seems to have had good relations with his several siblings, including his older bother Karl who later became a famous economist; he was broadly educated, and clearly loved the arts and humanities, although his basic mathematical and scientific education prepared him for a first university degree in medicine (which he seems to have decided upon as his family fortunes shifted with the death of his father). He completed his medical studies in 1913 and became a physician in the Austro-Hungarian army during World War I. But his own health was poor and he did not have to endure the worst of wartime medicine; in fact, during a hospitalisation and convalescence, he was able to write a dissertation in chemistry which launched his career as a physical chemist after the war. The politics in Hungary after the war made Polanyi an émigré to Germany which, given his scientific interests, seems to have suited him. Eventually, he landed a position at a prestigious German scientific institute in Berlin and became a brilliant researcher who rubbed shoulders with some of the century's best scientific minds. In this period, Polanyi married (in a Roman Catholic ceremony) and started a family but decided to leave Germany in 1933 for a position in physical chemistry at Manchester University in Great Britain.

Although he continued to run a research laboratory and to turn out important scientific papers for another dozen years (over 200 in his scientific career), Polanyi's interests from the thirties expanded beyond strictly scientific work. A recent comment by Nobel Laureate Melvin Calvin who did postdoctoral work with Polanyi in 1935-1937 testifies to this shift which Calvin found problematic: "Toward the end of my stay there, in 1937, it got so it became difficult often for me to talk with him because he was thinking in terms of economics and philosophy, and I couldn't understand his language" (Melvin Calvin, "Memories of Michael Polanyi in Manchester", Tradition and Discovery: The Polanyi Society Periodical 18:2 [1991-92]: 40). Polanyi became keenly interested in the relation between the scientific community and political culture; he followed and commented upon the persecution of scientists in Stalinist Russia; in England, he was a leader in a movement that questioned the wisdom of governmental efforts to organize science to promote the war effort. More generally stated, Polanyi's interests grew to include questions about organization and order in science and society. Polanyi wrote and published quite a variety of material on economics, science and political philosophy in the late thirties, the forties and early fifties; most notable was Science, Faith and Society (1946), based on his Riddell Lectures, and the Logic of Liberty (1951), a collection of essays which he says "represent my consistently renewed efforts to clarify the position of liberty in response to a number of questions raised by our troubled period of history"[vi]. While this book serves well as an introduction to Polanyi's political philosophy, Science, Faith and Society clearly introduces major themes developed in Polanyi's later philosophy of science and epistemology. [It lays the ground work for Polanyi's magnum opus Personal Knowledge (1958) in which Polanyi's political philosophy and critique of culture and his philosophy of science and philosophy of life are united] Science, Faith and Society is a short work which emphasizes the social and personal dimensions of scientific work; the 1963 University of Chicago reprint of this book includes a new essay "Background and Prospect (7-19) which is Polanyi's own review of this original 1946 work in light of his later thought. Polanyi eventually (1948) exchanged his chair in chemistry for one in social science at Manchester; in 1959, he became Senior Research Fellow at Merton College, Oxford.

From about 1950, Polanyi made frequent trips to the United States for lectures and academic residencies and, for the last twenty-five years of his life, he was perhaps more recognized in North America as an important thinker than in England. In the early fifties, Polanyi was invited to give the Gifford Lectures (1951-1952); from 1952 until 1958, he worked to transform his lectures into Personal Knowledge: Towards a Post-Critical Philosophy, the formidable book which represents Polanyi's mature philosophy. As a contribution to the philosophy of science, this book criticizes the ideal of objectivity and is part of the mid century shift in philosophy of science toward interest in scientific practice (like Thomas Kuhn's more famous1962 The Structure of Scientific Revolutions which makes some use of Polanyi's thought). But Personal Knowledge is more than an effort in philosophy of science narrowly construed. The critical component of the work is an attack upon the ideal of objectivity as it was presented in science and philosophy at mid century. The constructive (as opposed to critical) philosophy in this book, however, represents Polanyi's developing interest in epistemology; he carefully works out his own epistemological model and sets forth a broad framework within which to think about knowledge as personal. Especially if one considers the fourth part of Personal Knowledge, it is clear that this book is also Polanyi's effort to articulate a philosophical cosmology (or a broad metaphysical scheme) and a lebensphilosophie.

The year after the publication of Personal Knowledge, Polanyi published a short book The Study of Man, which extends his perspective to questions about meaning in history. In 1966, Polanyi's Terry Lectures (from 1962 at Yale) were published as The Tacit Dimension, a book that refined the epistemology articulated in Personal Knowledge. Polanyi has worked out more carefully the structure of tacit knowing here; he recognized that this somewhat shifted the earlier way in which he described commitment as a component of his philosophical outlook (see his comments in "Introduction," x). Finally, in 1975, as his health was declining, Polanyi's last major book, Meaning, was published with the help of an American philosopher collaborator Harry Prosch. Based upon several different American lectures and some earlier articles, this book is an attempt to analyze the problems of meaning in the twentieth century (a topic treated earlier also) and extend his constructive philosophy to discuss (more systematically than in earlier writing) art and religion. On February 22, 1976, a year after the publication of Meaning, Polanyi died in Oxford.

II. Philosophy, Religion and Polanyi's Thought
Perhaps because of the climate in academic philosophy in England and the U. S. during his life, Polanyi's philosophical thought received few early accolades from professional philosophers. One American philosopher, Marjorie Grene, was an early and important supporter of Polanyi. There is a sizable correspondence between Grene and Polanyi in the "Papers of Michael Polanyi" at the University of Chicago Library. Grene met Polanyi in the forties and worked with him in producing Personal Knowledge. She both influenced the development of Polanyi's philosophical ideas and was influenced by Polanyi's approach. Knowing and Being, Grene's1969 collection of Polanyi essays, brings together a number of short Polanyi pieces written after the publication of Personal Knowledge (1958). Despite the limited early reception in philosophy, a variety of theologians and others interested in religion, political scientists, sociologists and psychologists have, since the fifties, hailed Polanyi's thought as seminal. Two early collections of essays, The Logic of Personal Knowledge and Intellect and Hope: Essays in the Thought of Michael Polanyi (cited below) testify to this. Many have recognized Polanyi as a creative thinker whose ideas are helpful in the transition to an intellectual outlook released from the grip of Enlightenment assumptions. Although Polanyi does philosophy in an unorthodox fashion (by the standards of academic philosophy), his work has, in the nineties, come to be seen by many professional philosophers also as part of the shift to a post modern context for philosophical thought.

Polanyi seems, from the period that his interests begin to shift from science to social and philosophical questions, to have been interested in religion and modernity, its role in society and in the individual's life. There is little doubt that J. H. Oldham, the British ecumenical leader and religious intellectual, had an important role in shaping Polanyi's interest in religion and society; Oldham was, in turn, decisively influenced by the philosophical ideas which Polanyi was developing. There is a large but incomplete collection of the correspondence between Oldham and Polanyi in the "Papers of Michael Polanyi" at the University of Chicago Library. In 1944, Polanyi met J. H. Oldham, when Oldham, editor of the Christian News Letter, sought to reprint part of a Polanyi essay of interest. Polanyi became a close friend of Oldham's and they corresponded and visited each other until Oldham's death in 1969. Oldham was a man with many talents and many areas of endeavour; by the early forties, one of Oldham's important activities was convening discussion groups composed of British intellectuals interested in Christianity and contemporary culture and politics. The Moot, Oldham's most famous group, was formed in 1939 or 1940 and met two or three times a year; Oldham corresponded with all members and invited guests (the participants changed over the years) and organized meetings with papers and responses on topics that were of interest and that fit into his own work as a publicist and ecumenical leader. Polanyi participated in Oldham's intellectual discussion groups, the Moot and its successors, for about sixteen years; these sessions included a number of important religious and literary intellectuals such as T. S. Eliot, John Middleton Murray, and Hendrick Kraemer. The meeting topics varied widely over the years, but included the following: the relation of Christians to the commonwealth; science, modernity and the function of intellectual traditions; the survival of democracy; the meaning of God in contemporary human existence; the meaning and teaching of history. Polanyi often wrote papers or was a respondent to papers prepared for Oldham's meetings; he seems, from his first meeting, to have been an active and enthusiastic participant. Records indicate that in some meetings, Polanyi's essays or ideas on a topic were the central focus for the meeting. In a 1962 interview, Polanyi told Richard Gelwick, writer of the first dissertation on Polanyi's non scientific thought, that, other than his experience as a scientist, his participation in the Moot was the most significant influence upon his thought (Gelwick, 1965[cited below], p. 11, note 8). The Polanyi-Oldham correspondence and Moot materials in the Papers of Michael Polanyi at the University of Chicago illumine and reinforce this comment. Oldham's groups and Oldham's interests stimulated and significantly influenced Polanyi's continuing interest in religion and culture. [For example, Polanyi's curiosity about and sympathy for Tillich's thought, leading ultimately to his meeting with Tillich on February 21, 1963 (discussed in essays by Richard Gelwick and Charles McCoy in the Polanyi-Tillich special issue of Tradition and Discovery: The Polanyi Society Periodical, 22:1 [1995-96]), was promoted in part by Oldham who comments on Tillich in letters to Polanyi.]

Polanyi commented on religion in several of his writings. There are, for example, two extended discussions in his magnum opus Personal Knowledge. One discussion comes in a section titled "Dwelling In and Breaking Out" which is the final section of Chapter Six, "Intellectual Passions" (PK, 195-202). The other section, "Religious Doubt" (PK, 279-286), comes in Chapter Nine which is titled "The Critique of Doubt." What Polanyi seems to be preoccupied with in these discussions is setting forth ways to think about religious meaning as an articulate system or framework related to other articulate systems. By far, the most extensive discussion of religion in Polanyi's writing comes in his final book Meaning, written, as his health declined, with the help of the American philosopher Harry Prosch. In this book, Polanyi tries to extend his epistemological model to describe the nature of human knowledge found in art, myth and religion. It is the kinship between metaphor, symbol, and ritual that interests Polanyi and he uses his theory of tacit knowing to describe this relationship and show the differences between ordinary perceptual and conceptual knowledge and that found in the class of special artefacts available in art and religion; he argues for the importance of human meaning in art, myth and religion in the contemporary world.

While theologians and religious thinkers were among the first to appreciate Polanyi's philosophical ideas, it is also the case that Polanyi's late writing in which he tried more directly to discuss religion and religious knowledge has generated much scholarly debate. Although it is not possible to provide details here, it is fair to say that the discussion has focused in two related areas: Some scholars have asked if the perspective outlined in Meaning indeed fits with the mature philosophical outlook of Personal Knowledge and The Tacit Dimension. The second issue is concerned with discerning what Polanyi intended to affirm regarding the metaphysical status of religious and artistic realities. These issues were debated in meetings of the Polanyi Society in the early eighties; the discussion of both issues was the topic of articles in a special issue of Zygon: The Journal of Religion and Science (17:1[1982]; see especially the articles by Gelwick and Prosch) devoted to Polanyi. Intermittently, the discussion has continued in articles and reviews found in the issues of Tradition and Discovery: The Polanyi Society Periodical published since the Zygon issue (see the reference below to the Polanyi Society home page where there is a listing of authors and article titles).



III. A Selected Bibliography With Annotations
A. Selected Works By Michael Polanyi
Knowing and Being. Edited with an introduction by Marjorie Grene. Chicago: University of Chicago Press, 1969. ISBN:0-226-67284-0 (cloth);0-226-67285-9 (paper).

The Logic of Liberty. London: Routledge and Kegan Paul, 1951;Chicago: University of Chicago Press, 1980. ISBN:0-226-67296-4 (paper).

Meaning. With Harry Prosch. Chicago: University of Chicago Press,1975. ISBN: 0-226-67294-8 (cloth); 1977, ISBN: 0-226-67295-6 (paper).

Personal Knowledge Towards a Post Critical Philosophy. N.Y.:Harper & Row (Harper Torchbooks ed), 1964; Chicago: University of Chicago Press, 1974, ISBN: 0-226-67288-3 (paper).

Science, Economics and Philosophy: Selected Papers of Michael Polanyi. Edited with an introduction by R.T. Allen. New Brunswick (USA) and London: Transaction Publishers, 1997, ISBN: 1-56000-278-6 (cloth). This newest source has essays from 1917 to 1972, spanning all periods of Polanyi's thought. It also contains an annotated bibliography of Polanyi's publications on society, economics, and philosophy and summaries of unpublished Polanyi papers.

Science, Faith and Society. Chicago: University of Chicago Press, 1964, ISBN: 0-226-67289-1 (cloth), 0-226-67290-5 (paper).

The Study of Man. Chicago: University of Chicago Press, 1964,ISBN: 0-226-67291-3 (cloth); 1963, 0-226-67292-1 (paper).

The Tacit Dimension. Garden City, N.Y.: Doubleday & Co., 1966, ISBN: 0-385-06988-X; Magnolia, MA: Peter Smith Publishers, 1983,ISBN: 0-844-65999-1.

B. Selected Works on Polanyi or Polanyi's Thought
1. Printed Materials

Gelwick, Richard. "Michael Polanyi: Credere Aude - His Theory of Knowledge and its Implications for Christian Theology." Diss. Pacific School of Religion, Berkeley, 1965; University Microfilms, 1972; Collected Articles and Papers of Michael Polanyi. University Microfilms, 1980. This is the first of many dissertations on Polanyi's non scientific thought; as its title suggests, it is a dissertation by a theologian, who like many who came later, explores theological applications of Polanyi's thought. The collection of Polanyi's non scientific articles is not complete although this remains a good scholarly source.

Gelwick, Richard. The Way of Discovery: An Introduction to the Thought of Michael Polanyi. N.Y.: Oxford University Press, 1977, ISBN: 0195021932.This is a complex, sophisticated introduction by a first rate Polanyi scholar; the book has been translated into several languages. Gelwick's book emphasizes Polanyi's view of scientific discovery as the key to Polanyi's thought.

Langford, Thomas A. and William H. Poteat. Intellect and Hope: Essays in the Thought of Michael Polanyi. Durham: Duke University Press, 1968.This collection has essays by a number of persons in a variety of fields who early recognized the importance of Polanyi's philosophical ideas.

The Logic of Personal Knowledge: Essays presented to Michael Polanyi on his Seventieth Birthday, 11th March, 1961. London: Routledge &Keegan Paul, 1961; Glencoe, IL: Free Press, 1961. This is another collection, which shows the scope of Polanyi's influence.

Prosch, Harry. Michael Polanyi: A Critical Exposition. Albany: SUNY Press, 1986, ISBN: 0887062776, 0887062768 (paper). Prosch collaborated with Polanyi on his last book, Meaning, based upon some American lectures and late articles. This is a complex, sophisticated reading of Polanyi's philosophical vision. For Prosch, the key to Polanyi's philosophical vision is his critique of the modern mind and his cultural criticism rather than Polanyi's interest in discovery in science. It includes a bibliography of Polanyi's publications.

Scott, Drusilla. Everyman Revived: The Common Sense of Michael Polanyi. Lewes, Sussex: The Book Guild Limited, 1985; Grand Rapids, MI: Eerdmans, 1995, ISBN: 0-8028-4079-5 (paper).  Scott's book is regarded by many as the most accessible introduction to Polanyi's thought.

Wigner, E.P. and R.A. Hodgkin. "Michael Polanyi" in Biographical Memoirs of Fellows of the Royal Society, Vol. 23. London: The Royal Society, Nov. 1977: 413-438. This excellent official memoir by two of Polanyi's friends treats Polanyi's life and career in science and philosophy and includes a bibliography of Polanyi's publications.

2. Selected Electronic Materials

The Polanyi Society has several resources on Polanyi accessible from the Polanyi Society home page: http://www.mwsc.edu/~polanyi/. It contains information about the following:

The Polanyi Society and its meetings.
Tradition and Discovery: The Polanyi Society Periodical and other journals interested in Polanyi's thought. Included is a list of authors and articles in Tradition and Discovery and other journals.
"The Guide the Papers of Michael Polanyi": This fifty page listing of material in the archival collection of papers at the University of Chicago, includes an introductory section titled " The Papers and Career of Michael Polanyi" which is a good biographical resource.
Photographs of Michael Polanyi.
by Phil Mullins, Editor of the Polanyi journal Tradition and Discovery

Deruk杜拉克的回忆录里有对POLANYI家族和他们这个家族的杰出学术成就的具体描述。

下载Karl Polanyi的大转折，The Great Transformation

FRED BLOCK新写的INTRODUCTIONhttp://www.beiwang.com/add/Polanyi_Chap4.pdf
第4章的电子版http://www.beiwang.com/add/Polanyi_intro.pdf

感谢kielboat提供！

请问北望兄知不知道哪里有《历史学与社会理论》的电子版本下载，找遍学校附近的书店都卖光了，多谢

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[此贴子已经被作者于2003-9-10 22:59:15编辑过]