《西方学术精华概论/普通高等教育“十一五”国家级规划教材》反映了当代新的教学理念。为此，编委会也做出了大量努力。一方面，编写工作中强调协同性：在编写策划层面，出版社与编委会之间、编委会与编写者之间反复协商，制订计划，讨论样张；在使用者层面，充分考虑师生之间以及学生之间的互动和协作。另一方面，教材致力于构建良好的英语学习平台，为学生自主性学习、独立思考和创新思维创造条件，同时向作为教学各个环节的咨询者、组织者、监督者的教师提供指导。
《西方学术精华概论/普通高等教育“十一五”国家级规划教材》特色：
·一卷在手，综览西方古今学术精华
·英语陈述，意在多存大师原创风味
·文理兼顾，繁简适当重在启发通才
Chapter One: Zeno of Elea and His Paradoxes
Chapter Two: Heraclitus of Ephesus and the Logos
Chapter Three: Protagoras and Humanis
Chapter Four: Socrates: Knowledge Is Virtue
Chapter Five: Plato: The World of Being and the World of Becoming
Chapter Six: Aristotle and His Contributions to Western Scholarship
Chapter Seven: St. Augustine and Neo-Platonism
Chapter Eight: Saint Thomas Aquinas and Scholasticism
Chapter Nine: Ockham's Razor and the Law of Economy
Chapter Ten: Francis Bacon and the Empirical Method
Chapter Eleven: Thomas Hobbes and Political Philosophy
Chapter Twelve: Rene Descartes and Rationalism
Chapter Thirteen: John Locke: Empiricism and Politics
Chapter Fourteen: Immanuel Kant and Transcendental Idealism
Chapter Fifteen: Arthur Schopenhauer : The World as Will
Chapter Sixteen: Hegel and His Philosophical Contribution
Chapter Seventeen: Husserl and His Phenomenolog
Chapter Eighteen: Soren Aabye Kierkegaard and Existentialism
Chapter Nineteen: Heidegger and His Philosophy of Being
Chapter Twenty: Jean-Paul Sartre and Existentialism
Chapter Twenty-one: Ludwig Wittgenstein and His "Analytic Philosophy"
Chapter Twenty-Two: Sigmund Freud and His Psychoanalysis
Chapter Twenty-Three: Carl Jung and Lacan: The Freudian Development
Chapter Twenty-Four: Nietzsche: The Wi11 to Power and the Idea of Overmen
Chapter Twenty-Five: Newton-The Man Who Stands on the Shoulders of Gia
Chapter Twenty-Six: The Father of Modem Physics - Einstein And His=mc2
Perhaps there are some people who would rather deny the existence of such a powerful God than believe that everything else is uncertain. They argue that one came to be what one is either by fate， or by chance， or by a connected chain of events， or by some other way. But because being deceived and being mistaken appear to be a certain mperfection， the less powerful they take the author of one's origin to be， the more probable it will be that one is so imperfect that one is always deceived. This argument is too hard to retort， and Descartes admitted that "there is nothing among the things I once believed to be true which it is not permissible to doubt for valid and considered reasons." Thus if one wishes to find something certain， one must be careful to give no more assent to those beliefs than to those patently false. Not only this， one but also must take concrete steps to exclude them from one's mind.
The measure Descartes suggested is to suppose not a supremely good God， the source of truth， but rather an evil genius， supremely powerful and clever， who has directed his entire effort at deceiving one. One can regard the heavens， the air， the earth， colors， shapes， sounds， and all external things as nothing but the bedeviling hoaxes of one's dreams， with which he lays traps for one's credulity. One can regard oneself as not having hands， or eyes， or flesh， or blood， or any senses， but as nevertheless falsely believing that one possesses all these things. One should remain resolute and steadfast in this mediation， and even if it is not within one's power to know anything true， it certainly is within one's power to take care resolutely to withhold one's assent to what is false， lest this deceiver， however powerful， however clever he may be， have any effect on one. That is， one can suppose that everything one sees is false， that one has no senses whatever. Body， shape， extension， movement， and place are all fanciful mental illusions. Such seemingly self-evident notions as two plus two is four， and "happiness is good" are actually false and are planted in one's mind by the all-powerful evil genius.
Then what will be true seems to be the single fact that nothing is certain.
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