Acquisition Of Knowledge Quotes

The acquisition of knowledge is always of use to the intellect, because it may thus drive out useless things and retain the good. For nothing can be loved or hated unless it is first known.

Ah, not in knowledge is happiness, but in the acquisition of knowledge! In forever knowing, we are forever blessed; but to know all, were the curse of a fiend.

The Church no longer contends that knowledge is in itself sinful, though it did so in its palmy days; but the acquisition of knowledge, even though not sinful, is dangerous, since it may lead to pride of intellect, and hence to a questioning of the Christian dogma.

In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military industrial complex. The potential for the disastrous rise of misplaced power exists and will persist. We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

Science is often misrepresented as ‘the body of knowledge acquired by performing replicated controlled experiments in the laboratory.’ Actually, science is something broader: the acquisition of reliable knowledge about the world.

it is well known that if there is anything that makes men thirstier than the acquisition of knowledge it is the full or partial prohibition of drinking.

And what is that going to lead to?" "The acquisition of knowledge," he smiled. "It doesn't sound very practical." "Perhaps it isn't and on the other hand perhaps it is. But it's enormous fun.

Every acquisition, every step forward in knowledge is the result of courage, of severity toward oneself, of cleanliness with respect to oneself.

The Atonement of Jesus Christ outweighs, surpasses, and transcends every other mortal event, every new discovery, and every acquisition of knowledge, for without the Atonement all else in life is meaningless.

Night and day the streets resounded with music, song, and the clinking of chalices and tankards, for it is well known that nothing is such thirsty work as the acquisition of knowledge.

Because a freeman ought not to be a slave in the acquisition of knowledge of any kind. Bodily exercise, when compulsory, does no harm to the body; but knowledge which is acquired under compulsion obtains no hold on the mind.

Happiness is not to be found in knowledge, but in the acquisition of knowledge.

I had always insisted that a good education was a synthesis of book learning and involvement in social action, that each enriched the other. I wanted my students to know that the accumulation of knowledge, while fascinating in itself, is not sufficient as long as so many people in the world have no opportunity to experience that fascination.

My own sense is that the acquisition of self knowledge has been made difficult by the modern world. More and more human beings live in vast urban environments, surrounded by other human beings and the creations of human beings. The natural world, the traditional source of self-awareness, is increasingly absent.

The desire for knowledge, like the thirst for riches, increases ever with the acquisition of it.

Please don’t make the mistake of thinking the arts and sciences are at odds with one another. That is a recent, stupid, and damaging idea. You don’t have to be unscientific to make beautiful art, to write beautiful things. If you need proof: Twain, Adams, Vonnegut, McEwen, Sagan, Shakespeare, Dickens. For a start. You don’t need to be superstitious to be a poet. You don’t need to hate GM technology to care about the beauty of the planet. You don’t have to claim a soul to promote compassion. Science is not a body of knowledge nor a system of belief; it is just a term which describes humankind’s incremental acquisition of understanding through observation. Science is awesome.

Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words.

As we encounter each other, we see our diversity — of background, race, ethnicity, belief – and how we handle that diversity will have much to say about whether we will in the end be able to rise successfully to the great challenges we face today.

An opinion is not a momentary thing but a process of thinking, shaped by the continuous acquisition of knowledge and the activity of questioning, discussion, and debate.

The acquisition of knowledge is never a bad thing; it is only the choices one makes upon that knowledge that may be good or evil.

A belief in the validity of the acquisition of knowledge and a scientific understanding of the world we live in, the creation and appreciation of aesthetic phenomena in all their many forms, and the broadening and deepening of our range of experiences in day-to-day living, is rapidly becoming the 'religion' of our time.

[Patricia Greenfield] concluded that “every medium develops some cognitive skills at the expense of others.” Our growing use of the Net and other screen-based technologies has led to the “widespread and sophisticated development of visual-spatial skills.” We can, for example, rotate objects in our minds better than we used to be able to. But our “new strengths in visual-spatial intelligence” go hand in hand with a weakening of our capacities for the kind of “deep processing” that underpins “mindful knowledge acquisition, inductive analysis, critical thinking, imagination, and reflection.

Using reason without applying it to experience only leads to theoretical illusions. Ideas derived from real world experiences lead to acquisition of knowledge, and the accumulation of time-tested principles leads to wisdom.

Turn to your community and the great earth for sustenance and knowledge.

No act of knowledge acquisition is entirely without risk.

Arts crafts and sciences uplift the world of being and are conducive to its exaltation. Knowledge is as wings to man’s life and a ladder for his ascent. Its acquisition is incumbent upon everyone.

Because a freeman ought not to be a slave in the acquisition of knowledge of any kind. Bodily exercise, when compulsory, does no harm to the body; but knowledge which is acquired under compulsion obtains no hold on the mind. Very true. Then,

The acquisition of knowledge from books provides an experience different from the Internet. Reading is relatively time-consuming; to ease the process, style is important. Because it is not possible to read all books on a given subject, much less the totality of books, or to organize easily everything one has read, learning from books places a premium on conceptual thinking - the ability to recognize comparable data and events and project patterns into the future. And style propels the reader into a relationship with the author, or with the subject matter, by fusing substance and aesthetics.

The acquisition of knowledge from books provides an experience different from the Internet. Reading is relatively time-consuming; to ease the process, style is important. Because it is not possible to read all books on a given subject, much less the totality of all books, or to organize easily everything one has read, learning from books places a premium on conceptual thinking—the ability to recognize comparable data and events and project patterns into the future. And style propels the reader into a relationship with the author, or with the subject matter, by fusing substance and aesthetics. Traditionally, another way of acquiring knowledge has been through personal conversations. The discussion and exchange of ideas has for millennia provided an emotional and psychological dimension in addition to the factual content of the information exchanged. It supplies intangibles of conviction and personality. Now the culture of texting produces a curious reluctance to engage in face-to-face interaction, especially on a one-to-one basis.

Yet a surfeit of information may paradoxically inhibit the acquisition of knowledge and push wisdom even further away than it was before. The poet T. S. Eliot captured this in his “Choruses from ‘The Rock’”:   Where is the Life we have lost in living? Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?

The acquisition of knowledge always involves the revelation of ignorance - almost is the revelation of ignorance. Our knowledge of the world instructs us first of all that the world is greater than our knowledge of it. To those who rejoice in the abundance and intricacy in Creation, this is a source of joy, as it is to those who rejoice in freedom... To those would-be solvers of "the human problem," who hope for knowledge equal to (capable of controlling) the world, it is a source of unremitting defeat and bewilderment. The evidence is overwhelming that knowledge does not solve "the human problem." Indeed, the evidence overwhelmingly suggests - with Genesis - that knowledge is the problem. Or perhaps we should say instead that all our problems tend to gather under two questions about knowledge: Having the ability and desire to know, how and what should we learn? And, having learned, how and for what should we use what we know? (pg. 183, People, Land, and Community)

It is worth pointing out that feeling things (which usually means feeling them painfully) is at some level linked to the acquisition of knowledge.

The acquisition of knowledge for which no use can be found is a sure method of driving a man to revolt.

When I was a girl, I loved reading. An archaic pastime, I know; the index and download are faster, more efficient, offering superior retention and acquisition of knowledge.

The acquisition of a book signalled not just the potential acquisition of knowledge but also something like the property rights to a piece of ground: the knowledge became a visitable place.

I threw myself into the chaise that was to convey me away and indulged in the most melancholy reflections. I, who had ever been surrounded by amiable companions, continually engaged in endeavouring to bestow mutual pleasure—I was now alone. In the university whither I was going I must form my own friends and be my own protector. My life had hitherto been remarkably secluded and domestic, and this had given me invincible repugnance to new countenances. I loved my brothers, Elizabeth, and Clerval; these were "old familiar faces," but I believed myself totally unfitted for the company of strangers. Such were my reflections as I commenced my journey; but as I proceeded, my spirits and hopes rose. I ardently desired the acquisition of knowledge. I had often, when at home, thought it hard to remain during my youth cooped up in one place and had longed to enter the world and take my station among other human beings. Now my desires were complied with, and it would, indeed, have been folly to repent.

Individuals should take personal responsibility for knowledge acquisition and campaigns against ignorance.

But desire of knowledge, like the thirst of riches, increases ever with the acquisition of it. The

The stubborn critic would say: 'What is the benefit of these sciences?' He does not know the virtue that distinguishes mankind from all the animals: it is knowledge, in general, which is pursued solely by man, and which is pursued for the sake of knowledge itself, because its acquisition is truly delightful, and is unlike the pleasures desirable from other pursuits. For the good cannot be brought forth, and evil cannot be avoided, except by knowledge. What benefit then is more vivid? What use is more abundant?

Socrates repeatedly emphasized the point that moral knowledge is not mere acquisition of information but personal change. To know the good is to do it, Socrates declared. That is, if you really know the right thing to do in a situation, then your behavior will prove it. To act immorally is to prove your ignorance.

This conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence -- economic, political, even spiritual -- is felt in every city, every State house, every office of the Federal government. We recognize the imperative need for this development. Yet we must not fail to comprehend its grave implications. Our toil, resources and livelihood are all involved; so is the very structure of our society. In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the militaryindustrial complex. The potential for the disastrous rise of misplaced power exists and will persist. We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

A country whose citizens do not read is already late because "reading" is just the first step to wisdom acquisition. Application of the learnt knowledge is the gateway to personal transformation. If you don't read, you have not yet begun anything!

I cannot think it either Vanity or Virtue to acknowledge, that the Acquisition and communication of Knowledge, are the sole Entertainment of my Life

Real education is never acquisition of knowledge but training of character.

he was obsessed not only with the acquisition of knowledge, but with its retention.

the acquisition of knowledge without understanding is becoming increasingly inadequate

Our end is the acquisition of knowledge.

Ah, not in knowledge is happiness, but in the acquisition of knowledge! In for ever knowing, we are for ever blessed; but to know all were the curse of a fiend.

Even as the unborn babe is in the womb of his mother, these five are fixed as his life destiny: his life span, his activities, his acquisition of wealth and knowledge, and his time of death.

It is clear that there is a very great deal to be learnt about the universe and the endless subtleties of its various manifestations. What about the moral side of man, or what people with a religious bent of mind would prefer to call the spiritual nature of man? How will this develop in the endless aeons of the future? Perhaps in most of these questions like Newton we are still standing on the shore while the great ocean of knowledge lies ahead. It is significant that after more than two centuries of the acquisition of knowledge eminent men of science still have similar feelings.

A man may possess a profound knowledge of history and mathematics; he may be an authority in psychology, biology, or astronomy; he may know all the discovered truths pertaining to geology and natural science; but if he has not with this knowledge that nobility of soul which prompts him to deal justly with his fellow men, to practice virtue and holiness in personal life, he is not a truly educated man. "Character is the aim of true education; and science, history, and literature are but means used to accomplish the desired end. Character is not the result of chance work but of continuous right thinking and right acting. "True education seeks, then, to make men and women not only good mathematicians, proficient linguists, profound scientists, or brilliant literary lights, but also honest men, combined with virtue, temperance, and brotherly love-men and women who prize truth, justice, wisdom, benevolence, and self-control as the choicest acquisitions of a successful life.

Mobility into the top echelon of the new world order is reliant on acquisition of knowledge, not birthright, not property held for generations, and not, sadly for many, loyalty to one’s work institution.

I focus on what's really important in life. Quality rather than appearance...ethics rather than rules...integrity rather than domination...knowledge rather than achievement...serenity rather than acquisitions.

The acquisition of knowledge from books provides an experience different from the Internet. Reading is relatively time-consuming; to ease the process, style is important. Because it is not possible to read all books on a given subject, much less the totality of all books, or to organize easily everything one has read, learning from books places a premium on conceptual thinking—the ability to recognize comparable data and events and project patterns into the future.

But willpower is necessary only where _ability_ to do is lacking. Learning ... is not the training of willpower but the acquisition of the skill to inhibit parasitic action and the ability to direct clear motivations as a result of self-knowledge. [Introduction]

No one suffers so much as he [the genius] with the people, and, therefore, for the people, with whom he lives. For, in a certain sense, it is certainly only 'by suffering' that a man knows. If compassion is not itself clear, abstractly conceivable or visibly symbolic knowledge, it is, at any rate, the strongest impulse for the acquisition of knowledge. It is only by suffering that the genius understands men. And the genius suffers most because he suffers with and in each and all; but he suffers most through his understanding.

And yet it fills me with wonder, that, in almost all countries, the most ancient poets are considered as the best: whether it be that every other kind of knowledge is an acquisition gradually attained, and poetry is a gift conferred at once; or that the first poetry of every nation surprised them as a novelty, and retained the credit by consent which it received by accident at first; or whether, as the province of poetry is to describe Nature and Passion, which are always the same, the first writers took possession of the most striking objects for description, and the most probable occurrences for fiction, and left nothing to those that followed them, but transcription of the same events, and new combinations of the same images. Whatever be the reason, it is commonly observed that the early writers are in possession of nature, and their followers of art: that the first excel in strength and innovation, and the latter in elegance and refinement.

You talk about piling up treasure - money, property, culture, knowledge, and so on and so on. In going ahead with the Jesus Prayer - just let me finish, now please - in going ahead with the Jesus Prayer, aren't you trying to lay up some kind of treasure? Something that's every goddam bit as negotiable as all those other, more material things? Or does the fact that it's a prayer make all the difference? . . . There's something about the way you're going at this prayer that gives me the willies . . . but I would like you to clear up for me just what the hell your motives are for saying it . . . As a matter of simple logic, there's no difference at all, that I can see, between the man who's greedy for material treasure - or even intellectual treasure - and the man who's greedy for spiritual treasure. As you say, treasure's treasure, God damn it, and it seems to me that ninety per cent of all the world-hating saints in history were just as acquisitive and unattractive, basically, as the rest of us are." Don't you think I have sense enough to worry about my motives for saying the prayer? That's exactly what's bothering me so. Just because I'm choosy about what I want - in this case, enlightenment, or peace, instead of money or prestige or fame or any of those things - doesn't mean I'm not as egotistical and self-seeking as everybody else. If anything, I'm more so!

To sum up, while we do not seek to instruct the reader, we should feel rewarded for our efforts if we can persuade him to practice an exercise at which we are a master: to laugh at oneself. No progress is possible in the acquisition of objective knowledge without this self-critical irony.

The real value in setting goals is not in their achievement. The acquisition of the things you want is strictly secondary. The major reason for setting goals is to compel you to become the person it takes to achieve them. The greatest value is in the skills, knowledge, discipline and leadership

The acquisition of knowledge from books provides an experience different from the Internet. Reading is relatively time-consuming; to ease the process, style is important. Because it is not possible to read all books on a given subject, much less the totality of all books, or to organize easily everything one has read, learning from books places a premium on conceptual thinking—the ability to recognize comparable data and events and project patterns into the future. And style propels the reader into a relationship with the author, or with the subject matter, by fusing substance and aesthetics.

I ardently desired the acquisition of knowledge. I had often, when at home, thought it hard to remain during my youth cooped up in one place, and had longed to enter the world, and take my station among other human beings. Now my desires were compiled with, and it would, indeed, have been folly to repent.

Chaim Weizmann gives some measure of that totality in the harsher world of the Russian Pale when he writes that “the acquisition of knowledge was not for us so much a normal process of education as the storing up of weapons in an arsenal by means of which we hoped later to be able to hold our own in a hostile world.

When a society removes moral responsibility by belief that the acquisition of knowledge comes from an unknown and mysterious venue, it loses its ability for rational conceptualization of values because they are stripped from the reality of this life and placed in an imaginary next life, which is a recipe for disaster.

How do you tell a young girl in her formative years that the real value, real wealth is only in acquisition of knowledge through higher education? In caring for the downtrodden as well as the learned. In committing yourself to the matters of culture and creativity, when your own life has been complete antithesis of the same?

The knowledge both of the Poet and the Man of science is pleasure; but the knowledge of the one cleaves to us as a necessary part of our existence, our natural and unalienable inheritance; the other is a personal and individual acquisition, slow to come to us, and by no habitual and direct sympathy connecting us with our fellow-beings. The Man of science seeks truth as a remote and unknown benefactor; he cherishes and loves it in his solitude: the Poet, singing a song in which all human beings join with him, rejoices in the presence of truth as our visible friend and hourly companion. Poetry is the breath and finer spirit of all knowledge; it is the impassioned expression which is in the countenance of all Science. Emphatically may it be said of the Poet, as Shakespeare hath said of man, ‘that he looks before and after.’ He is the rock of defence for human nature; an upholder and preserver, carrying everywhere with him relationship and love. In spite of difference of soil and climate, of language and manners, of laws and customs: in spite of things silently gone out of mind, and things violently destroyed; the Poet binds together by passion and knowledge the vast empire of human society, as it is spread over the whole earth, and over all time. The objects of the Poet’s thoughts are everywhere; though the eyes and senses of man are, it is true, his favourite guides, yet he will follow wheresoever he can find an atmosphere of sensation in which to move his wings. Poetry is the first and last of all knowledge—it is as immortal as the heart of man.

As I said, be careful from whom one gains knowledge and be aware of the price of its acquisition.

Reading is the beginning of knowledge acquisition.

The desire of knowledge, like the thirst of riches, increases ever with the acquisition of it.

efforts not so much to acquire knowledge as to dispel a little of the darkness by which we and all our acquisitions are surrounded.

Every acquisition, every step forward in knowledge is the result of courage, of severity toward oneself, of cleanliness with respect to oneself.

it is well known that nothing is such thirsty work as the acquisition of knowledge. Although the chancellor’s orders forbade students and tutors to drink and play before dusk, drinking and playing took place around the clock in Oxenfurt, for it is well known that if there is anything that makes men thirstier than the acquisition of knowledge it is the full or partial prohibition of drinking.

It must be added that, in a way, he was indeed a member of our younger generation, which means that he was honest, that he believed in, demanded, and searched for truth that, because he believed in it, he yearned for to serve it and give his whole strength he was spoiling for immediate action, was prepared to sacrifice everything, his life itself, in an act of supreme devotion. Unfortunately, these young men often fail to understand that the sacrifice of their lives may be the easiest of all sacrifices, much easier, for instance, than giving up five or six years of their seething youth to hard study, to the acquisition of knowledge which would increase their strength tenfold in the service of the same cause, and in the performance of the great works they aspire to. But to sacrifice those few years to study often proves too much for them.

Since we nowadays think that all a man needs for acquisition of truth is to exert his brain more or less vigorously, and since we consider an ascetic approach to knowledge hardly sensible, we have lost the awareness of the close bond that links the knowing of truth to the condition of purity. Thomas says that unchastity's first-born daughter is blindness of the spirit. Only he who wants nothing for himself, who not subjectively 'interested,' can know the truth. On the other hand, an impure, selfishly corrupted will-to-pleasure destroys both resoluteness of spirit and the ability of the psyche to listen in silent attention to the language of reality.

In the process, Albuquerque was consolidating a revolutionary concept of empire. The Portuguese were always aware of how few they were; many of their early contests were against vastly unequal numbers. They quickly abandoned the notion of occupying large areas of territory. Instead, they evolved as a mantra the concept of flexible sea power tied to the occupation of defendable coastal forts and a network of bases. Supremacy at sea; their technological expertise in fortress building, navigation, cartography, and gunnery; their naval mobility and ability to coordinate operations over vast maritime spaces; the tenacity and continuity of their efforts—an investment over decades in shipbuilding, knowledge acquisition, and human resources—these facilitated a new form of long-range seaborne empire, able to control trade and resources across enormous distances. It gave the Portuguese ambitions with a global dimension.

Why am I violent, competitive, ambitious, acquisitive? Why is there in me this constant struggle to become? Obviously, I am running away, taking flight from something through ambition, through acquisitiveness, through wanting to be a success. I am afraid of something, which is making me do all these things. I am not for the moment concerned with the fear of darkness, of public opinion, of what somebody may or may not say of me, because all that is very superficial; I am trying to find out what it is that fundamentally making me afraid, which in turn drives me to be ambitious, competitive, acquisitive, envious, thereby creating animosity and all the rest of it. First of all, it seems to me that we are very lonely people. I am very lonely, inwardly empty, and I don't like that state; I am afraid of it, so I shun it, I run away from it. The very running away creates fear, and to avoid that fear, I indulge in various kinds of action. There is obviously this emptiness in me, in you, from which the mind is escaping through action, through ambition, through the urge to be somebody, to acquire more knowledge - you know, the whole business of violence. And without running away, can the mind look at this emptiness, this extraordinary sense of loneliness, which is the ultimate expression of the self? - the self being the entity, the self-consciousness which is empty when it doesn't run.

prevailing event today is the loss of individuation qua pauperization (cognitive impoverishment) and the growth of information to the detriment of knowledge. It is what has been analyzed, for example, as “cognitive overflow syndrome,” which, rather than facilitating decision-making (the synthesis that must follow from the analytic acquisition of knowledge), paralyzes it: information is not transformed into knowledge or savoir-faire but into an accumulation of hard data.

Let us reason little, but do much. If we are not careful, the acquisition of knowledge will so occupy this life that we shall need another to put our acquired knowledge into practice. The danger is that we imagine ourselves advanced towards perfection in proportion to our knowledge of the way. However, all our beautiful theories-rather than assisting in the death of self -only serve to nourish the life of Adam in us by a secret delight and confidence in our own illumination.

As a species we are a predominantly intelligent and exploratory animal, and beliefs harnessed to this fact will be the most beneficial for us. A belief in the validity of the acquisition of knowledge and a scientific understanding of the world we live in, the creation and appreciation of aesthetic phenomena in all their many forms, and the broadening and deepening of our range of experiences in day-to-day living, is rapidly becoming the 'religion' of our time. Experience and understanding are our rather abstract god-figures, and ignorance and stupidity will make them angry. Our schools and universities are our religious training centres, our libraries, museums, art galleries, theatres, concert halls and sports arenas are our places of communal worship. At home we worship with our books. newspapers. magazines, radios and television sets. In a sense, we still believe in an after-life, because part of the reward obtained from our creative works is the feeling that, through them, we will 'live on' after we are dead. Like all religions, this one has its dangers, but if we have to have one, and it seems that we do, then it certainly appears to be the one most suitable for the unique biological qualities of our species. Its adoption by an ever-growing majority of the world population can serve as a compensating and reassuring source of optimism to set against the pessimism (...) concerning our immediate future as a surviving species.

the principal force for convergence—the diffusion of knowledge—is only partly natural and spontaneous. It also depends in large part on educational policies, access to training and to the acquisition of appropriate skills, and associated institutions.

The seeker after truth must have a care he is not deceived, for false knowledge is far more dangerous than ignorance. All men wish to possess knowledge, but few are willing to pay the price. Always men will seek to take the short cut, the quick route to power, and it is a man’s own mind, not his enemy or foe, that will lure him to evil ways. True knowledge is gained only after the acquisition of wisdom. Without wisdom, a powerful person does not become more powerful, he becomes reckless. His power will turn on him and eventually destroy all he has built.

The Resurrected/Glorified, God-man Jesus and the angelic beings obviously have knowledge with which to think/reason/articulate/communicate. In my opinion, it seems to me there is 'another way' of knowing something. Yet, they have no physical/organic brain?" ~R. Alan Woods [2012]

Education is at present concerned with outward efficiency, and it utterly disregards, or deliberately perverts, the inward nature of man; it develops only one part of him and leaves the rest to drag along as best it can. Our inner confusion, antagonism and fear ever overcome the outer structure of society, however nobly conceived and cunningly built. When there is not the right kind of education we destroy one another, and physical security for every individual is denied. To educate the student rightly is to help him to understand the total process of himself; for it is only when there is integration of the mind and heart in everyday action that there can be intelligence and inward transformation. While offering information and technical training, education should above all encourage an integrated outlook on life; it should help the student to recognize and break down in himself all social distinctions and prejudices, and discourage the acquisitive pursuit of power and domination. It should encourage the right kind of self-observation and the experiencing of life as a whole, which is not to give significance to the part, to the "me" and the "mine", but to help the mind to go above and beyond itself to discover the real. Freedom comes into being only through self-knowledge in one's daily occupations, that is, in one's relationship with people, with things, with ideas and with nature. If the educator is helping the student to be integrated, there can be no fanatical or unreasonable emphasis on any particular phase of life. It is the understanding of the total process of existence that brings integration. When there is self-knowledge, the power of creating illusions ceases, and only then is it possible for reality or God to be. Human beings must be integrated if they are to come out of any crisis, and specially the present world crisis, without being broken; therefore, to parents and teachers who are really interested in education, the main problem is how to develop an integrated individual. To do this, the educator himself must obviously be integrated; so the right kind of education is of the highest importance, not only for the young, but also for the older generation if they are willing to learn and are not too set in their ways. What we are in ourselves is much more important than the traditional question of what to teach the child, and if we love our children we will see to it that they have the right kind of educators.

some linguists have also concluded that, while the innatist perspective provides a plausible explanation for first language acquisition, something else is required for second language acquisition, since it so often falls short of full success. From the cognitive psychology perspective, however, first and second language acquisition are seen as drawing on the same processes of perception, memory, categorization, and generalization. The difference lies in the circumstances of learning as well as in what the learners already know about language and how that prior knowledge shapes their perception of the new language.

Are we simply self-conscious animals improbably appearing for a moment in a cosmos without purpose or significance? If so, that has implications for life, which even ordinary people can work out. Or are we rather illusions of individuality destined to dissolve into the ultimately real Absolute? That would make a difference. Are we instead really materially acquisitive hedonists or carnally desiring sensualists who have nothing higher to which to aspire than the gratifications of possessions and physical sensations that we can use our money and relations to consume? Or maybe only bodies with capacities to define by means of the exercise of will and discourse our identities through self-description and re-description? Or perhaps are we children of a personal God, whose perfect love is determined to rescue us from our self-destruction in order to bring us into the perfect happiness of divine knowledge and worship? Or maybe something else? The differences matter for how life ought to be lived, how we ought to live, as individuals and as a society.12 And ultimately we have no choice but to adopt some position, even if by default our culture adopts it for us. I think we ought to want to embrace a position that is deliberately considered and believed for good reasons.

There’s an old phrase,” Matthew says. “Knowledge is power. Power to do evil, like Jeanine…or power to do good, like what we’re doing. Power itself is not evil. So knowledge itself is not evil.” “I guess I grew up suspicious of both. Power and knowledge,” I say. “To the Abnegation, power should only be given to people who don’t want it.” “There’s something to that,” Matthew says. “But maybe it’s time to grow out of that suspicion.” He reaches under the desk and takes out a book. It is thick, with a worn cover and frayed edges. On it is printed HUMAN BIOLOGY. “It’s a little rudimentary, but this book helped to teach me that it is to be human,” he says. “To be such a complicated, mysterious piece of biological machinery, and more amazing still, to have the capacity to analyze that machinery! That is a special thing, unprecedented in all of evolutionary history. Our ability to know about ourselves and the world is what makes us human.” He hands me the book and turns back to the computer. I look down at the worn cover and run my fingers along the edge of the pages. He makes the acquisition of knowledge feel like a secret, beautiful thing, and an ancient thing. I feel like, if I read this book, I can reach backward through all the generations of humanity to the very first one, whenever it was--that I can participate in something many times larger and older than myself. “Thank you,” I say, and it’s not for the book. It’s for giving something back to me, something I lost before I was able to really have it.

It must be added that, in a way, he was indeed a member of our younger generation, which means that he was honest, that he believed in, demanded, and searched for truth; that, because he believed in it, he yearned for to serve it and give his whole strength he was spoiling for immediate action, was prepared to sacrifice everything, his life itself, in an act of supreme devotion. Unfortunately, these young men often fail to understand that the sacrifice of their lives may be the easiest of all sacrifices, much easier, for instance, than giving up five or six years of their seething youth to hard study, to the acquisition of knowledge which would increase their strength tenfold in the service of the same cause, and in the performance of the great works they aspire to. But to sacrifice those few years to study often proves too much for them.

But desire of knowledge, like the thirst of riches, increases ever with the acquisition of it. The more my uncle Toby pored over his map, the more he took a liking to it!—by the same process and electrical assimilation, as I told you, through which I ween the souls of connoisseurs themselves, by long friction and incumbition, have the happiness, at length, to get all be-virtu’d—be-pictured,—be-butterflied, and be-fiddled.

Another friend of mine, whose insatiable scientific curiosity has impelled him to the most out-of-the-way researches and to the acquisition of encyclopaedic knowledge, has assured me that the Yogi by their practices of withdrawal from the world, concentrating attention on bodily functions, peculiar methods of breathing, actually are able to produce new sensations and diffused feelings in themselves which he regards as regressions to primordial, deeply buried mental states.

My reading has been lamentably desultory and immedthodical. Odd, out of the way, old English plays, and treatises, have supplied me with most of my notions, and ways of feeling. In everything that relates to science, I am a whole Encyclopaedia behind the rest of the world. I should have scarcely cut a figure among the franklins, or country gentlemen, in King John's days. I know less geography than a schoolboy of six weeks standing. To me a map of old Ortelius is as authentic as Arrowsmith. I do not know whereabout Africa merges into Asia, whether Ethiopia lie in one or other of those great divisions, nor can form the remotest, conjecture of the position of New South Wales, or Van Diemen's Land. Yet do I hold a correspondence with a very dear friend in the first named of these two Terrae Incognitae. I have no astronomy. I do not know where to look for the Bear or Charles' Wain, the place of any star, or the name of any of them at sight. I guess at Venus only by her brightness - and if the sun on some portentous morn were to make his first appearance in the west, I verily believe, that, while all the world were grasping in apprehension about me, I alone should stand unterrified, from sheer incuriosity and want of observation. Of history and chronology I possess some vague points, such as one cannot help picking up in the course of miscellaneous study, but I never deliberately sat down to a chronicle, even of my own country. I have most dim apprehensions of the four great monarchies, and sometimes the Assyrian, sometimes the Persian, floats as first in my fancy. I make the widest conjectures concerning Egypt, and her shepherd kings. My friend M., with great pains taking, got me to think I understood the first proposition in Euclid, but gave me over in despair at the second. I am entirely unacquainted with the modern languages, and, like a better man than myself, have 'small Latin and less Greek'. I am a stranger to the shapes and texture of the commonest trees, herbs, flowers - not from the circumstance of my being town-born - for I should have brought the same inobservant spirit into the world with me, had I first seen it, 'on Devon's leafy shores' - and am no less at a loss among purely town objects, tool, engines, mechanic processes. Not that I affect ignorance - but my head has not many mansions, nor spacious, and I have been obliged to fill it with such cabinet curiosities as it can hold without aching. I sometimes wonder how I have passed my probation with so little discredit in the world, as I have done, upon so meagre a stock. But the fact is, a man may do very well with a very little knowledge, and scarce be found out, in mixed company; everybody is so much more ready to produce his own, than to call for a display of your acquisitions. But in a tete-a-tete there is no shuffling. The truth will out. There is nothing which I dread so much, as the being left alone for a quarter of an hour with a sensible, well-informed man that does not know me.

Like first language learners, second language learners do not learn language simply through imitation and practice. They produce sentences that are not exactly like those they have heard. These new sentences appear to be based on internal cognitive processes and prior knowledge that interact with the language they hear around them. Both first and second language acquisition are best described as developing systems with their own evolving rules and patterns, not simply as imperfect versions of the target language.

Pienemann (1999, 2003) developed processability theory on the basis of research with learners of different languages in a variety of settings, both instructional and informal. One important aspect of his theory is the integration of developmental sequences with first language influence. He argues that his theory explains why learners do not simply transfer features from their first language at early stages of acquisition. Instead, they have to develop a certain level of processing capacity in the second language before they can use their knowledge of the features that already exist in their first language.

If thinking in the sense of intellection were the same as judging, for example, it would not be possible to think without judgment. We would not be able to accept a judgment without thinking because sometimes by mere intuition we accept the truth of a judgment, which in turn means that we do infer without intellection. What all this means is that thought is a necessary step in the process of knowing although in every knowledge acquired by the mind it may not be used because the preliminary ground has already been prepared by previous intellections. In fact, this is true of all faculties of knowledge; each faculty is a necessary element for the process as a whole, but not necessarily needed in every knowledge-acquisition process.

A mind that is competitive, held in the conflict of becoming, thinking in terms of comparison, is not capable of discovering the real. Thought-feeling which is intensely aware is in the process of constant self-discovery—which discovery, being true, is liberating and creative. Such self-discovery brings about freedom from acquisitiveness and from the complex life of the intellect. It is this complex life of the intellect that finds gratification in addictions: destructive curiosity, speculation, mere knowledge, capacity, gossip, and so on; and these hindrances prevent simplicity of life. An addiction, a specialization gives sharpness to the mind, a means of focusing thought, but it is not the flowering of thought-feeling into reality.

Considering the monotony and consequent insipidity of life one would find it unendurably tedious after any considerable length of time, were it not for the continual advance of knowledge and insight and the acquisition of even better and clearer understanding of all things, which is partly the fruit of experience, partly the result of the changes we ourselves undergo through the different stages of life by which our point of view is to a certain extent being continually altered, whereby things reveal to us sides we did not yet know. In this way, despite the decline in our mental powers, dies diem docet still holds indefatigably true and gives life an ever-renewed fascination, that what is identical continually appears as something new and different.

The intellectual life may be kept clean and healthful if man will live the life of nature and not import into his mind difficulties which are none of his. No man need be perplexed in his speculations. Not less conspicuous is the preponderance of nature over will in all practical life. There is less intention in history than we ascribe to it. We impute deep-laid far-sighted plans to Cæsar and Napoleon; but the best of their power was in nature, not in them. Our life might be much easier and simpler than we make it; that the world might be a happier place than it is; that there is no need of struggle, convulsions, and despairs, of the wringing of the hands and the gnashing of the teeth; that we miscreate our own evil. A little consideration of what takes place around us every day would show us that a higher law than that of our will regulates events; that our painful labors are unnecessary and fruitless; that only in our easy, simple, spontaneous action are we strong, and by contenting ourselves with obedience we become divine. No man can learn what he has not preparation for learning, however near to his eyes is the object. Not in nature but in man is all the beauty and worth he sees. The world is very empty, and is indebted to this gilding, exalting soul for all its pride. He may see what he maketh. Our dreams are the sequel of our waking knowledge. The visions of the night bear some proportion to the visions of the day. Hideous dreams are exaggerations of the sins of the day. We see our evil affections embodied in bad physiognomies. The same reality pervades all teaching. The man may teach by doing, and not otherwise. If he can communicate himself he can teach, but not you words. He teaches who gives, and he learns who receives. There is no teaching until the pupil is brought into the same state or principle in which you are; a transfusion takes place; he is you and you are he; then is a teaching, and by no unfriendly chance or bad company can he never quite lose the benefit. The effect of every action is measured by the depth of the sentiment from which it proceeds. The great man knew not that he was great. It look a century or two for that fact to appear. What he did, he did because he must; it was the most natural thing in the world, and grew out of the circumstances of the moment. But now, every thing he did, even to the lifting of his finger or the eating of bread, looks large, all-related, and is called an institution. We are full of these superstitions of sense, the worship of magnitude. We call the poet inactive, because he is not a president, a merchant, or a porter. We adore an institution, and do not see that it is founded on a thought which we have. But real action is in silent moments. The epochs of our life are not in the visible facts of our choice of a calling, our marriage, our acquisition of an office, and the like, but in a silent thought by the wayside as we walk; in a thought which revises our entire manner of life and says,—‘Thus hast thou done, but it were better thus.

Without the aid of memory, human cognition would be nil. Without memory, there can be no thinking, no learning, no accumulation of shared knowledge, and no philosophy. Thinking requires the capacity to recall. Thinking is what enables human beings the ability to understand cause and effect, recognize patterns of significance, comprehend the unique context of experience, measure personal activities, and respond to the world in a meaningful way. Knowledge is memory based. Learning demands the acquisition of studious observations and learned information, the ability to recall a slew of previously held factoids on command, and logically and intuitively to extrapolate from such objective facts. Without memory, there could be no morality. Awareness of humankind’s ineluctable sense of impermanence requires the ability to comprehend times passage through use of stored memories. Without the epic sense of being that memory supplies us, there would be no understanding of eternity, we would remain ignorant of the unremitting thump of time, and therefore, we would be forever unaware of humankind’s wretched transience.

The further we go back into history, the more we see personality disappearing beneath the wrappings of collectivity. And if we go right back to primitive psychology, we find absolutely no trace of the concept of an individual. Instead of individuality we find only collective relationship or what Lévy-Bruhl calls participation mystique. The collective attitude hinders the recognition and evaluation of a psychology different from the subject’s, because the mind that is collectively oriented is quite incapable of thinking and feeling in any other way than by projection. What we understand by the concept “individual” is a relatively recent acquisition in the history of the human mind and human culture. It is no wonder, therefore, that the earlier all-powerful collective attitude prevented almost completely an objective psychological evaluation of individual differences, or any scientific objectification of individual psychological processes. It was owing to this very lack of psychological thinking that knowledge became “psychologized,” i.e., filled with projected psychology. We find striking examples of this in man’s first attempts at a philosophical explanation of the cosmos. The development of individuality, with the consequent psychological differentiation of man, goes hand in hand with the de-psychologizing work of objective science.

Look around on your next plane trip. The iPad is the new pacifier for babies and toddlers… Parents and other passengers read on Kindles… Unbeknownst to most of us, an invisible, game-changing transformation links everyone in this picture: the neuronal circuit that underlies the brain’s ability to read is subtly, rapidly changing… As work in neurosciences indicates, the acquisition of literacy necessitated a new circuit in our species’ brain more than 6,000 years ago… My research depicts how the present reading brain enables the development of some of our most important intellectual and affective processes: internalized knowledge, analogical reasoning, and inference; perspective-taking and empathy; critical analysis and the generation of insight. Research surfacing in many parts of the world now cautions that each of these essential “deep reading” processes may be under threat as we move into digital-based modes of reading… Increasing reports from educators and from researchers in psychology and the humanities bear this out. English literature scholar and teacher Mark Edmundson describes how many college students actively avoid the classic literature of the 19thand 20th centuries because they no longer have the patience to read longer, denser, more difficult texts. We should be less concerned with students’ “cognitive impatience,” however, than by what may underlie it: the potential inability of large numbers of students to read with a level of critical analysis sufficient to comprehend the complexity of thought and argument found in more demanding texts… Karin Littau and Andrew Piper have noted another dimension: physicality. Piper, Littau and Anne Mangen’s group emphasize that the sense of touch in print reading adds an important redundancy to information – a kind of “geometry” to words, and a spatial “thereness” for text. As Piper notes, human beings need a knowledge of where they are in time and space that allows them to return to things and learn from re-examination – what he calls the “technology of recurrence”. The importance of recurrence for both young and older readers involves the ability to go back, to check and evaluate one’s understanding of a text. The question, then, is what happens to comprehension when our youth skim on a screen whose lack of spatial thereness discourages “looking back.

The lust of property, and love: what different associations each of these ideas evoke! and yet it might be the same impulse twice named: on the one occasion disparaged from the standpoint of those already possessing (in whom the impulse has attained something of repose, who are now apprehensive for the safety of their "possession"); on the other occasion viewed from the standpoint of the unsatisfied and thirsty, and therefore glorified as "good." Our love of our neighbor, is it not a striving after new property? And similarly our love of knowledge, of truth; and in general all the striving after novelties? We gradually become satiated with the old and securely possessed, and again stretch out our hands; even the finest landscape in which we live for three months is no longer certain of our love, and any kind of more distant coast excites our covetousness: the possession for the most part becomes smaller through possessing. Our pleasure in ourselves seeks to maintain itself by always transforming something new into ourselves, that is just possessing. To become satiated with a possession, that is to become satiated with ourselves. (One can also suffer from excess, even the desire to cast away, to share out, may assume the honorable name of "love.") When we see any one suffering, we willingly utilize the opportunity then afforded to take possession of him; the beneficent and sympathetic man, for example, does this; he also calls the desire for new possession awakened in him, by the name of "love," and has enjoyment in it, as in a new acquisition suggesting itself to him. The love of the sexes, however, betrays itself most plainly as the striving after possession: the lover wants the unconditioned, sole possession of the person longed for by him; he wants just as absolute power over her soul as over the body; he wants to be loved solely, and to dwell and rule in the other soul as what is highest and most to be desired. When one considers that this means precisely to exclude all the world from a precious possession, a happiness, and an enjoyment; when one considers that the lover has in view the impoverishment and privation of all other rivals, and would like to become the dragon of his golden hoard, as the most inconsiderate and selfish of all "conquerors "and exploiters; when one considers finally that to the lover himself, the whole world besides appears indifferent, colorless, and worthless, and that he is ready to make every sacrifice, disturb every arrangement, and put every other interest behind his own, one is verily surprised that this ferocious lust of property and injustice of sexual love should have been glorified and deified to such an extent at all times; yea, that out of this love the conception of love as the antithesis of egoism should have been derived, when it is perhaps precisely the most unqualified expression of egoism. Here, evidently, the non-possessors and desirers have determined the usage of language, there were, of course, always too many of them. Those who have been favored with much possession and satiety, have, to be sure, dropped a word now and then about the "raging demon," as, for instance, the most lovable and most beloved of all the Athenians Sophocles; but Eros always laughed at such revilers, they were always his greatest favorites. There is, of course, here and there on this terrestrial sphere a kind of sequel to love, in which that covetous longing of two persons for one another has yielded to a new desire and covetousness, to a common, higher thirst for a superior ideal standing above them: but who knows this love? Who has experienced it? Its right name — friendship.