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1 " 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 "
2 " It will be seen how there can be the idea of a special science, the *critique of pure reason* as it may be called. For reason is the faculty which supplies the *principles* of *a priori* knowledge. Pure reason therefore is that which contains the principles of knowing something entirely *a priori*. An *organon* of pure reason would be the sum total of the principles by which all pure *a priori* knowledge can be acquired and actually established. Exhaustive application of such an organon would give us a system of pure reason. But as this would be a difficult task, and as at present it is still doubtful whether indeed an expansion of our knowledge is possible here at all, we may regard a science that merely judges pure reason, its sources and limits, as the *propaedeutic* to the system of pure reason. In general, it would have to be called only a *critique*, not a *doctrine* of pure reason. Its utility, in regard to speculation, would only be negative, for it would serve only to purge rather than to expand our reason, and, which after all is a considerable gain, would guard reason against errors. I call all knowledge *transcendental* which deals not so much with objects as with our manner of knowing objects insofar as this manner is to be possible *a priori*. A system of such concepts would be called *transcendental philosophy*. But this is still, as a beginning, too great an undertaking. For since such a science must contain completely both analytic and synthetic *a priori* knowledge, it is, as far as our present purpose is concerned, much too comprehensive. We will be satisfied to carry the analysis only so far as is indispensably necessary in order to understand in their whole range the principles of *a priori* synthesis, with which alone we are concerned. This investigation, which properly speaking should be called only a transcendental critique but not a doctrine, is all we are dealing with at present. It is not meant to expand our knowledge but only to correct it, and to become the touchstone of the value, or lack of value, of all *a priori* knowledge. Such a critique is therefore the preparation, as far as possible, for a new organon, or, if this should turn out not to be possible, for a canon at least, according to which, thereafter, the complete system of a philosophy of pure reason, whether it serve as an expansion or merely as a limitation of its knowledge, may be carried out both analytically and synthetically. That such a system is possible, indeed that it need not be so comprehensive as to cut us off from the hope of completing it, may already be gathered from the fact that it would have to deal not with the nature of things, which is inexhaustible, but with the understanding which makes judgments about the nature of things, and with this understanding again only as far as its *a priori* knowledge is concerned. The supply of this *a priori* knowledge cannot be hidden from us, as we need not look for it outside the understanding, and we may suppose this supply to prove sufficiently small for us to record completely, judge as to its value or lack of value and appraise correctly. Still less ought we to expect here a critique of books and systems of pure reason, but only the critique of the faculty of pure reason itself. Only once we are in possession of this critique do we have a reliable touchstone for estimating the philosophical value of old and new works on this subject. Otherwise, an unqualified historian and judge does nothing but pass judgments upon the groundless assertions of others by means of his own, which are equally groundless. "
― Immanuel Kant , Critique of Pure Reason
3 " And what made these heart-to-hearts possible--you might even say what made the whole friendship possible during that time--was this understanding we had that anything we told each other during these moments would be treated with careful respect: that we'd honor confidences, and that no matter how much we rowed, we wouldn't use against each other anything we'd talked about during those sessions. "
― Kazuo Ishiguro , Never Let Me Go
4 " Realizing that our minds control our bodies while our bodies reflect our minds amounts to understanding the most fundamental aspects of ourselves. It further equals a comprehension of the relationship between our “tools.” And since the mind and body are interrelated, this understanding makes it easier to see why coordinating them is a practical way of using these tools to greatest effect—a way of using the mind and body to live our lives as art. "
― , Japanese Yoga: The Way of Dynamic Meditation
5 " Everyone lets the present moment slip by, and then looks for it as though he thought it were somewhere else. No one seems to have noticed this. But while grasping this firmly, one must pile experience upon experience. Once a man has come to this understanding he will be a different person from that point on, though he may not always bear his truth in mind. "
― Rati Tsiteladze
6 " Muslim children should be raised with the understanding that once they hit puberty they are adults and Mukallaf (responsible for their actions). This understanding is crucial to assist them in passing the tests of youth. "
7 " When both the inner man and woman takes responsibility for themselves and lives their own truth, a joy and love begins to flow naturally between them. Through understanding both the inner man and woman, we understand that outer relationships simply mirror the relationship between our inner man and woman. This understanding gives us the opportunity to take conscious responsibility for our choices and our further steps towards spiritual maturity. "
― Swami Dhyan Giten , The Silent Whisperings of the Heart - An Introduction to Giten's Approach to Life
8 " Mom, Dad, I’m fourteen, I see what the world is like. And, no, I did not get this from the psychologist...I came to this understanding on my own, from what I really see in myself and about life. "
― Darryl Steven Markowitz , Call Of The Tree (Faithwalker, #1)
9 " Becoming sensitive to the background causes of one's thoughts and feelings can—paradoxically—allow for greater creative control over one's life. It is one thing to bicker with your wife because you are in a bad mood; it is another to realize that your mood and behavior have been caused by low blood sugar. This understanding reveals you to be a biochemical puppet, of course, but it also allows you to grab hold of one of your strings: A bit of food may be all that your personality requires. Getting behind our concious thoughts and feelings can allow us to steer a more intelligent course through our lives (while knowing, of course, that we are ultimately being steered). "
― Sam Harris , Free Will
10 " And when you reach the place where this understanding overtakes you; that there is no one in the world that will ever love you with the force and power you can love yourself with. That no saviour in the form of a spouse or best friend is coming to make you complete and that you are your own saviour, your own best friend and perhaps the only saviour and best friend you will have, you will soar on wings of eagles and amazing things will happen. "
― Adunni Badmus
11 " It appears, at least from my perspective, that each and every position in Jiu Jitsu regardless of the seeming complexity is really governed by no more than a handful of minimum viable products. Pursue to understand these essentials, and you will see that complexity is a myth perpetuated by lack of understanding, and it is this understanding which is possible for each of us. "
― Chris Matakas , My Mastery: Continued Education Through Jiu Jitsu
12 " Humility is the recognition of your limitations, and it is from this understanding, and this understanding alone, that the drive comes to work hard at overcoming them. "
― Rafael Nadal , Rafa
13 " Deep down I believe each of us is a well-spring of understanding and wisdom, but we simply never allow the space or time for this understanding to rise to the level of conscious thought. "
― Chris Matakas , #Human: Learning To Live In Modern Times
14 " ...the centrality of competitiveness as the key to growth is a recurrent EU motif. Two decades of EC directives on increasing competition in every area, from telecommunications to power generation to collateralizing wholesale funding markets for banks, all bear the same ordoliberal imprint. Similarly, the consistent focus on the periphery states’ loss of competitiveness and the need for deep wage and cost reductions therein, while the role of surplus countries in generating the crisis is utterly ignored, speaks to a deeply ordoliberal understanding of economic management. Savers, after all, cannot be sinners. Similarly, the most recent German innovation of a constitutional debt brake (Schuldenbremse) for all EU countries regardless of their business cycles or structural positions, coupled with a new rules-based fiscal treaty as the solution to the crisis, is simply an ever-tighter ordo by another name.If states have broken the rules, the only possible policy is a diet of strict austerity to bring them back into conformity with the rules, plus automatic sanctions for those who cannot stay within the rules. There are no fallacies of composition, only good and bad policies. And since states, from an ordoliberal viewpoint, cannot be relied upon to provide the necessary austerity because they are prone to capture, we must have rules and an independent monetary authority to ensure that states conform to the ordo imperative; hence, the ECB. Then, and only then, will growth return. In the case of Greece and Italy in 2011, if that meant deposing a few democratically elected governments, then so be it.The most remarkable thing about this ordoliberalization of Europe is how it replicates the same error often attributed to the Anglo-American economies: the insistence that all developing states follow their liberal instruction sheets to get rich, the so-called Washington Consensus approach to development that we shall discuss shortly. The basic objection made by late-developing states, such as the countries of East Asia, to the Washington Consensus/Anglo-American idea “liberalize and then growth follows” was twofold. First, this understanding mistakes the outcomes of growth, stable public finances, low inflation, cost competitiveness, and so on, for the causes of growth. Second, the liberal path to growth only makes sense if you are an early developer, since you have no competitors—pace the United Kingdom in the eighteenth century and the United States in the nineteenth century. Yet in the contemporary world, development is almost always state led. "
― , Austerity: The History of a Dangerous Idea
15 " The third facilitative aspect of the relationship is empathic understanding. This means that the therapist senses accurately the feelings and personal meanings that the client is experiencing and communicates this understanding to the client. When functioning best, the therapist is so much inside the private world of the other that he or she can clarify not only the meanings of which the client is aware but even those just below the level of awareness. This kind of sensitive, active listening is exceedingly rare in our lives. We think we listen, but very rarely do we listen with real understanding, true empathy. Yet listening, of this very special kind, is one of the most potent forces for change that I know. "
― Carl R. Rogers
16 " As you seek new opportunities to make favorable first impressions, be ever aware of the subtle effect that physical positioning and distance/closeness can have on your interactions with others and use this understanding to your advantage. "
― Susan C. Young , The Art of Body Language: 8 Ways to Optimize Non-Verbal Communication for Positive Impact (The Art of First Impressions for Positive Impact, #3)
17 " Success is directly proportional to one's ability to turn inward. Yoga is a journey that facilitates the process of reaching inward. Deeper you reach within your inner cosmos, greater will be your understanding of and influence in the outer world. It is this understanding and influence that determines the degree of your success. "
― Vishwas Chavan
18 " Right from my childhood, I have believed in a Supreme Power. I don't know whether it has form, or it is formless. I am a high school dropout. How come life has given me so much? It's not my intelligence, it's not my abilities. This understanding makes me scared even in success. I don't own my success. Neither do I own my failure. "
19 " To effectively communicate, we must realize that we are all different in the way we perceive the world and use this understanding as a guide to our communication with others. "
― Anthony Robbins
