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Severalprinting errors were detected by T.S. Reported errors are corrected in the internet edition.When writing the new part of Chapter 2 on the path integral representation ofthe scattering amplitude I profited from discussions with R. Rosenfelder. In the newparts of Chapter 5 on polarons, many useful comments came from J.T. Peeters, and F. Brosens. In the new Chapter 20, I profited from discussionswith F. Nogueira, A.A. Drăgulescu, E. Eberlein, J. Kallsen, M. Schweizer, P. Bank,M. KleinertBerlin, August 2003H. Kleinert, PATH INTEGRALSPreface to Second EditionSince this book first appeared three years ago, a number of important developmentshave taken place calling for various extensions to the text.Chapter 4 now contains a discussion of the features of the semiclassical quantization which are relevant for multidimensional chaotic systems.Chapter 3 derives perturbation expansions in terms of Feynman graphs, whoseuse is customary in quantum field theory. Correspondence is established withRayleigh-Schrödinger perturbation theory. Graphical expansions are used in Chapter 5 to extend the Feynman-Kleinert variational approach into a systematic variational perturbation theory.

EVEN IF the Northwest Ordinance said «education is essential to religion, so let’s build schools,» that would be a law designed to advance religion, which would prove that the so-called Lemon test was not intended by the Framers. That wasn’t the policy. That was the policy, and the policy was put into effect. Stemming from the great influence that organized religion played in the establishment and control of American education, the ideal of character development through religion was still a dominant aim in the nineteenth century. Bulwarked by the religious . Christian character and was often considered impossible apart from specific religious training. As the secular movement gained headway, character development continued to be emphasized as a function of the public schools despite the absence of sectarian religious instruction. This aim was influential at all levels from elementary schools though the liberal arts college. Remember the evidence I cited from Butts and Cremin that men like Horace Mann, who were leaders in eliminating «sectarian» education from schools, and are often cited as part of the «secular movement,» were adamant that they were not trying to eliminate the Bible from public schools, only the distinctives of denominational ecclesiocracies.