Scholarship Appreciation Quotes

It is usually unbearably painful to read a book by an author who knows way less than you do, unless the book is a novel.

Most of us are pseudo-scholars...for we are a very large and quite a powerful class, eminent in Church and State, we control the education of the Empire, we lend to the Press such distinction as it consents to receive, and we are a welcome asset at dinner-parties. Pseudo-scholarship is, on its good side, the homage paid by ignorance to learning. It also has an economic side, on which we need not be hard. Most of us must get a job before thirty, or sponge on our relatives, and many jobs can only be got by passing an exam. The pseudo-scholar often does well in examination (real scholars are not much good), and even when he fails he appreciates their inner majesty. They are gateways to employment, they have power to ban and bless. A paper on King Lear may lead somewhere, unlike the rather far-fetched play of the same name. It may be a stepping-stone to the Local Government Board. He does not often put it to himself openly and say, "That's the use of knowing things, they help you to get on." The economic pressure he feels is more often subconscious, and he goes to his exam, merely feeling that a paper on King Lear is a very tempestuous and terrible experience but an intensely real one. ...As long as learning is connected with earning, as long as certain jobs can only be reached through exams, so long must we take the examination system seriously. If another ladder to employment were contrived, much so-called education would disappear, and no one be a penny the stupider.

I have considered the impudent accusations of Mr Dawkins with exasperation at his lack of serious scholarship. He has apparently not read the detailed discourses of Count Roderigo of Seville on the exquisite and exotic leathers of the Emperor's boots, nor does he give a moment's consideration to Bellini's masterwork, On the Luminescence of the Emperor's Feathered Hat. We have entire schools dedicated to writing learned treatises on the beauty of the Emperor's raiment, and every major newspaper runs a section dedicated to imperial fashion ... Dawkins arrogantly ignores all these deep philosophical ponderings to crudely accuse the Emperor of nudity ... Until Dawkins has trained in the shops of Paris and Milan, until he has learned to tell the difference between a ruffled flounce and a puffy pantaloon, we should all pretend he has not spoken out against the Emperor's taste. His training in biology may give him the ability to recognize dangling genitalia when he sees it, but it has not taught him the proper appreciation of Imaginary Fabrics.

Professor Grant arranged for students who received the scholarships to come to the office and spend five minutes describing to fund-raisers how the scholarship they received changed their lives. The students told them how much they appreciated the hard work of the fund-raising department. Even though the people impacted by the work of the fund-raisers were only there for a short time, the results were astounding. In the following month, the fund-raisers increased their average weekly revenue by more than 400 percent. In a separate similar study, callers showed an average increase of 142 percent in the amount of time they spent on the phone and a 171 percent increase in the amount of funds they raised.

As al-Biruni (Alberuni), the great Islamic scholar of the eleventh century, would put it, ‘the Hindus believe that there is no country but theirs, no nation like theirs, no king like theirs, no religion like theirs, no science like theirs.’ He thought they should travel more and mix with other nations; ‘their antecedents were not as narrow-minded as the present generation,’ he added.8 While clearly disparaging eleventh-century attitudes, al-Biruni thus appears to confirm the impression given by earlier Muslim writers that in the eighth and ninth centuries India was considered anything but backward. Its scientific and mathematical discoveries, though buried amidst semantic dross and seldom released for practical application, were readily appreciated by Muslim scientists and then rapidly appropriated by them. Al-Biruni was a case in point: his scientific celebrity in the Arab world would owe much to his mastery of Sanskrit and access to Indian scholarship.

Communism is a great example of the human tendency to fail to appreciate how our best theories can fail catastrophically in practice, l even if their adherents are motivated by an idealistic vision of "the greater good".

Next to knowledge, commerce was the mainspring of the mobility of Muslim society. The power of money was fully understood by scholars. Their own relative poverty as contrasted to the wealth of the commercial and landholding segments of society remained for them an article of faith - rmly to be believed in and constantly to be proclaimed. Not very many among them might have shown appreciation for the sentiment that the principal merit of knowledge was to help a poor man to be satisfi ed with his lot. As so many other vital concerns, the bitterness of the poorly rewarded intellectual was most vividly put into words by Abû Hayyân at-Tawhidî in the tenth century. From later times, we can document what no doubt had always been the actual situation, namely, that a certain middle-class prosperity based on commercial activity was the background from which scholars most commonly came (unless, perhaps, they happened to be born into a scholarly family of established standing, but even these usually possessed commercial connections). Those who overcame grinding poverty to become prominent in scholarship were but a small minority, albeit a remarkable one. It would be diffi cult to venture any kind of general statement on the social background of Muslim mystics. Whatever it was, they quite naturally rejected wealth in favor of spiritual values, at least in theory.

one of the great advances in evangelical biblical scholarship over the past few generations has been the recovery of biblical theology—that is, a renewed appreciation for the Bible as a theologically unified, historically rooted, progressively unfolding, and ultimately Christ-centered narrative of God’s covenantal work in our world to redeem sinful humanity.

It did, however, fail to appreciate that scientific and other forms of liberal reasoning (such as arguments in favor of democracy and capitalism) are not so much metanarratives (though they can adopt these) as imperfect but self-correcting processes that apply a productive and actionable form of skepticism to everything, including themselves.

Hey!” Someone’s banging on the door of the ladies’ loos: we all jump. Kelly blinks, and one big tear is released. It starts to trickle down her red cheek. “Hey!” the voice calls again. It’s a guy, and not an Italian; they don’t yell “Hey!” here, but “Oh!” instead, which is weird until you get used to it. I’m closest to the door. I grab my dress, hold it over me with one hand, and ease the door open a crack with the other. Behind me, the girls, excited, scream at a pitch that would deafen bats. We’re all ridiculously worked up at the thought of a man seeing us in our underwear, even though we’re planning to go into the river in exactly that. In front of me is a wide male chest. I look up, over the swell of the pectorals, the broad tanned neck, the square jaw, to the cheerful blue eyes and cropped blond hair of Evan, Paige’s brother. Like Paige, he’s built on a massive scale, especially by comparison with the slender, slim-hipped Italians. He completely blocks any view of the club behind him. “Violet!” he says. His eyes widen as he takes in my state of undress, but he’s manfully resisting looking anywhere but my face, which I thoroughly appreciate. “Look, I made the other guys give me their shirts, okay? I thought you’d need all of them.” He’s holding a bunched-up ball of fabric in one big fist, which he pushes toward me; it leaves me in a quandary, as I don’t have my hands free. I wedge the door with my shoulder, which means I can still hold my dress over me and take the shirts with the other. “Thanks!” I exclaim gratefully, realizing that this means Kelly can come swimming with the rest of us, that I can cover my bra up. But Evan isn’t done. He reaches down, takes the hem of his own T-shirt, and pulls it up in one swift movement, dragging it over his head, baring his tanned chest. I can’t help staring. Evan is at college on a football scholarship, apparently, and from his muscle definition, I can’t imagine he gets any time to study. He looks as if he spends every waking minute in the gym. And he’s really close to me. I feel a blush rising to my cheeks, and I try to step back a little, confused by my feelings about this sudden striptease, his physical proximity. His hand reaches out to me again, giving me the T-shirt still warm from his body, still smelling of him. I take it, realizing that my mouth has fallen open at the sight of him. I clamp my lips together as he says, grinning, his white American teeth perfect: “Give this to Paige, okay? Those skinny little Italian guys’ shirts won’t fit around her, and I don’t want my little sister showing her junk all over town.” “Hey!” Paige shouts back crossly. “I do not show my junk all over town! You better not go around telling people that!” Evan’s grin deepens as he looks down at me; he winks. “It’s just too easy to get her going,” he says to me confidentially, seeing my eyebrows raised: I’ve rarely heard Paige this wound up. Evan certainly knows how to press her buttons.

Postmodernism didn’t invent skepticism: it perverted it into a corrosive cynicism. Although postmodern Theorists frequently tell us that liberals and humanists are regressive and want to take us backwards, it is they who advocate returning to satisfying local narratives, revelation, and the “ecstatic glow of subjective certainty,” rather than pursuing progress in the way that has worked so well. Some might argue that an appreciation of the Enlightenment and of the advance of science and reason implies support for atrocities like slavery, genocide, and colonialism, which accompanied our “progress.” This might seem like a good argument if it weren’t for the fact that slavery, invasions, and brutal occupations have happened throughout history. What was special about the modern period is that emerging liberalism showed that those activities were wrong. Others might say that progress is a myth because Nazism, the Holocaust, and genocidal communism all occurred less than a century ago—and after the Enlightenment. This would be reasonable if the argument were that everything that came after the Enlightenment was liberal. In fact, these phenomena show what happens when totalitarianism is allowed to dominate over liberalism. Liberalism has not always been victorious, nor will it always prevail. But life is much better when it does and we should take steps to ensure that.

Professor Grant arranged for students who received the scholarships to come to the office and spend five minutes describing to fund-raisers how the scholarship they received changed their lives. The students told them how much they appreciated the hard work of the fund-raising department. Even though the people impacted by the work of the fund-raisers were only there for a short time, the results were astounding. In the following month, the fund-raisers increased their average weekly revenue by more than 400 percent.