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《希腊神话中的主神》是英文版《希腊神话》经典系列丛书的第一本，主要介绍希腊神话中最重要的部分，即主神宙斯和奥林匹斯山上的希腊十二主神，另加冥王哈得斯（Hades）及其妻冥后珀耳塞福涅（Persephone），共十五位神 。他们主宰世界，呼风唤雨，争风吃醋，颐指气使，尔虞我诈。几乎所有的希腊故事都有他们的影子，他们干预人类的事务，无处不在，他们既是人类的朋友，又把人类攥在手中，任意把玩。了解这十五位主神，可以说是学习博大精深的希腊神话的入门，这个基础打好了，我们才会以更浓厚的兴趣和更饱满的热情去进一步地学习和研究西方文化的源头。 《希腊神话中的主神》全面细致地对这十五位希腊神话中的主神逐一进行介绍。每一位神的编排结构均包含三个部分，第一部分是小总结，提纲挈领式地列出该神的主要事迹。第二部分详细地、全面地介绍该神的出身、事迹和被供奉的情况。第三部分介绍有关该神的主要故事，所有选文均摘自古代希腊神话巨擘的作品（英译本），如古希腊著名诗人荷马所著的英雄史诗《伊利亚特》和《奥德赛》。这些作品享有极高的文学和美学价值，都是传颂千古的不朽之作。 当然，要完全读懂这些作品，需要一定的英语造诣和修养，需要较高的英语阅读欣赏能力，培养和提高这种能力也是《希腊神话中的主神》的目的之一。为了方便阅读，提高理解能力，我们对选文进行了详细的、全面的注释，并以逐行对照的形式排列，有注释的地方用斜体印刷，一目了然。注释力求详尽和简明。凡重要的神名、人名和地名，晦涩的生词、词组以及难句，都配有简明扼要的注释，每一个注释给的都是文章中的意思，没有多余的引申或派生，力求言简意赅，不占篇幅，不影响阅读的连贯性。在阅读希腊神话时常常会出现一种令人烦恼的情况，因为原文中的人名和地名比较复杂，再加上各种代称和别名，时常令人眼花缭乱，容易张冠李戴，也难以记识，影响了我们对原文的欣赏和理解，甚至会降低我们的阅读兴趣。为了克服这个毛病，《希腊神话中的主神》对名称采用重复注释的方法，即第一次出现时提供详细的注释，以后相隔一定篇幅再进行简注，以期方便阅读，加深印象，增强记忆，从而提高读者对作品艺术和美学价值的欣赏。 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斯密在《国富论》中要回答的最后问题是，感情与\"公平的旁观者\"之间的内在斗争，在社会的长期演进中究竟是怎样在历史本身的大舞台上发生作用的。这个问题的答案见第五编，他列举了社会发展的四个主要组织阶段，除非由资源的匮乏、战争或政府的坏政策予以阻止，否则这些阶段是会连续进行的。这四个阶段是：猎人的最初\"野蛮\"阶段，原始农业的第二阶段，封建或庄园\"耕作\"的第三阶段，商业上相互依存的第四阶段。每一阶段伴有与它的需要相适应的制度。例如，在猎人阶段中\"没有任何财产……因此，也就没有任何确立的行政长官或正规的司法行政\"。随着牛羊群的出现，产生了比较复杂的社会组织形式，不仅包括\"可怕的\"军队，而且有不可缺少的法律和秩序堡垒。斯密思想的核心是：这种制度是保护特权的工具，不能用自然法为之辩护。他说，\"文官政府是为了财产的安全而设立的，实际上是为保护富人反对穷人而设立的，即为了保护有些财产的人反对根本没有财产的人而设立的。\"最后，斯密将演进描述为从封建主义走向一个需要有新制度的社会阶段，这种新制度是由市场确定的而不是由同业公会确定的，是自由的而不是受政府限制的。这在后来称为放任自由的资本主义，斯密称之为完全自由的制度。这种物质生产基础的连续改变，将带来的上层建筑的必然改变，这和马克思主义的历史观有明显的相似之处。可是也有一个重大的差别：马克思主义体系中的最后动力是阶级斗争，而在斯密的哲学史中，主要的推动机制是\"人性\"，由自我改善的欲望所驱使，由理智所指导。 《国富论》远远不是一部通常所认为的学术论文。虽然斯密也劝说放任自由，但他的论证却更多地是反对政府干预和反对垄断；虽然他赞扬贪欲的结果，却又几乎总是鄙视商人的行为和策略。他也不认为商业制度本身是完全值得赞美的。 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