1 Abd Al-Qadir al-Jilani
NEW FULL DB (2.4M)
5 Immanuel Kant
3 Benjamin Franklin
2 P G Wodehouse
2 Arthur Schopenhauer
1:Certainty [of faith] will remain incomplete as long as there is an atom of love of this world in the heart. When faith has become certitude, certitude has become knowingness, and knowingness has become Knowledge, you will become an expert in distinguishing between the good and the bad in the service of Allah (mighty and glorified is He). ~ Abd Al-Qadir al-Jilani, Purification of the Mind (Jila' Al-Khatir) Second Edition,
*** NEWFULLDB 2.4M ***
1:Advanced Google AdWords™ Second Edition Brad Geddes ~ Anonymous,
2:Be the first edition of yourself, not the second edition of another. ~,
3:If life had a second edition, how I would correct the proofs. ~ John Clare,
4:He was, for a young man, extraordinarily obese. Already a second edition of his chin had been published, ~ P G Wodehouse,
5:Peter James Stanlis. Robert Frost: The Poet as Philosopher. Second Edition. Intercollegiate Studies Institute, 2008, ~ Stephen Cope,
6:Second edition of Earthworks I have the more traditional compositional approach, namely I write a piece from the piano. ~ Bill Bruford,
7:[Preface to second edition:] ... I am satisfied that if a book is a good one, it is so whatever the sex of the author may be. ~ Anne Bronte,
8:COOPER, THOMAS. Some Information Respecting America. With Letters written from America to a friend in England (1793- 1794). Second Edition, London: 1795. ~ Anonymous,
9:There once was a man called Rousseau who wrote a book containing nothing but ideas. The second edition was bound in the skins of those who laughed at the first. ~ Benjamin Wiker,
10:A preface to the first edition of “Jane Eyre” being unnecessary, I gave none: this second edition demands a few words both of acknowledgment and miscellaneous remark. ~ Charlotte Bront,
11:FEARON, HENRY BRADSHAW. Sketches of America (1817-1818). Narrative of a Journey of 5,000 Miles through the Eastern and Western States of America. Second Edition, London: 1818. ~ Anonymous,
12:I should have no objection to a repetition of the same life from its beginning, only asking the advantages authors have in a second edition to correct some faults of the first. ~ Benjamin Franklin,
13:I should have no objection to go over the same life from its beginning to the end: requesting only the advantage authors have, of correcting in a second edition the faults of the first. ~ Benjamin Franklin,
14:Medieval Russia, 980–1584 by Janet Martin (2007, Cambridge University Press). I have also benefited from Russian Folk Belief by Linda Ivanits (second edition, Routledge, 2015). The Domostroi is ~ Katherine Arden,
15:Organizing from the Inside Out: The Foolproof System for Organizing Your Home, Your Office, and Your Life (Second Edition), by Julie Morgenstern—great advice from a top organizational consultant. ~ Cheryl Richardson,
16:Were the offer made true, I would engage to run again, from beginning to end, the same career of life. All I would ask should be the privilege of an author, to correct, in a second edition, certain errors of the first. ~ Benjamin Franklin,
17:The Jewish Study Bible: Second Edition ( ) - Your Highlight on Location 1139-1142 | Added on Wednesday, February 25, 2015 7:03:13 AM the book of genesis received its English name from the Greek translation of the Heb word toledot, which is used thirteen times in Genesis and is translated as “story” (2.4), “record” (5.1), or “line” (10.1). In Heb, it is known, like many books in the Tanakh, by its first word, bereshit, which means, “In the beginning. ~ Anonymous,
18:For books [Charles Darwin] had no respect, but merely considered them as tools to be worked with. ... he would cut a heavy book in half, to make it more convenient to hold. He used to boast that he had made Lyell publish the second edition of one of his books in two volumes, instead of in one, by telling him how ho had been obliged to cut it in half. ... his library was not ornamental, but was striking from being so evidently a working collection of books. ~ Francis Darwin,
19:Everything around and about me looked so like the Old Country,” he wrote. Landing on the docks, “Irish porters seized upon my luggage as they would have done at the Tower steps in London. Street newsboys pestered me with second editions of English-printed newspapers. An Old-fashioned English hackney coach carried me to my destination, through dull, English-looking streets, with English names; and the driver cheated me at the end of my fare, with genuine London exorbitance. ~ Anonymous,
20:The reader who is familiar with the First Edition will note, in the Second Edition, a very slight and subtle shift of focus, a change of emphasis, in the direction of Pragmatism. Some of the later Chapters, if read uncritically, could even lead to a sort of optimism regarding Man’s ultimate ability to take charge of Systems—those created by his own hand as well as those originated by Mother Nature. The reader is hereby warned that any such optimism is the reader’s own responsibility. ~ John Gall,
21:Marx’s ideas were spreading at last. By 1871 a second edition of Capital was needed. A Russian translation appeared in 1872 – Marx was very popular among Russian revolutionaries – and a French translation soon followed. Though Capital was not translated into English during Marx’s lifetime (like his other books, it was written in German) Marx’s growing reputation, even among the untheoretical English, was indicated by his inclusion in a series of pamphlets on ‘Leaders in Modern Thought’. ~ Anonymous,
22:Such a one, in George's opinion, was this gurgling excrescence underneath the silk hat. He comprised in his single person practically all the qualities which George disliked most. He was, for a young man, extraordinarily obese. Already a second edition of his chin had been published, and the perfectly-cut morning coat which encased his upper section bulged out in an opulent semi-circle. He wore a little moustache, which to George's prejudiced eye seemed more a complaint than a moustache. ~ P G Wodehouse,
23:NOT to my contemporaries, not to my compatriots but to mankind I commit my now completed work in the confidence that it will not be without value for them, even if this should be late recognised, as is commonly the lot of what is good. For it cannot have been for the passing generation, engrossed with the delusion of the moment, that my mind, almost against my will, has uninterruptedly stuck to its work through the course of a long life. preface to the second edition of "the world as will and representation ~ Arthur Schopenhauer,
24:NOT to my contemporaries, not to my compatriots but to
mankind I commit my now completed work in the confidence that it will not be without value for them, even
if this should be late recognised, as is commonly the lot
of what is good. For it cannot have been for the passing
generation, engrossed with the delusion of the moment,
that my mind, almost against my will, has uninterruptedly
stuck to its work through the course of a long life.
preface to the second edition of "the world as will and representation ~ Arthur Schopenhauer,
25:So for mackerel (“a well-known sea-fish, Scomber scombrus, much used for food”) the second edition in 1989 listed nineteen alternative spellings. The unearthing of sources never ends, though, so the third edition revised entry in 2002 listed no fewer than thirty: maccarel, mackaral, mackarel, mackarell, mackerell, mackeril, mackreel, mackrel, mackrell, mackril, macquerel, macquerell, macrel, macrell, macrelle, macril, macrill, makarell, makcaral, makerel, makerell, makerelle, makral, makrall, makreill, makrel, makrell, makyrelle, maquerel, and maycril ~ James Gleick,
26:The book is written by “Lord Timothy Dexter, First in the East, First in the West, and the Greatest Philosopher in the Western World.” If you ever write a memoir, please make up a fun little egotistical description of yourself for your title page. Be bold about it. The book details Timothy’s life in his own somewhat incoherent way. It was written entirely without punctuation. When it was pointed out that the greatest philosopher in the Western world would probably use at least some punctuation (since it was, thank God, no longer the sixteenth century), in the second edition (there were ultimately eight printings) Dexter added a page of punctuation at the end, so readers could insert the marks wherever they liked or, as he claimed, “I put in A Nuf here and they may pepper and salt it as they plese.” If I was really committed to following Dexter’s teaching, I’d have written this chapter without punctuation and just presented you with this page. ~ Jennifer Wright,
27:Testament Can Teach Us. San Francisco: HarperOne, 2011. Kugel, James L. How to Read the Bible: A Guide to Scripture, Then and Now. New York: Free Press, 2008. *———. Traditions of the Bible: A Guide to the Bible as It Was at the Start of the Common Era. Cambridge, MA: Harvard University Press, 1998. Levenson, Jon D. Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence. Princeton, NJ: Princeton University Press, 1994. ———. The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity. New Haven, CT: Yale University Press, 1995. ———. Sinai and Zion: An Entry into the Jewish Bible. San Francisco: HarperSanFrancisco, 1987. Levine, Amy-Jill, and Marc Zvi Brettler. The Jewish Annotated New Testament. Oxford: Oxford University Press, 2011. *Miller, J. M., and J. H. Hayes. A History of Ancient Israel and Judah. Second edition. Louisville, KY: Westminster John Knox, 2006. *Moore, Megan Bishop, and Brad E. Kell. Biblical History and Israel’s Past: The Changing Study of the Bible and ~ Peter Enns,
28:Wise Blood has reached the age of ten and is still alive. My critical powers are just sufficient to determine this, and I am gratified to be able to say it. The book was written with zest and, if possible, it should be read that way. It is a comic novel about a Christian malgré lui, and as such, very serious, for all comic novels that are any good must be about matters of life and death. Wise Blood was written by an author congenitally innocent of theory, but one with certain preoccupations. That belief in Christ is to some a matter of life and death has been a stumbling block for some readers who would prefer to think it a matter of no great consequence. For them, Hazel Motes's integrity lies in his trying with such vigor to get rid of the ragged figure who moves from tree to tree in the back of his mind. For the author, Hazel's integrity lies in his not being able to do so. Does one's integrity ever lie in what he is not able to do? I think that usually it does, for free will does not mean one will, but many wills conflicting in one man. Freedom cannot be conceived simply. It is a mystery and one which a novel, even a comic novel, can only be asked to deepen.
(Preface to second edition, 1962) ~ Flannery O Connor,
29:A similar experiment may be tried in metaphysics as regards the *intuition* of objects. If the intuition had to conform to the constitution of objects, I would not understand how we could know anything of them *a priori*; but if the object (as object of the senses) conformed to the constitution of our faculty of intuition, I could very well conceive such a possibility. As, however, I cannot rest in these intuitions if they are to become knowledge, but have to refer them as representations, to something as their object, and must determine this object through them, I can assume either that the *concepts* through which I arrive at this determination also conform to the object, and I would again be as perplexed about how I can know anything about it *a priori*; or else that the objects, or what is the same thing, the *experience* in which alone they are known (as objects that are given to us), conform to those concepts. In the latter case, I recognize an easier solution because experience itself is a kind of knowledge that requires understanding; and this understanding has its rules which I must presuppose as existing within me even before objects are given to me, and hence *a priori*. These rules are expressed in *a priori* concepts to which all objects of experience must necessarily conform, and with which they must agree. With regard to objects, insofar as they are thought merely through reason and thought indeed as necessary, and which can never, at least not in the way in which reason thinks them, be given in experience, the attempts at thinking them (for they must admit of being thought) will subsequently furnish an excellent touchstone of what we are adopting as our new method of thought, namely, that we know of things *a priori* only that which we ourselves put into them."
―from Critique of Pure Reason . Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 18-19 ~ Immanuel Kant,
30:Metaphysics, a completely isolated and speculative branch of rational knowledge which is raised above all teachings of experience and rests on concepts only (not, like mathematics, on their application to intuition), in which reason therefore is meant to be its own pupil, has hitherto not had the good fortune to enter upon the secure path of a science, although it is older than all other sciences, and would survive even if all the rest were swallowed up in the abyss of an all-destroying barbarism. Reason in metaphysics, even if it tries, as it professes, only to gain *a priori* insight into those laws which are confirmed by our most common experience, is constantly being brought to a standstill, and we are obliged again and again to retrace our steps, as they do not lead us where we want to go. As to unanimity among its participants, there is so little of it in metaphysics that it has rather become an arena that would seem especially suited for those who wish to exercise themselves in mock fights, where no combatant has as yet succeeded in gaining even an inch of ground that he could call his permanent possession. There cannot be any doubt, therefore, that the method of metaphysics has hitherto consisted in a mere random groping, and, what is worst of all, in groping among mere concepts.
What, then, is the reason that this secure scientific course has not yet been found? Is this, perhaps, impossible? Why, in that case, should nature have afflicted our reason with the restless aspiration to look for it, and have made it one of its most important concerns? What is more, how little should we be justified in trusting our reason, with regard to one of the most important objects of which we desire knowledge, it not only abandons us, but lures us on by delusions, and in the end betrays us! Or, if hitherto we have only failed to meet with the right path, what indications are there to make us hope that, should we renew our search, we shall be more successful than others before us?"
―from Critique of Pure Reason . Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, p. 17 ~ Immanuel Kant,
31:The purpose of this critique of pure speculative reason consists in the attempt to change the old procedure of metaphysics, and to bring about a complete revolution after the example set by geometers and investigators of nature. This critique is a treatise on the method, not a system of the science itself; but nevertheless it marks out the whole plan of this science, both with regard to its limits and with regard to its inner organization. For it is peculiar to pure speculative reason that it is able, indeed bound, to measure its own powers according to the different ways in which it chooses its objects for thought, and to enumerate exhaustively the different ways of choosing its problems, thus tracing a complete outline of a system of metaphysics. This is due to the fact that, with regard to the first point, nothing can be attributed to objects in *a priori* knowledge, except what the thinking subject takes from within itself; while, with regard to the second point, pure reason, as far as its principles of knowledge are concerned, forms a separate and independent unity, in which, as in an organized body, every member exists for the sake of all the others, and all the others exist for the sake of the one, so that no principle can be safely applied in *one* relation unless it has been carefully examined in *all* its relations to the whole use of pure reason. Hence, too, metaphysics has this singular advantage, an advantage which cannot be shared by any other rational science which has to deal with objects (for *logic* deals only with the form of thought in general), that if by means of this critique it has been set upon the secure course of a science, it can exhaustively grasp the entire field of knowledge pertaining to it, and can thus finish its work and leave it to posterity as a capital that can never be added to, because it has to deal only with principles and with the limitations of their use, as determined by these principles themselves. And this completeness becomes indeed an obligation if metaphysics is to be a fundamental science, of which we must be able to say, *nil actum reputants, si quid superesset agendum* [to think that nothing was done for as long as something remained to be done]."
―from Critique of Pure Reason . Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 21-22 ~ Immanuel Kant,
32:Our critique is not opposed to the *dogmatic procedure* of reason in its pure knowledge as science (for science must always be dogmatic, that is, derive its proof from secure *a priori* principles), but only to *dogmatism*, that is, to the presumption that it is possible to make any progress with pure (philosophical) knowledge from concepts according to principles, such as reason has long been in the habit of using, without first inquiring in what way, and by what right, it has come to posses them. Dogmatism is therefore the dogmatic procedure of pure reason, *without a preceding critique of its own powers*; and our opposition to this is not intended to defend that loquacious shallowness which arrogates to itself the name of popularity, much less that skepticism which makes short work of the whole of metaphysics. On the contrary, our critique is meant to form a necessary preparation in support of metaphysics as a thorough science, which must necessarily be carried out dogmatically and strictly systematically, so as to satisfy all the demands, no so much of the public at large, as of the Schools. This is an indispensable demand for it has undertaken to carry out its work entirely *a priori*, and thus to carry it out to the complete satisfaction of speculative reason. In the execution of this plan, as traced out by the critique, that is, in a future system of metaphysics, we shall have to follow the strict method of the celebrated Wolff, the greatest of all dogmatic philosophers. He was the first to give an example (and by his example initiated, in Germany, that spirit of thoroughness which is not yet extinct) of how the secure course of a science could be attained only through the lawful establishment of principles, the clear determination of concepts, the attempt at strictness of proof and avoidance of taking bold leaps in our inferences. He was therefore most eminently qualified to give metaphysics the dignity of a science, if it had only occurred to him to prepare his field in advance by criticism of the organ, that is, of pure reason itself―an omission due not so much to himself as to the dogmatic mentality of his age, about which the philosophers of his own, as well as of all previous times, have no right to reproach one another. Those who reject both the method of Wolff and the procedure of the critique of pure reason can have no other aim but to shake off the fetters of *science* altogether, and thus to change work into play, certainty into opinion and philosophy into philodoxy."
―from Critique of Pure Reason . Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 28-29 ~ Immanuel Kant,
33:This experiment succeeds as hoped and promises to metaphysics, in its first part, which deals with those *a priori* concepts to which the corresponding objects may be given in experience, the secure course of a science. For by thus changing our point of view, the possibility of *a priori* knowledge can well be explained, and, what is still more, the laws which *a priori* lie at the foundation of nature, as the sum total of the objects of experience, may be supplied with satisfactory proofs, neither of which was possible within the procedure hitherto adopted. But there arises from this deduction of our faculty of knowing *a priori*, as given in the first part of metaphysics, a somewhat startling result, apparently most detrimental to that purpose of metaphysics which has to be treated in its second part, namely the impossibly of using this faculty to transcend the limits of possible experience, which is precisely the most essential concern of the science of metaphysics. But here we have exactly the experiment which, by disproving the opposite, establishes the truth of the first estimate of our *a priori* rational knowledge, namely, that it is directed only at appearances and must leave the thing in itself as real for itself but unknown to us. For that which necessarily impels us to to go beyond the limits of experience and of all appearances is the *unconditioned*, which reason rightfully and necessarily demands, aside from everything conditioned, in all things in themselves, so that the series of conditions be completed. If, then, we find that, under the supposition that our empirical knowledge conforms to objects as things in themselves, the unconditioned *cannot be thought without contradiction*, while under the supposition that our representation of things as they are given to us does not conform to them as things in themselves, but, on the contrary, that these objects as appearance conform to our mode of representation, then *the contradiction vanishes*; and if we find, therefore, that the unconditioned cannot be encountered in things insofar as we are acquainted with them (insofar as they are given to us), but only in things insofar as we are not acquainted with them, that is, insofar as they are things in themselves; then it becomes apparent that what we at first assumed only for the sake of experiment is well founded. However, with speculative reason unable to make progress in the field of the supersensible, it is still open to us to investigate whether in reason's practical knowledge data may not be found which would enable us to determine that transcendent rational concept of the unconditioned, so as to allow us, in accordance with the wish of metaphysics, to get beyond the limits of all possible experience with our *a priori* knowledge, which is possible in practical matters only. Within such a procedure, speculative reason has always at least created a space for such an expansion, even if it has to leave it empty; none the less we are at liberty, indeed we are summoned, to fill it, if we are able to do so, with practical *data* of reason."
―from Critique of Pure Reason . Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 19-21 ~ Immanuel Kant,
1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
And Swamiji added a post script to the letter: "Socratic dialogues are Plato all over you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it here or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so great a book cannot remain obscure for long, nor can its author remain unrecognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin Office, Madras. A Second Edition of it, revised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appeared first in 1942.
Agenda_Vol_11, #The Mothers Agenda, #The Mother, #Integral Yoga
January 28, 1970
(Satprem first reads out to Mother his preface to the Second Edition of Sri Aurobindo or the Adventure
Aion_-_Part_1+, #Aion, #Carl Jung, #Psychology
Second Edition, s
For the Second Edition, textual corrections
have been made and the notes and bibliogra-
Second Edition, with corrections and
minor revisions, 1968
EDITORIAL NOTE TO THE Second Edition
Book_of_Imaginary_Beings_(text), #unset, #Sri Ramakrishna, #Hinduism
pieces, was published in Mexico in . It was called then
Manual de zoologa fantstica (Handbook of Fantastic Zoology). In , a Second Edition - El libro de los seres imaginarios - was published in Buenos Aires with thirty-four
additional articles. Now, for this English-language edition,
Maps_of_Meaning_text, #Maps of Meaning, #Jordan Peterson, #Psychology
Brown, R. (1965). Social psychology. New York: Free Press.
Brown, R. (1986). Social psychology: The Second Edition. New York: Macmillan.
Browning, C.R. (1993). Ordinary men: Reserve police battalion 101 and the final solution in Poland. New
MoM_References, #unset, #Sri Ramakrishna, #Hinduism
Brown, R. (1986). Social psychology: The Second Edition. New York: Macmillan.
The_Anapanasati_Sutta_A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation, #unset, #Sri Ramakrishna, #Hinduism
Copyright 1995 by the author
Second Edition 2006
This book may be passed on to others in any format.
The_Way_of_Perfection, #unset, #Sri Ramakrishna, #Hinduism
which deals with the Prayer of Quiet, a subject that was arousing some controversy at the time
when the edition was being prepared. In 1585, a Second Edition, edited by Fray Jernimo Gracian,
was published at Salamanca: the text of this follows that of the vora edition very closely, as
youtube, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
TO THE Second Edition