I went north I did not try to hide myself. When a god or a demon saw me, then I would die, but meanwhile I was no longer afraid. My hunger for knowledge burned in me there was so much that I could not understand.
Never have I been so much alone I tried to think of my knowledge, but it was a squirrel's heap of winter nuts. There was no strength in my knowledge any more and I felt small and naked as a new-hatched bird alone upon the great river, the servant of the gods.
If the hunters think we do all things by chants and spells, they may believe so it does not hurt them. I was taught how to read in the old books and how to make the old writings that was hard and took a long time. My knowledge made me happy it was like a fire in my heart. Most of all, I liked to hear of the Old Days and the stories of the gods.
For the women who mourn their dead in the secret night,
For the children taught to keep quiet, the old children,
The children spat-on at school.
For the wrecked laboratory,
The gutted house, the dunged picture, the pissed-in well
The naked corpse of Knowledge flung in the square
And no man lifting a hand and no man speaking.
A professor, as the German saying has it, is a man who thinks otherwise. Now an able and otherwise-thinking president [or Dean of Faculty], surrounded by able and otherwise-thinking professors, each resolutely thinking otherwise in his own manner, each astounded to find that the others, excellent fellows as he knows them in the main to be, so often refuse in matters of the highest import to be informed by knowledge or guided by reason [youve seen this happen]this is indeed always an arresting spectacle and may indeed sometimes seem to be a futile performance. Yet it is not futile unless great universities are futile.
The kind of middle-class mentality which actuates both those responsible for strategy and government has little knowledge of the new psychology and organizing ability of the totalitarian States. The forces we are fighting are governed neither by the old strategy nor follow the old tactics.
It is a view of God that compensates every thing else, and enables the soul to rest in His bosom. How, when the child in the night screams with terror, hearing sounds that it knows not of, is that child comforted and put to rest? Is it by a philosophical explanation that the sounds were made by the rats in the partition? Is it by imparting entomological knowledge? No; it is by the mother taking the child in her lap, and singing sweetly to it, and rocking it. And the child thinks nothing of the explanation, but only of the mother.
The desire to abase the values of knowledge before the values of action...
In the fields with which we are concerned knowledge exists only in lightning flashes the text is the thunder rolling long afterwards.
That discipline which corrects the baseness of worldly passion, fortifies the heart with virtuous principles, enlightens the mind with useful knowledge, and furnishes it with enjoyment from within itself, is of more consequence to real felicity, than all the provision we can make of the goods of fortune.
We can grieve over lost powers and memories, or rejoice over gained knowledge and maturity, according to taste.
The scientific world is to be less threatening than was feared. It is to made safe for human beings. And the way to make it safe is to reflect on the foundation of knowledge.
The true method of knowledge is experiment.
I found it peculiar that those who wanted to take military action could with 100 per cent certainty know that the weapons existed and turn out to have zero knowledge of where they were.
But, if the knowledge of the occult powers of nature opens the spiritual sight of man, enlarges his intellectual faculties, and leads him unerringly to a profounder veneration for the Creator, on the other hand ignorance, dogmatic narrow-mindedness, and a childish fear of looking to the bottom of things, invariably leads to fetish-worship and superstition.
The fact that most of us never would have heard of Oedipus if it were not for Freud should make us aware that we are almost utterly dependent on our German missionaries or intermediaries for our knowledge of Greece, Rome, Judaism and Christianity; that, however profound that knowledge may be, theirs is only one interpretation; and that we have only been told as much as they thought we needed to know. It is an urgent business for one who seeks self-awareness to think through the meaning of the intellectual dependency that has led us to such an impasse.
People found that Freuds know thyself led them to the couch, where they emptied their tank of the compressed fuel, which was intended to power them on their flight from opinion to knowledge.
The family requires a certain authority and wisdom about the ways of the heavens and of men. The parents must have knowledge of what has happened in the past, and prescriptions for what ought to be, in order to resist the philistinism or the wickedness of the present.
Prejudices, strong prejudices, are visions about the way things are. They are divinations of the order of the whole of things, and hence the road to a knowledge of that whole is by way of erroneous opinions about it. Error is indeed our enemy, but it alone points to the truth and therefore deserves our respectful treatment.
Merely methodological excision from the soul of the imagination that projects Gods and heroes onto the wall of the cave does not promote knowledge of the soul; it only lobotomizes it, cripples its powers.
Every educational system has a moral goal that it tries to attain and that informs its curriculum. It wants to produce a certain kind of human being. ... In some nations the goal was the pious person, in others the warlike, in others the industrious. Always important is the political regime, which needs citizens who are in accord with its fundamental principle. Aristocracies want gentlemen, oligarchies men who respect and pursue money, and democracies lovers of equality. Democratic education, whether it admits it or not, wants and needs to produce men and women who have the tastes, knowledge, and character supportive of a democratic regime.
Increased knowledge clearly implies increased responsibility.
Socrates way of life is the consequence of his recognition that we can know what it is that we do not know about the most important things and that we are by nature obliged to seek that knowledge.
There are two threats to reason, the opinion that one knows the truth about the most important things and the opinion that there is no truth about them. Both of these opinions are fatal to philosophy; the first asserts that the quest for truth is unnecessary, while the second asserts that it is impossible. The Socratic knowledge of ignorance, which take to be the beginning point of all philosophy, defines the sensible middle ground between two extremes.
It is amazing how many undergraduates are poking around for courses to take, without any plan or question to ask, just filling up their college years. In fact, with rare exceptions, the courses are parts of specialties and not designed for general cultivation, or to investigate questions important for human beings as such. The so-called knowledge explosion and increasing specialization have not filled up the college years but emptied them. Those years are impediments; one wants to get beyond them. And in general the persons one finds in the professions need not have gone to college, if one is to judge by their tastes, their fund of learning or their interests.