Although the ordinary copies of this book have been long out of print (2001), a special edition was prepared of 100 copies on the occasion of the 300th anniversary of Kino's arrival in the Pimería Alta. These books, internally labelled "Rim Edition," include a parchment page with the official postal stamp issued in honor of Padre Kino and inaugurated on March 12, 1987. These special copies were numbered, signed by the author, and cancelled in Cucurpe, Sonora, on the day of first issue 3/12/1987. This edition also contains four photographs of events that took place in celebration of the anniversary. At this writing (July, 2001), forty copies are all that remain. The price of this extremely rare and special edition is $...(US). The edition was inscribed as the "Rim Edition" because Kino had reached Cucurpe on that very date, and the historian Herbert Eugene Bolton coined the phrase: The Rim of Christendom to describe the launching of Kino's great explorations and missionary apostolate.

A catalogue/book of a 1986 exhibition organised by the Fine Arts Museum of San Francisco with the National Gallery of Art, Washington.

An invaluable resource for anyone interested in the Impressionist period in modern art. The book begins with essays entitled: ' The Impressionists and Edouard Manet'; 'The New Painting:Concerning the Group of Artists Exhibiting at the Durand-Ruel Galleries'; 'The Intransigent Artist or How The Impressionists Got Their Name'; 'The End of Impressionism';

The works are arranged around the catalogues of each of the Impressionist exhibitions in Paris (1974, 1876, 1877, 1879, 1880, 1881, 1882, 1886). Each section includes readable essays on the particular exhibition, and reproductions of and notes on the paintings represented in the San Francisco/ Washington exhibition , as well as reproductions of the catalogs of the original Impressionist exhibitions.

The quality of reproductions is very high, given the limitations of still enabling the book to remain affordable to the generalist reader.

There is a wealth of detail in this comprehensive work. The book would be a valuable addiditon to any secondary school, college or public library collection.

Highly recommended.

This a very knowledgeable book due to its contents and the aomount of interest that makes a person focus and realize what it really symbolizes. THE book shows a great deal of representation and aknowlegment for Charles Peters, a Portuguese immigrant andminer who made it through with his luckyness of life and to overcome the difficulties in which he was confronted by throught his whole life time. It shows the 'wanting' of a Portuguese emmigrant trying to survive in the life of the gold mines in California, which actually brought him very little financial assistance. Professor Francisco Cota Fagundes has the ability to make a person realize what our previous ancestors had to go through just to surviv

This book was very boring the most of the time.if you buy this book it is a wast of your money when you could buy a better Boxcar Children books

This book is absolutely horrible. I wasted over a week on this book. I just kept thinking "The climax MUST be coming soon." but to tell you the truth, it never came! HORRIBLE book!

With a stunning display of verbal pyrotechnics and sheer force of personality, ex-con John Maher of the Delancy Street Foundation confronted his criminally inclined subjects on their most troublesome personal habit-- heroin addiction.

This book is intense. It may force you to revisit some sticky questions.

At what point is it no longer ethical to force your viewpoint on someone else for the sake of their own good? Is emotional abuse acceptable in certain circumstances? At what point is silence condoning heroin chic?

Not exactly a pleasant read, but well worth the time.

Charles lived at the Delancey Street Foundation for a year. He applied his prize winning Ph.D. formulations of psycho-social development and regression to the principles and practice there. Brilliant analytical tools written about with precision and panache. I need to replace my original copy! help.

This book is an excellent source for those seeking an unbiased, non-romanticized account of the period when San Francisco was the center of a cultural whirlwind. By the time the media caught up, it was pretty much over with. A very readable work. Beware, may bring about flashbacks. A definite candidate for another printing.

When they read accounts of western near-death experience to the Dalai Lama all he had to say was that he didn't believe them because the people who experienced them reported being greeted by dead relatives and dead relatives "would have to have taken rebirth in some realm long before." He went on to say that this was "only barely possible." He didn't claim to have any firsthand knowledge of this whatsoever, and in fact when once asked if he could point to anyone he actually knew who had attained enlightenment all he could say was: "There MAY be someone in caves somewhere."

He also didn't buy that the light people see in near death experiences was the same as the "clear light of the void." He politely only said they could be considered "analagous" or something of that sort. And when asked in this book to point to even just very advanced meditators who could go into the "clear light" at will, he only said it would be very difficult because "they are all so scattered" and also that such people are uncooperative because they are "stubborn."

So, honestly, at this point one might as well be talking with the Pope or a methodist minister in the sense that here is someone with a belief system who never seriously questions it. In other words, his belief system is "gospel" which is of course a way of saying it's beyond question. Ok, everyone get angry at me, because I'm asking if we in the west haven't overrated the tibetans because of their huge reputation for esoteric knowledge bestowed on them by such questionable people as Madam Blavatsky and Gurdjieff. Thankyou and I apologize to those of you who are now angry because I have questioned the unquestionable.

Several moderm day researchers spend a week with the Dalia Lama and discuss the topics of the books title. The material delivered from the Dalai Lama himself is the best part of this book.

Can you imagine a conversation about the essence of art taking place between, oh, say, Picasso and art therapists who treat mental patients, and some chemists who concoct formulaes for oil paints? Something like that is taking place here. The title alone is enough to pique your interest, but the content is less than secret-divulging. If you're not a neurologist,or a specialist in a related area,then much of the material presented by the neurologist will be for all practical purposes useless. If you're not familiar with the basic assumptions of esoteric buddhist psychology, then much of what HH Dalai Lama has to say will sound like so much dogma or articles of faith. I know next to nothing about brain sciences, but am academically acquainted with the buddhist conception of reality, so I found what the Dalai Lama had to say both interesting and amusing. Interesting, because he speaks as plainly as he can about things that are usually wrapped in some hairy buddhist language. Amusing, becuase the Dalai Lama would show utmost courtesy in listening to all the dry academic presentations, which even I found somewhat tedious, and then offer his views about the matter at hand by often beginning with what sounds like a gentle correction rather than a positing of difference of perspective only. I paraphrase from memory: "Well, your numbers and theories are all very nice, but no, it's actually like this." Some of the discussions on REM, and animal responses to dream states are interesting, but just merely interesting. Better on the Discovery channel. Much of the philosopher Charles Taylor's presentations concerning the Western/Christian conception of the Self is reliable but elementary. And dealing with the subject matter at hand, even an eminent philosopher can do only so much with Ratio alone. The book is of some value if one is willing to be open to the possibility that the Dalai Lama may be speaking of things that are real but not measurable, at least not with knobs and dials. Not yet. He never mentions it specifically in the book, but the idea of rebirth and the attendant conditions are indirectly there, for example when he questions the authenticity of the phenomenon of seeing one's departed ones in a near-death experience. He says, "Maybe the person is hallucinating at that point or projecting a wish. They (the loved ones who departed long ago) would have found new bodies by then." Taken as an record of an encounter with the Dalai Lama, this book sheds some light into that aspect of the man that won't show up when he is on Larry King or speaking of compassion to the multitude in Central Park. The guy is a professional in his own field, after all, and he knows his chops. Here, refreshingly enough, he sheds some of his avuncular "hey, be cool, people!" image and divulges some of his professional knowledge at a speed and intensity of delivery considerably higher than the mass media have shown him to be capable.

The key to this volume -- a history of San Francisco's Market Street Railway -- lies in its dedication to C.D. Miller.

Miller -- to those who weren't in San Francisco in the 50s era --was General Director of San Francisco's Municipal Railway in the period following its absorption of competitor Market Street Railway after a general bond issue in 1946. Part of that takeover provided that many of MSR's key personnel (Miller most predominantly included) would be absorbed, along with physical properties and plants, in the takeover. (This provision, by the way, is more than abundantly addressed in Anthony Perles' companion volume, "The People's Railway," which outlines SF Muni's early day history.)

C.D. Miller subsequently became known in the minds of many San Franciscans as 'Seedy' Miller, due to the resultantly low grade of service which Muni found itself providing at his hands. (The Market Street Railway, having long since devolved into a subsidiary of the nationwide conglomerate Byllesby System, had adopted a 'can't-do' philosophy as regards passenger service and accomodation. It is a philosophy which -- unfortunately prevails to the present day with Muni.)

Author Charles Smallwood, unfortunately, chooses to largely ignore this aspect of Market Street Railway's history and operations as he attempts to detail MSR's birth-to-demise nistory.

"Attempts," by the way, is the keyword here. How did so many of Market Street Railway's key streetcar lines -- the 1 and 2, or the 5, 6, 7 or the 14 and 31, just as examples -- find themselves downgraded to trolley-bus routes, or to coach status with Muni? Was this part of the so-called "National Bus/Tire Company Conspiracy"? Or was it something other? Good luck finding the answers (let alone the questions) here.

Where, for that matter, are the maps for those early routes (so many of which, by the way, form the basis for successor Muni's current schedule), to say nothing of supporting photographs? Both are sadly underrepresented in these pages.

Read "The White Front Cars" if you have any interest in San Francisco and its early-day (1900-1946) public transit. Just don't look for any solid answers to any questions you may have.