《鬼(gui)谷子全集》是2008年(nian)線裝書(shu)(shu)局出(chu)版的圖書(shu)(shu),作者(zhe)是(戰(zhan)國(guo))鬼(gui)谷子。
鬼(gui)(gui)谷子(zi)著的《鬼(gui)(gui)谷子(zi)》一書(shu)并(bing)非等閑之(zhi)(zhi)書(shu),它一直為中國古代(dai)軍(jun)事家(jia)(jia)、政(zheng)治(zhi)家(jia)(jia)和外(wai)交(jiao)(jiao)家(jia)(jia)所(suo)研究,現又成為當代(dai)商家(jia)(jia)的必備之(zhi)(zhi)書(shu)。它所(suo)揭示的智謀(mou)權術的各(ge)類表(biao)現形式,被廣泛(fan)運用于內(nei)政(zheng),外(wai)交(jiao)(jiao)、戰爭(zheng)、經貿(mao)及(ji)公關(guan)等領域,其思想深(shen)深(shen)影(ying)響今人,享譽海內(nei)外(wai)。《鬼(gui)(gui)谷子(zi)全(quan)集(ji)》共(gong)4冊,載有《鬼(gui)(gui)谷子(zi)》原文(wen)、注釋、譯文(wen),并(bing)講(jiang)了(le)相(xiang)關(guan)歷史故事。
《鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)全集(套(tao)裝共(gong)4冊)》內(nei)容簡介:“鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)”是(shi)先秦諸子(zi)(zi)之(zhi)(zhi)(zhi)一,《鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)》一書(shu)(shu)是(shi)其(qi)(qi)(qi)后學(xue)(xue)者(zhe)根據其(qi)(qi)(qi)言(yan)論(lun)整理而成(cheng)的(de)(de)(de)(de)(de)(de),內(nei)容十分豐富(fu),涉及政(zheng)治、軍事(shi)、外(wai)交(jiao)等(deng)領域(yu),主要講的(de)(de)(de)(de)(de)(de)是(shi)攻守謀略的(de)(de)(de)(de)(de)(de)理論(lun)。縱橫家(jia)(jia)所崇尚(shang)的(de)(de)(de)(de)(de)(de)是(shi)權謀策略及言(yan)談(tan)辯論(lun)之(zhi)(zhi)(zhi)技巧,其(qi)(qi)(qi)指導思(si)想與(yu)儒(ru)家(jia)(jia)所推(tui)崇之(zhi)(zhi)(zhi)仁(ren)義道德大(da)相徑庭。《鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)》一書(shu)(shu),它(ta)在中(zhong)(zhong)(zhong)(zhong)國(guo)傳(chuan)統(tong)(tong)文(wen)化(hua)中(zhong)(zhong)(zhong)(zhong)獨具(ju)(ju)特色,是(shi)亂世(shi)之(zhi)(zhi)(zhi)慧(hui)說,亂世(shi)之(zhi)(zhi)(zhi)哲學(xue)(xue)。它(ta)的(de)(de)(de)(de)(de)(de)哲學(xue)(xue)是(shi)實用(yong)(yong)主義的(de)(de)(de)(de)(de)(de),講求名利(li)與(yu)進取,是(shi)一種講求行動的(de)(de)(de)(de)(de)(de)實踐哲學(xue)(xue),其(qi)(qi)(qi)方(fang)法論(lun)是(shi)順(shun)應時勢(shi),知權善(shan)變。因(yin)為(wei)千百年來中(zhong)(zhong)(zhong)(zhong)國(guo)一直以(yi)儒(ru)家(jia)(jia)思(si)想為(wei)正統(tong)(tong),所以(yi)鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)的(de)(de)(de)(de)(de)(de)學(xue)(xue)說沒有(you)得(de)到(dao)后人(ren)應有(you)的(de)(de)(de)(de)(de)(de)重(zhong)視,因(yin)此,歷代學(xue)(xue)者(zhe)對《鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)》一書(shu)(shu)推(tui)崇者(zhe)甚少,譏詆者(zhe)極多。其(qi)(qi)(qi)實,《鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)》一書(shu)(shu)并非等(deng)閑之(zhi)(zhi)(zhi)書(shu)(shu),它(ta)一直為(wei)中(zhong)(zhong)(zhong)(zhong)國(guo)古代軍事(shi)家(jia)(jia)、政(zheng)治家(jia)(jia)和外(wai)交(jiao)家(jia)(jia)所研究(jiu),現又成(cheng)為(wei)當代商(shang)家(jia)(jia)的(de)(de)(de)(de)(de)(de)必備之(zhi)(zhi)(zhi)書(shu)(shu)。它(ta)所揭示的(de)(de)(de)(de)(de)(de)智(zhi)謀權術的(de)(de)(de)(de)(de)(de)各類表現形式,被(bei)廣泛運用(yong)(yong)于(yu)內(nei)政(zheng),外(wai)交(jiao)、戰(zhan)爭、經(jing)貿及公(gong)關等(deng)領域(yu),其(qi)(qi)(qi)思(si)想深深影響今人(ren),享譽海內(nei)外(wai)。《鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)》這(zhe)部兩千多年前的(de)(de)(de)(de)(de)(de)謀略學(xue)(xue)巨著,是(shi)中(zhong)(zhong)(zhong)(zhong)國(guo)傳(chuan)統(tong)(tong)文(wen)化(hua)中(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)奇葩,我們后人(ren)在深入剖析《鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)》的(de)(de)(de)(de)(de)(de)智(zhi)慧(hui)謀略的(de)(de)(de)(de)(de)(de)同(tong)時,本(ben)著批判地繼承的(de)(de)(de)(de)(de)(de)原則,去其(qi)(qi)(qi)阿諛奉承等(deng)封建糟粕(po),汲取其(qi)(qi)(qi)善(shan)于(yu)處理人(ren)際關系的(de)(de)(de)(de)(de)(de)精華;去其(qi)(qi)(qi)弄權斗術等(deng)封建糟粕(po),汲取其(qi)(qi)(qi)謀略方(fang)法的(de)(de)(de)(de)(de)(de)精華。這(zhe)樣,我們就(jiu)不會囿于(yu)古書(shu)(shu),而能將優秀的(de)(de)(de)(de)(de)(de)祖(zu)國(guo)文(wen)化(hua)遺產為(wei)己所用(yong)(yong),發揚光大(da)。如果說《孫子(zi)(zi)兵法》側重(zhong)于(yu)總(zong)體戰(zhan)略,《鬼(gui)(gui)(gui)谷(gu)(gu)(gu)子(zi)(zi)》則專注于(yu)具(ju)(ju)體技巧,兩者(zhe)相輔相成(cheng),不相上下。