Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

Over the years people have wondered about the importance of a name. This book illustrates in many examples that your name is the primary controlling factor of your destiny. We show how you can control your destiny to a desired goal by your name. With that as a premise, we show how names in the Bible and throughout American history have shaped our current course. Through our names, starting with the first President of the USA to the current President, there was a plan for America. This plan included every dominating facet'of American living. One will find the conclusion of this plan shaped by our name, amazing.

Pankhuria in Hindi means feathers of a bird or a butterfly. I chose the name for the varied topics of my poems similar to picking specific feathers and flower petals and putting them together to give the name Pankhuria for my book. My original poems were published in my native language Hindi. I have now translated them into English to have a wider appeal to a larger number of readers. I have tried to express my feelings in simple poems. My sentiments are expressed in different topics encompassing love, betrayal, hurt, terrorism, Aids, domestic abuse, Tsunami, birth, death, euthanasia, beauty, nature, seasons and many more. When I was writing these poems I had in mind to flavor them with a background of culture from India. And then I realize the truth that the core emotions are the same in all the cultures even though the ways are different. Poetry becomes a powerful art form to reveal them. I have tried to do just that.

In the wake of much previous work on Gilles Deleuze's relations to other thinkers (including Bergson, Spinoza and Leibniz), his relation to Kant is now of great and active interest and a thriving area of research. In the context of the wider debate between 'naturalism' and 'transcendental philosophy', the implicit dispute between Deleuze's 'transcendental empiricism' and Kant's 'transcendental idealism' is of prime philosophical concern. Bringing together the work of international experts from both Deleuze scholarship and Kant scholarship, Thinking Between Deleuze and Kant addresses explicitly the varied and various connections between these two great European philosophers, providing key material for understanding the central philosophical problems in the wider 'naturalism/ transcendental philosophy' debate. The book reflects an area of great current interest in Deleuze Studies and initiates an ongoing interest in Deleuze within Kant scholarship. The contributors are Mick Bowles, Levi R. Bryant, Patricia Farrell, Christian Kerslake, Matt Lee, Michael J. Olson, Henry Somers-Hall and Edward Willatt. >

There slumber in every human being faculties by means of which he can acquire for himself a knowledge of higher worlds. Mystics, Gnostics, Theosophists - all speak of a world of soul and spirit which for them is just as real as the world we see with our physical eyes and touch with our physical hands. At every moment the listener may say to himself: that, of which they speak, I too can learn, if I develop within myself certain powers which today still slumber within me. -- Rudolf Steiner

This all-naturalistic book is offered in response to a growing worldwide need for a new comprehensive alternative to Supernaturalistic Theism. Modern learning and recent religion inspired human world savagery have turned off more people than ever before, from the many traditional Supernaturalistic Theistic Religions. Worldwide, more than a billion people already share all-naturalistic world views and values, but many lack an adequate chart to help navigate the rough and uncertain waters of personal living existence. This book is an effort to provide information to help the interested naturalistic reader formulate such a chart, and in the process, also explain how and why everyone automatically and unconditionally lives forever by forever ongoing all-natural processes. The concept of all things by natural processes that is described and explained in this book, could give some people a whole new understanding of Reality, and change their lives for the better in important ways. And it might also inspire some people to more fully and enthusiastically participate in the celebration of life, and when their end times near, help them make their final peace with the darkness.

Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

He's one of the most controversial thinkers of the 19th century: Nietzsche and his works have been by turns vilified, lauded, and subjected to numerous contradictory interpretations, and yet he remains a figure of profound important, and his works a necessary component of a well-rounded education.In this 1873 essay, Nietzsche discusses the inevitably subjective lenses through which we see, explore, examine, and lend meaning to the events and characters of the past. As we find ourselves plunged into times that feel of urgent and "historic" significance, Nietzsche's reflections and speculations are newly provocative, whether we agree with them or not.German psychologist and philosopher FRIEDRICH WILHELM NIETZSCHE (1844-1900) was appointed special professor of classical philology at the University of Basel at the precocious age of 24, but soon found himself dissatisfied with academic life and created an alternative intellectual society for himself among friends including composer Richard Wagner, historian Jakob Burckhardt, and theologian Franz Overbeck. Among his philosophical works are Thus Spoke Zarathustra, Beyond Good and Evil, and Ecce Homo.

This book takes a hemispheric approach to contemporary urban intervention, examining urban ecologies, communication technologies, and cultural practices in the twenty-first century. It argues that governmental and social regimes of control and forms of political resistance converge in speculation on disaster and that this convergence has formed a vision of urban environments in the Americas in which forms of play and imaginations of catastrophe intersect in the vertical field. Schifani explores a diverse range of resistant urban interventions, imagining the city as on the verge of or enmeshed in catastrophe. She also presents a model of ecocriticism that addresses aesthetic practices and forms of play in the urban environment. Tracing the historical roots of such tactics as well as mapping their hopes for the future will help the reader to locate the impacts of climate change not only on the physical space of the city, but also on the epistemological and aesthetic strategies that cities can help to engender. This book will be of great interest to students and scholars of Urban Studies, Media Studies, American Studies, Global Studies, and the broad and interdisciplinary field of Environmental Humanities.

The dramatic power of the dialogues of Plato appears to diminish as the metaphysical interest of them increases (compare Introd. to the Philebus). There are no descriptions of time, place or persons, in the Sophist and Statesman, but we are plunged at once into philosophical discussions; the poetical charm has disappeared, and those who have no taste for abstruse metaphysics will greatly prefer the earlier dialogues to the later ones. Plato is conscious of the change, and in the Statesman expressly accuses himself of a tediousness in the two dialogues, which he ascribes to his desire of developing the dialectical method. On the other hand, the kindred spirit of Hegel seemed to find in the Sophist the crown and summit of the Platonic philosophy-here is the place at which Plato most nearly approaches to the Hegelian identity of Being and Not-being. Nor will the great importance of the two dialogues be doubted by any one who forms a conception of the state of mind and opinion which they are intended to meet. The sophisms of the day were undermining philosophy; the denial of the existence of Not-being, and of the connexion of ideas, was making truth and falsehood equally impossible.

IMMANUEL KANTS CRITIQUE OF PURE REASON TRANSLATED BY NORMAN KEMP SMITH PROKKSSOK OK LCX. IC AND METAPHYSICS IN THE UNIVERSITY OK EDINBURGH MACMILLAN AND CO., LIMITED ST. MARTINS STREET, LONDON 1929 COPYRIGHT PRINTED IN GREAT BRITAIN BY R. K. CLAKK, LIMITED, EDINBURGH TRANSLATORS PREFACE THE present translation was begun in 1913, when I was com pleting my Commentary to Kants Critique of Pure Reason Owing, however, to various causes, I was unable at that time to do more than prepare a rough translation of about a third of the whole and it was not until 1927 that I found leisure to revise and continue it. In this task I have greatly profited by the work of my two predecessors, J. M. D. Meiklejohn and Max Muller. Meiklejohns work, a translation of the second edition of the Critique was published in 1855. Max Miillers translation, which is based on the first edition of the Critique, with the second edition passages in appendices, was published in 1 88 1. Meiklejohn has a happy gift which only those who attempt to follow in his steps can, I think, fully appreciate of making Kant speak in language that reasonably approxi mates to English idiom. Max Miillers main merit, as he has very justly claimed, is his greater accuracy in render ing passages in which a specially exact appreciation of the niceties of German idiom happens to be important for the sense. Both Meiklejohn and Max Miiller laboured, however, under the disadvantage of not having made any very thorough study of the Critical Philosophy and the shortcomings in their translations can usually be traced to this cause. In the past fifty years, also, much has been done in the study and interpretation of the text. In particular, my task hasbeen facilitated by the quite invaluable edition of the Critique edited by Dr. Raymund Schmidt. Indeed, the ap pearance of this edition in 1926 was the immediate occasion of my resuming the work of translation. Dr. Schmidts restora vi KANTS CRITIQUE OF PURE REASON tion of the original texts of the first and second editions of the Critique, and especially of Kants own punctuation so very helpful in many difficult and doubtful passages and his cita tion of alternative readings, have largely relieved me of the time-consuming task of collating texts, and of assembling the emendations suggested by Kantian scholars in their editions of the Critique or in their writings upon it. The text which I have followed is that of the second edition i 787 and I have in all cases indicated any departure from it. I have also given a translation of all first edition passages which in the second edition have been either altered or omitted. Wherever possible, this original first edition text is given in the lower part of the page. In the two sections, however, which Kant completely recast in the second edition The Transcendental Deduction of the Categories and The Paralogisms of Pure Reason this cannot conveniently be done and I have therefore given the two versions in immediate succession, in the main text. For this somewhat unusual procedure there is a twofold justification first, that the Critique is already, in itself, a composite work, the different parts of which record the successive stages in the development of Kants views and secondly, that the first edition versions are, as a matter of fact, indispensable for an adequate under standing of the versions which were substituted for them. The pagings ofboth the first and the second edition are given throughout, on the margins the first edition being referred to as A, the second edition as B. Kants German, even when judged by German standards, makes difficult reading. The difficulties are not due merely to the abstruseness of the doctrines which Kant is endeavouring to expound, or to his frequent alternation between conflicting points of view. Many of the difficulties are due simply to his manner of writing...

"Dolor que abarca no lo infinito, sino lo humano; para penetrar en la esencia divina y llegar al aspecto siempre luminoso de lo sereno y de lo bueno, de lo justo y de lo santo." "El dolor es base de lo perfecto. Cuan maravilloso y profundo sentido de la humanidad El dolor abarca todas las manifestaciones del espiritu y de la materia. Su numen es la esencia de la vida, su sentido es la vision de lo sobrenatural." Dr. Adalberto Garcia de Mendoza