Dissemination Of Knowledge Quotes

Ideas and opinions are not spontaneously "born" in each individual brain: they have had a centre of formation, or irradiation, of dissemination, of persuasion-a group of men, or a single individual even, which has developed them and presented them in the political form of current reality.

Of all the sciences cultivated by mankind, Astronomy is acknowledged to be, and undoubtedly is, the most sublime, the most interesting, and the most useful. For, by knowledge derived from this science, not only the bulk of the Earth is discovered . . . ; but our very faculties are enlarged with the grandeur of the ideas it conveys, our minds exalted above [their] low contracted prejudices." JAMES FERGUSON, 1757† Long before anyone knew that the universe had a beginning, before we knew that the nearest large galaxy lies two million light-years from Earth, before we knew how stars work or whether atoms exist, James Ferguson’s enthusiastic introduction to his favorite science rang true. Yet his words, apart from their eighteenth-century flourish, could have been written yesterday. But who gets to think that way? Who gets to celebrate this cosmic view of life? Not the migrant farmworker. Not the sweatshop worker. Certainly not the homeless person rummaging through the trash for food. You need the luxury of time not spent on mere survival. You need to live in a nation whose government values the search to understand humanity’s place in the universe. You need a society in which intellectual pursuit can take you to the frontiers of discovery, and in which news of your discoveries can be routinely disseminated.

Palgolak was a god of knowledge. ... He was an amiable, pleasant deity, a sage whose existence was entirely devoted to the collection, categorization, and dissemination of information. ... Palgolak's library ... did not lend books, but it did allow readers in at any time of the day or night, and there were very, very few books it did not allow access to. The Palgolaki were proselytizers, holding that everything known by a worshipper was immediately known by Palgolak, which was why they were religiously charged to read voraciously. But their mission was only secondarily for the glory of Palgolak, and primarily for the glory of knowledge, which was why they were sworn to admit all who wished to enter into their library.

Indeed, the purpose of an encyclopedia is to collect knowledge disseminated around the globe; to set forth its general system to the men with whom we live, and transmit it to those who will come after us, so that the work of preceding centuries will not become useless to the centuries to come; and so that our offspring, becoming better instructed, will at the same time become more virtuous and happy, and that we should not die without having rendered a service to the human race in the future years to come.

stupidity: a process, not a state. A human being takes in far more information than he or she can put out. “Stupidity” is a process or strategy by which a human, in response to social denigration of the information she or he puts out, commits him or herself to taking in no more information than she or he can put out. (Not to be confused with ignorance, or lack of data.) Since such a situation is impossible to achieve because of the nature of mind/perception itself in its relation to the functioning body, a continuing downward spiral of functionality and/or informative dissemination results,’ and he understood why! ‘The process, however, can be reversed,’ the voice continued, ‘at any time.

Let us being again. To take some examples: why should “literature” still designate that which already breaks away from literature—away from what has always been conceived and signified under that name—or that which, not merely escaping literature, implacably destroys it? (Posed in these terms, the question would already be caught in the assurance of a certain fore-knowledge: can “what has always been conceived and signified under that name” be considered fundamentally homogeneous, univocal, or nonconflictual?) To take other examples: what historical and strategic function should henceforth be assigned to the quotation marks, whether visible or invisible, which transform this into a “book,” or which still make the deconstruction of philosophy into a “philosophical discourse”?

Disseminating knowledge is the human duty, sharing it about so that all can benefit.

Articulation plays an important role in the dissemination of knowledge, as knowledge is conceived in the unconstrained vision.

Likewise, everyone at the Circle there had been chosen, and thus the gene pool was extraordinary, the brainpower phenomenal. It was a place where everyone endeavored, constantly and passionately, to improve themselves, each other, share their knowledge, disseminate it to the world.

State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.

The greatest challenge that has surreptitiously arisen in our age is the challenge of knowledge, indeed, not as against ignorance; but knowledge as conceived and disseminated throughout the world by Western civilization; knowledge whose nature has become problematic because it has lost its true purpose due to being unjustly conceived, and has thus brought about chaos in man's life instead of, and rather than, peace and justice; knowledge which pretends to be real but which is productive of confusion and scepticism, which has elevated doubt and conjecture to the 'scientific' rank in methodology; knowledge which has, for the first time in history, brought chaos to the Three Kingdom of Nature; the animal, vegetal and mineral.

An editor doesn't just read, he reads well, and reading well is a creative, powerful act. The ancients knew this and it frightened them. Mesopotamian society, for instance, did not want great reading from its scribes, only great writing. Scribes had to submit to a curious ruse: they had to downplay their reading skills lest they antagonize their employer. The Attic poet Menander wrote: "those who can read see twice as well." Ancient autocrats did not want their subjects to see that well. Order relied on obedience, not knowledge and reflection. So even though he was paid to read as much as write messages, the scribe's title cautiously referred to writing alone (scribere = "to write"); and the symbol for Nisaba, the Mesopotamian goddess of scribes, was not a tablet but a stylus. In his excellent book A History of Reading, Alberto Manguel writes, "It was safer for a scribe to be seen not as one who interpreted information, but who merely recorded it for the public good." In their fear of readers, ancients understood something we have forgotten about the magnitude of readership. Reading breeds the power of an independent mind. When we read well, we are thinking hard for ourselves—this is the essence of freedom. It is also the essence of editing. Editors are scribes liberated to not simply record and disseminate information, but think hard about it, interpret, and ultimately, influence it.

Wealth is what Nature gives us and what a reasonable man can make out of the gifts of Nature for his reasonable use. The sunlight, the fresh air, the unspoiled face of the earth, food, raiment and housing necessary and decent; the storing up of knowledge of all kinds, and the power of disseminating it; means of free communication between man and man; works of art, the beauty which man creates when he is most a man, most aspiring and thoughtful--all things which serve the pleasure of people ... This is wealth. Nor can I think of anything worth having which does not come under one or other of these heads. But think, I beseech you, of the product of ... the workshop of the world, and will you not be bewildered, as I am, at the thought of the mass of things which no sane man could desire, but which our useless toil makes -- and sells?

Mortals prattle on about lonely impulses of delight and the gift of knowledge, and think that teaching is a trade like metalsmithing or healing or telling lies on television. It is not. It is the dissemination of power unto a new generation and nothing less. For her, as for you, lessons demand real risk in order to attain their true rewards.

Campuses can never punish or censor the expression of ideas, however offensive, because otherwise they cannot perform their function of promoting inquiry, discovery, and the dissemination of new knowledge.

What is teaching but the art of planting and nurturing power?” Lea replied. “Mortals prattle on about lonely impulses of delight and the gift of knowledge, and think that teaching is a trade like metalsmithing or healing or telling lies on television. It is not. It is the dissemination of power unto a new generation and nothing less. For her, as for you, lessons demand real risk in order to attain their true rewards.

To eliminate the discrepancy between men's plans and the results achieved, a new approach is necessary. Morphological thinking suggests that this new approach cannot be realized through increased teaching of specialized knowledge. This morphological analysis suggests that the essential fact has been overlooked that every human is potentially a genius. Education and dissemination of knowledge must assume a form which allows each student to absorb whatever develops his own genius, lest he become frustrated. The same outlook applies to the genius of the peoples as a whole.

The truth is that a more reasoned approach to politics does not come easily, but nor is it impossible. Like literacy, it requires hard work and the right cultural circumstances. And there is reason not to despair completely: the scientific study of our political psychology and biases is still quite young, and its key findings are still to be widely disseminated. We have yet to turn this crucial self-knowledge into common knowledge, and to make it part of our culture. In particular, we have yet to see it change the perhaps most important aspect of our culture, namely our social incentives.

Royal Society of London for Improving Natural Knowledge. More simply known as the Royal Society, the world’s oldest national scientific organization was established in 1660 to promote and disseminate “new science” by big thinkers of the day such as Sir Francis Bacon, the Enlightenment’s promulgator of “the prolongation of life.

As the Leonardo scholar Charles Hope has pointed out, “He had no real understanding of the way in which the growth of knowledge was a cumulative and collaborative process.”41 Although he would occasionally let visitors glimpse his work, he did not seem to realize or care that the importance of research comes from its dissemination.

However, what stores like Urban Outfitters—and every mall goth’s favorite, Hot Topic—offer is unprecedented access to subcultures often out of reach for young people. Those in rural areas without a local witch shop or knowledge about the occultic side of the internet can be introduced to an entire subculture through these stores. Perhaps they will pick up a tarot deck first as a gag gift, and then look further into the ancient practice of divination, and maybe even learn about the feminist history of Pamela Coleman Smith, a member of British occult society the Hermetic Order of the Golden Dawn, who is responsible for creating the iconic images on the ubiquitous Rider-Waite deck. Where democratic dissemination ends and exploitation begins is tricky territory.

Do the gentlemen know what times we are living in? An epoch has commenced that has long been foretold: the Church is rocking, rocking so heavily that it is doubtful whether it can regain its balance: for faith has gone missing... The number of those whom a certain degree and breadth of knowledge has rendered incapable of faith has swelled considerably. This attests to the universal dissemination of coarse rationalism, whose bulldog features are growing more and more widespread. It is quite calmly preparing to measure with its tailor's yardstick the profound mysteries of Christianity over which the centuries have brooded and quarrelled, and imagines itself to be marvellously clever. Above all the central Christian dogma, the doctrine of original sin, has become a risible plaything for the level-headed rationalists ; that is because they think that nothing is clearer and surer than that each man's existence begins at his birth, hence he cannot possibly have entered the world in a state of guilt. How acute of them ! - And just as wolves will start to prowl when poverty and neglect take hold of a village , so an ever-lurking materialism will raise its head in these conditions and assume control along with its companion, bestiality (which certain people call humanism).

With so much knowledge written down and disseminated and so many ardent workers and eager patrons conspiring to produce the new, it was inevitable that technique and style should gradually turn from successful trial and error to foolproof recipe. The close study of antique remains, especially in architecture, turned these sources of inspiration into models to copy. The result was frigidity—or at best cool elegance. It is a cultural generality that going back to the past is most fruitful at the beginning, when the Idea and not the technique is the point of interest. As knowledge grows more exact, originality grows less; perfection increases as inspiration decreases. In painting, this downward curve of artistic intensity is called by the sug- gestive name of Mannerism. It is applicable at more than one moment in the history of the arts. The Mannerist is not to be despised, even though his high competence is secondhand, learned from others instead of worked out for himself. His art need not lack individual character, and to some connoisseurs it gives the pleasure of virtuosity, the exercise of power on demand, but for the critic it poses an enigma: why should the pleasure be greater when the power is in the making rather than on tap? There may be no answer, but a useful corollary is that perfection is not a necessary characteristic of the greatest art.

Gentlemen, it is not my place to tell you how to do your jobs. I am a scientist, not a congressman. My task is to raise questions, carefully record observations, and vigorously analyze the dat, in hopes that others might raise more questions after me. There cannot be science the interrogation of closely held beliefs, as well as the demolition of personal aversions and biases, There cannot be science without free and unfettered dissemination of the truth. When you, as the creators of policy, seek to use your power to curtail understanding and thwart free exchange of knowledge and ideas, it is not I who will suffer the consequences of this, but rather the whole nation, and, indeed, the the entire world.

the mainstream knowledge system, especially its disseminators and evaluators, is fundamentally distorted by the anti-impact framework, which causes it to consistently ignore fossil fuels’ fundamental benefits to human flourishing and to catastrophize fossil fuels’ thus far masterable side-effects. Its catastrophizing includes, as we saw in chapter 2 and chapter 4, wildly and negatively distorting the various environmental side-effects of fossil fuels—including by elevating the minority of specialists with the most extreme negative views to the status of designated experts. And in the previous chapter we saw pervasive climate mastery denial that makes all catastrophe predictions we hear from our knowledge system suspect.

The heritage that we can now more fully transmit is richer than ever before. It is richer than that of Pericles, for it includes all the Greek flowering that followed him; richer than Leonardo’s, for it includes him and the Italian Renaissance; richer than Voltaire’s, for it embraces all the French Enlightenment and its ecumenical dissemination. If progress is real despite our whining, it is not because we are born any healthier, better, or wiser than infants were in the past, but because we are born to a richer heritage, born on a higher level of that pedestal which the accumulation of knowledge and art raises as the ground and support of our being. The heritage rises, and man rises in proportion as he receives it. History is, above all else, the creation and recording of that heritage;

We are living in a golden age of genetic research, with new technologies permitting the easy collection of genetic data from millions upon millions of people and the rapid development of new statistical methodologies for analyzing it. But it is not enough to just produce new genetic knowledge. As this research leaves the ivory tower and disseminates through the public, it is essential for scientists and the public to grapple with what this research means about human identity and equality. Far too often, however, this essential task of meaning-making is being abdicated to the most extreme and hate-filled voices. As Eric Turkheimer, Dick Nisbett, and I warned: If people with progressive political values, who reject claims of genetic determinism and pseudoscientific racialist speculation, abdicate their responsibility to engage with the science of human abilities and the genetics of human behavior, the field will come to be dominated by those who do not share those values.

Brunelleschi’s successor as a theorist of linear perspective was another of the towering Renaissance polymaths, Leon Battista Alberti (1404 –1472), who refined many of Brunelleschi’s experiments and extended his discoveries about perspective. An artist, architect, engineer, and writer, Alberti was like Leonardo in many ways: both were illegitimate sons of prosperous fathers, athletic and good-looking, never-married, and fascinated by everything from math to art. One difference is that Alberti’s illegitimacy did not prevent him from being given a classical education. His father helped him get a dispensation from the Church laws barring illegitimate children from taking holy orders or holding ecclesiastical offices, and he studied law at Bologna, was ordained as a priest, and became a writer for the pope. During his early thirties, Alberti wrote his masterpiece analyzing painting and perspective, On Painting, the Italian edition of which was dedicated to Brunelleschi. Alberti had an engineer’s instinct for collaboration and, like Leonardo, was “a lover of friendship” and “open-hearted,” according to the scholar Anthony Grafton. He also honed the skills of courtiership. Interested in every art and technology, he would grill people from all walks of life, from cobblers to university scholars, to learn their secrets. In other words, he was much like Leonardo, except in one respect: Leonardo was not strongly motivated by the goal of furthering human knowledge by openly disseminating and publishing his findings; Alberti, on the other hand, was dedicated to sharing his work, gathering a community of intellectual colleagues who could build on each other’s discoveries, and promoting open discussion and publication as a way to advance the accumulation of learning. A maestro of collaborative practices, he believed, according to Grafton, in “discourse in the public sphere.” When Leonardo was a teenager in Florence, Alberti was in his sixties and spending much of his time in Rome, so it is unlikely they spent time together. Alberti was a major influence nonetheless.

Just as the printing press led to the appearance of a new set of possibilities for democracy, beginning five hundred years ago—and just as the emergence of electronic broadcasting reshaped those possibilities, beginning in the first quarter of the twentieth century—the Internet is presenting us with new possibilities to reestablish a healthy functioning self-government, even before it rivals television for an audience. In fact, the Internet is perhaps the greatest source of hope for reestablishing an open communications environment in which the conversation of democracy can flourish. It has extremely low entry barriers for individuals. The ideas that individuals contribute are dealt with, in the main, according to the rules of a meritocracy of ideas. It is the most interactive medium in history and the one with the greatest potential for connecting individuals to one another and to a universe of knowledge. An important distinction to make is that the Internet is not just another platform for disseminating the truth. It’s a platform for pursuing the truth, and the decentralized creation and distribution of ideas, in the same way that markets are a decentralized mechanism for the creation and distribution of goods and services. It’s a platform, in other words, for reason. But just as it is important to avoid romanticizing the printing press and the information ecosystem it created, it is also necessary to keep a clear-eyed view of the Internet’s problems and abuses. It is hard to imagine any human evil that is not somehow abundantly displayed somewhere on the Internet. Parents of young children are often horrified to learn what obscene, grotesque, and savage material is all too easily available to children whose Web-surfing habits are not supervised or electronically limited. Teen suicides, bullying, depravity, and criminal behavior of all descriptions are described and—some would argue—promoted on the Internet. As with any tool put at the disposal of humankind, it can be, and is, used for evil as well as good purposes. And as always, it is up to us—particularly those of us who live in a democracy—to make intelligent choices about how and for what we use this incredibly powerful tool.

Do the gentlemen know what times we are living in? An epoch has commenced that has long been foretold: the Church is rocking, rocking so heavily that it is doubtful whether it can regain its balance: for faith has gone missing... The number of those whom a certain degree and breadth of knowledge has rendered incapable of faith has swelled considerably. This attests to the universal dissemination of coarse rationalism, whose bulldog features are growing more and more widespread. It is quite calmly preparing to measure with its tailor's yardstick the profound mysteries of Christianity over which the centuries have brooded and quarrelled, and imagines itself to be marvellously clever. Above all the central Christian dogma, the doctrine of original sin, has become a risible plaything for the level-headed rationalists ; that is because they think that nothing is clearer and surer than that each man's existence begins at his birth, hence he cannot possibly have entered the world in a state of guilt. How acute of them! — And just as wolves will start to prowl when poverty and neglect take hold of a village, so an ever-lurking materialism will raise its head in these conditions and assume control along with its companion, bestiality (which certain people call humanism).

But the Hermetic Teachings go much further than do those of modern science. They teach that all manifestation of thought, emotion, reason, will or desire, or any mental state or condition, are accompanied by vibrations, a portion of which are thrown off and which tend to affect the minds of other persons by "induction." This is the principle which produces the phenomena of "telepathy"; mental influence, and other forms of the action and power of mind over mind, with which the general public is rapidly becoming acquainted, owing to the wide dissemination of occult knowledge by the various schools, cults and teachers along these lines at this time. Every thought, emotion or mental state has its corresponding rate and mode of vibration. And by an effort of the will of the person, or of other persons, these mental states may be reproduced, just as a musical tone may be reproduced by causing an instrument to vibrate at a certain rate — just as color may be reproduced in the same way. By a knowledge of the Principle of Vibration, as applied to Mental Phenomena, one may polarize his mind at any degree he wishes, thus gaining a perfect control over his mental states, moods, etc. In the same way he may affect the minds of others, producing the desired mental states in them. In short, he may be able to produce on the Mental Plane that which science produces on the Physical Plane — namely, "Vibrations at Will." This power of course may be acquired only by the proper instruction, exercises, practice, etc., the science being that of Mental Transmutation, one of the branches of the Hermetic Art.

Perhaps also there are some necessary truths about mind, language, and perception after all, a compendium of superscientific truths awaiting discovery and dissemination by philosophers. If so, however, one would expect the same to be true of other subjects. For example, one would expect there to be a set of necessary truths about all possible living things; and another set about all possible stars and galaxies; and another set about all possible forms of matter; and so on. One would expect, that is, a significant compendium of a priori knowledge on almost every significant subject: space, time, motion, light, matter, planets, fire, cosmology, life, weather, medicine, and so forth. Given the thousands of years philosophers have had to penetrate these subjects, we might well ask in which books the apodictic fruits of so much a priori labour have been written down. Put thus bluntly, the question is embarrassing. There is no such accumulated compendium of important a priori truths on any of these topics. And this despite the fact that philosophers have been talking and theorizing with enthusiasm about all of them for over twenty-five centuries. Claims of necessary truth have regularly been made, but empirical refutation has been their most common fate. What has accumulated instead is a rich compendium of a posteriori knowledge, a compendium born of the continuing labours of various subdivisions of earlier philosophy, subdivisions now quite properly identified as sciences. It now seems silly to expect philosophical techniques to reveal important necessary truths about all possible planets, or all possible forms of matter, or all possible living things. But if it is just plain silly to expect this for planets, matter, and life, why should it be sound philosophy to expect it for language, mind, and perception?

Consider education not as the painful accumulation of facts and dates and reigns, nor merely the necessary preparation of the individual to earn his keep in the world, but as the transmission of our mental, moral, technical, and aesthetic heritage as fully as possible to as many as possible, for the enlargement of man's understanding, control, embellishment, and enjoyment of life. The heritage that we can now more fully transmit is richer than ever before. It is richer than that of Pericles, for it includes all the Greek flowering that followed him; richer than Leonardo's, for it includes him and the Italian Renaissance; richer than Voltaire's, for it embraces all the French Enlightenment and its ecumenical dissemination. If progress is real despite our whining, it is not because we are born any healthier, better, or wiser than infants were in the past, but because we are born to a richer heritage, born on a higher level of that pedestal which the accumulation of knowledge and art raises as the ground and support of our being. The heritage rises, and man rises in proportion as he receives it. History is, above all else, the creation and recording of that heritage; progress is its increasing abundance, preservation, transmission, and use. To those of us who study history not merely as a warning reminder of man's follies and crimes, but also as an encouraging remembrance of generative souls, the past ceases to be a depressing chamber of horrors; it becomes a celestial city, a spacious country of the mind, wherein a thousand saints, statesmen, inventors, scientists, poets, artists, musicians, lovers, and philosophers still live and speak, teach and carve and sing. The historian will not mourn because he can see no meaning in human existence except that which man puts into it; let it be our pride that we ourselves may put meaning into our lives, and sometimes a significance that transcends death. If a man is fortunate he will, before he dies, gather up as much as he can of his civilized heritage and transmit it to his children. And to his final breath he will be grateful for this inexhaustible legacy, knowing that it is our nourishing mother and our lasting life.

Here we seem to have arrived at the terminus of Buddhist cosmology as a practical philosophy. It is a point all ancient views of the universe have finally reached. As knowledge is disseminated in ever-greater amounts, people have sought out the rational and overturned old dogmas.

In summary, a conceptual framework is a plan that guides the researcher in developing a research question; contemplating epistemology, theory, and ethics; engaging with community; self-situating; considering existing knowledge; hearing story; choosing methods and analytical strategies; and presenting the research and arranging for reciprocity in disseminating findings.

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Sceptical Ketman is widely disseminated throughout intellectual circles. One argues that humanity does not know how to handle its knowledge or how to resolve the problems of production and division of goods.

37. 'But more potent forces motivated these subsequent authors as well. Across cultures and eras, the two greatest powers behind the production and dissemination of knowledge - which is to say, its CONTROL - have been RELIGIOUS AUTHORITIES and THE STATE, and one or the other typically provided both the financial means and the ideological ends for compendium projects'. Against the backdrop of this quote, why is it important to devise your own opinion on every subject, having previously conducted your own private investigation? Discuss at length.

But so, too, can unproductive paths persist. The increasing returns characteristic of an initial set of institutions that provide disincentives to productive activity will create organizations and interest groups with a stake in the existing constraints. They will shape the polity in their interests…Such institutions provide incentives that may encourage military domination of the polity and economy, religious fanaticism, or plain, simple redistributive organizations, but they provide few rewards from increases in the stock and dissemination of economically useful knowledge… The subjective mental constructs of the participants will evolve an ideology that not only rationalizes the society's structure but accounts for its poor performance. As a result the economy will evolve policies that reinforce the existing incentives and organisations.

The capture of Constantinople by the Turks (1453) caused the flight of learned Greeks to the West. These carried with them priceless manuscripts containing the old Greek literature long forgotten in the darkened West. Soon Greek Professors were teaching in the Universities of Italy the language which gave the key to these treasures of knowledge, and from there to Oxford the study of Greek spread rapidly. From this arose such a reviving of literature as deserved the name given to it of these Renaissance, New Birth, or New Learning, but the restoration amid publication of the text of the Greek New Testament had more powerful results than were produced by the recovery of any other of the restored literature. At the same time the invention of printing provided the means by which the new knowledge could be disseminated, and it was in printing the Bible that the first printing presses were chiefly occupied.

What made the library of Alexandria great wasn’t just the collection of books, but rather its intellectual raison d’être: the insatiable pursuit, creation, and dissemination of knowledge as a force to drive civilization.

There cannot be science without the interrogation of closely held beliefs, as well as the demolition of personal aversions and biases. There cannot be science without the free and unfettered dissemination of truth. When you, as the creators of policy, seek to use your power to curtail understanding and thwart the free exchange of knowledge and ideas, it is not I who will suffer the consequences of this, but rather the whole nation, and, indeed, the entire world.

The act of publishing can hone analysis and disseminate knowledge across social movements and among important allies. it can also contribute to obsolescence. The market's thirst for quickly consumable information can move from public knowledge to stories of accomplishments, or even to postmortems on the failures of utopian visions. Efforts to identify limitations can unwittingly fuel skepticism and demoralization in a social movement project that is facing considerable odds. Given the ambitiousness of our collective projects and the infinitesimal resources fuelling them, the pervasiveness of our efforts and doggedness in their pursuit cannot be underestimated. Lest these stories become lost archaeological remnants rather than the foundation for new and lasting structures, our radical work is to embody these lessons in daily practice and to push for greater collective impact.

Many professors forget that their professional responsibility is not only to generate new knowledge but also to seek to maximally disseminate it.

Knowledge creation and its dissemination are two sides of the same coin—knowledge does not impact on society if it is unable to disseminate

Gentlemen, it is not my place to tell you how to do your jobs. I am a scientist, not a congressman. My task is to raise questions, carefully record observations, and vigorously analyze the data, in hopes that others might raise more questions after me. There cannot be science without the free and unfettered dissemination of truth. When you, as the creators of policy, see to use your power to curtail understanding and thwart the free exchange of knowledge and ideas, it is not I who will suffer the consequences of this, but rather the whole nation, and, needed, the entire world.

The market order should no longer be fastened to a single dogmatic version of itself. The new vanguardism should be deepened and disseminated to achieve its revolutionary potential, lifting up the productivity of the mass of workers in the economy

Knowledge is more widely disseminated and freely available than ever before, making it much easier for people to operate at higher levels of consciousness in their work and consequently to be more productive.

There is literally no point of learning new things if you can not disseminate the earned knowledge to the wider audience.

Information has always been the key resource in our lives. It has allowed us to improve society, medical care, and decision-making, to enjoy personal and economic growth, and to better choose our elected officials. It is also a fairly costly resource to acquire and handle. As knowledge becomes more available—and decentralized through the Internet—the notions of accuracy and authoritativeness have become clouded. Conflicting viewpoints are more readily available than ever, and in many cases they are disseminated by people who have no regard for facts or truth. Many of us find we don’t know whom to believe, what is true, what has been modified, and what has been vetted. We don’t have the time or expertise to do research on every little decision. Instead, we rely on trusted authorities, newspapers, radio, TV, books, sometimes your brother-in-law, the neighbor with the perfect lawn, the cab driver who dropped you at the airport, your memory of a similar experience.

The primary goal of climate research is no longer the advancement of knowledge; it is instead the protection and dissemination of the IPCC party line.

And so I spent some time pondering the idea that the nucleus of a university resides in its knowledge contained, preserved, and disseminated: without a library, there is no university.

Education is a basic human need which can certainly be considered a path to social development. Expansion of individual knowledge leads to expansion of civilized thought process and with the dissemination of such thinking the society develops and grows to the next level. This brings about social change and development with marked progress. Social development begins within the mind, with the desire to change and improve. This desire may have been inculcated through learning or observation. Such desires must be fueled towards progress.

To understand what’s going on in the world, people must pursue economic literacy. I am not talking about the bastardized economics disseminated by ivory tower pseudo-intellectuals. I am talking about Austrian praxeology; I am talking about human action. It’s through this conduit of knowledge that people internalize the vile and evil nature of governments.

Books record knowledge, preserve wisdom, and disseminate information; nourishing minds, changing lives.

Recurring to Plato’s observation that a philosopher must have a good memory, let us inquire whether the continuous dissemination, of news by the media under discussion does not produce the provincial in time. The constant stream of sensation, eulogized as lively propagation of what the public wants to hear, discourages the pulling-together of events from past time into a whole for contemplation. Thus, absence of reflection keeps the individual from being aware of his former selves, and it is highly questionable whether anyone can be a member of a metaphysical community who does not preserve such memory. Upon the presence of the past in the present depends all conduct directed by knowledge. There

In Vienna, Modernism had three main characteristics. The first was the new view of the human mind as being largely irrational by nature. In a radical break with the past, the Viennese modernists challenged the idea that society is based on the rational actions of rational human beings. Rather, they contended, unconscious conflicts are present in everyone in their everyday actions. By bringing these conflicts to the surface, the modernists confronted conventional attitudes and values with new ways of thought and feeling, and they questioned what constitutes reality, what lies below the surface appearances of people, objects, and events. Consequently, at a time when people elsewhere wanted to obtain greater mastery of the external world, of the means of production and the dissemination of knowledge, modernists in Vienna focused inward and tried to understand the irrationality of human nature and how irrational behavior is reflected in the relationship of one person to another. They discovered that beneath their elegant, civilized veneer, people harbor not only unconscious erotic feelings, but also unconscious aggressive impulses that are directed against themselves as well as others. Freud later called these dark impulses the death instinct. The

It's not unreasonable [...] to suppose that some kind of cosmic "sky-ground" religion lay behind the alignments to the solstices and the equinoxes at Watson Brake and at the other early sites--a religion sufficiently robust to ensure the continuous successful transmission of a system of geometry, astronomy, and architecture over thousands of years. John Clark is in no doubt. 'The evidence,' he says, 'suggests very old and widely disseminated knowledge about how to build large sites. The building lore persisted remarkably intact for so long that I think we can, and must, assume that it was part of special knowledge tied to ritual practice.' Where did this special knowledge come from before it appeared at Watson Brake?

Teaching is not just about dissemination of knowledge, but drilling three major skills in children - personalized study strategy, time management and memory retention. This means teaching course material is not enough, teaching how to learn is equally important.

it is Christians who have been primarily responsible for disseminating knowledge of the Torah to so much of the world.

Context-Based Learning: Why Mentorship Is More Effective than Formal Education The military and several missionary programs use a learning and teaching method known as “context-based learning” to radically accelerate the learning process. Context-based learning occurs in a social situation where knowledge is acquired and processed through collaboration and practical use, not merely the dissemination of information from a teacher. In order for this knowledge to be acquired, a learner engages in a real-life task, not a theoretical task. The skills the learner develops clearly match and naturally translate into real-world settings.

I claim that I am moved by love. I have nothing but love, not only for every man but also for every being—not only absence of hatred but positive love. I see the Lord in every face. I do not deal in opinions, but only in thought. Thought is not walled in or tied down, it can be shared with people of goodwill; in this way thought grows and spreads. There is nothing so powerful as love and thought—no institution, no government, no ‘ism’, no scripture, no weapon. I hold that these, love and thought, are the only sources of power. It is my firm conviction that a spark of true knowledge can burn down all the problems in the world. With this conviction I have spent all my life in the pursuit and dissemination of knowledge. During the course of my work, I have aimed at finding out how difficulties of every kind in the life of society, and in the life of the individual, may be overcome by non-violence. That is my chief task. I certainly used the problem of land as my framework, but my basic aim is to teach and commend the idea of Samyayoga—of unity and equality—and compassion.

The strong relationship between humans and books relates to the role of the written word in the dissemination of knowledge, feeling, and experience over thousands of years [...] Our simultaneously emotional and spiritual relationship to the book is about how the book "speaks to us." It is a medium connecting us to other people both living and dead.

It became forbidden to use rational thought. Early Church leader Tertullian, advocating faith rather than rational thought said, “The son of god died: It must needs be believed because it is absurd”. He (Christ) was buried and rose again: it is certain because it is impossible”. Early Catholic leaders consciously proscribed and established as heretical any thinking that might incite challenge. Theodosius I, Emperor of Byzantium issued an edict allowing worship only of the Christian father and son, banning the worship of any deities or pagan ideas, in 389 CE. The writings of the early Church fathers were thus left undisputed by rival philosophies and in time they came to have the same weight as the Bible itself. All of this was revealed “truth”. It is of great importance to understand that most of what has passed down to Christians as “sin” especially sexual sin, had nothing to do with the man called Christ or even of the books (new testament) written by those who never knew him (Mark 60 CE., Mathew 90 CE, Luke 90 CE., John 90 CE.). Instead these views of sin and what it was to be Christian came from a few influential fathers of the early Church, writing as the Roman empire died.Augustine, the greatest early Christian “thinker” of them all said: “This is the disease of curiosity… It is this which drives us to try and discover the secrets of nature, those secrets which are beyond our understanding, which can avail us nothing and which man should not wish to learn.” With these words, Augustine set the spirit and tone for the Dark Ages to come. Early Church fathers greatly feared any challenge to their ideas. Their fear of knowledge led to a shutting down of all free thought. Bishops deliberately outlawed and declared heretical any thoughts that might lead to a more open minded atmosphere. They strove to codify as fact, a narrow interpretation of the gospels. To do so they altered some gospels and outlawed hundreds of others to project the particular “truth” they had chosen. Their thought centered on sin, the depravity of sex and the merit of suffering as much as Christ. Since Christian fathers had little interest in the vast wealth of learning compiled by the pagan Greeks and Romans, they simply stopped copying and disseminating these works and substituted a carefully edited and selected group of books to comprise the Bible. Almost the only other learning that was supported were the works of the early Church fathers designating a selected and censored Christianity.

Digital communications tools allow top performers to efficiently manage much larger organizations and reach much larger audiences. By breaking down the barriers to disseminating information, ICT empowers the world’s top knowledge workers and undercuts the economic role of many in the middle.

Robson, Eleanor. 2008. Mathematics in Ancient Iraq: A Social History. Princeton and Oxford: Princeton University Press. Robson, Eleanor. 2009. “Mathematics Education in an Old Babylonian Scribal School.” In The Oxford Handbook of the History of Mathematics, edited by Eleanor Robson and Jacqueline Stedall, 199–227. Oxford and New York: Oxford University Press. Robson, Eleanor. 2011. “The Production and Dissemination of Scholarly Knowledge.” In The Oxford Handbook of Cuneiform Culture, edited by Karen Radner and Eleanor Robson, 557–576. Oxford,

Gentlemen, it is not my place to tell you how to do your jobs. I am a scientist, not a congressman. My task is to raise questions, carefully record observations, and vigorously analyze the data, in hopes that others might raise more questions after me. There cannot be science without the interrogation of closely held beliefs, as well as the demolition of personal aversions and biases. There cannot be science without the free and unfettered dissemination of truth. When you, as the creators of policy, seek to use your power to curtail understanding and thwart the free exchange of knowledge and ideas, it is not I who will suffer the consequences of this, but rather the whole nation, and, indeed, the entire world.

The International Journal of Linguistics, Applied Psychology, and Technology (IJLAPT) is a peer-reviewed, interdisciplinary academic journal and research platform dedicated to advancing knowledge at the intersection of language sciences, psychological studies, and technological innovation. IJLAPT provides a global forum for scholars, researchers, and practitioners to share original research, critical reviews, and innovative methodologies that explore how language, mind, and technology interact in real-world applications. Our mission is to promote high-quality, impactful research that bridges the gaps between theory and practice across disciplines. We support academic excellence, international collaboration, and the dissemination of knowledge that addresses complex human and technological challenges in education, mental health, communication, AI, and digital learning environments. IJLAPT is committed to fostering a diverse academic community and adheres to the highest standards of scholarly publishing, peer review, and ethical research practices.

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