A Quote by Aneurin Bevan

Discontent arises from a knowledge of the possible, as contrasted with the actual. — © Aneurin Bevan
Discontent arises from a knowledge of the possible, as contrasted with the actual.
Science can only be comprehended epistemologically, which means as one category of possible knowledge, as long as knowledge is not equated either effusively with the absolute knowledge of a great philosophy or blindly with scientistic self-understanding of the actual business of research.
The oppressed without hope are mysteriously quiet. When the conception of change is beyond the limits of the possible, there are no words to articulate discontent so it is sometimes held not to exist. This mistaken belief arises because we can only grasp silence in the moment in which it is breaking.
The mind is a machine that is constantly asking: What would I prefer? Close your eyes, refuse to move, and watch what your mind does. What it does is become discontent with that-which-is. A desire arises, you satisfy that desire, and another arises in its place.
I am someone who values knowledge, actual knowledge. I also value stories and fiction a whole lot, and that's where the fake knowledge comes in.
Christianity, contrasted with the Jewish system of emblems, is truth in the sense of reality, as substance is opposed to shadows, and, contrasted with heathen mythology, is truth as opposed to falsehood.
Everything actual must also first have been possible, before having actual existence.
Actual knowledge is identical with its object: in the individual, potential knowledge is in time prior to actual knowledge, but in the universe as a whole it is not prior even in time. Mind is not at one time knowing and at another not. When mind is set free from its present conditions it appears as just what it is and nothing more: this alone is immortal and eternal (we do not, however, remember its former activity because, while mind in this sense is impassible, mind as passive is destructible), and without it nothing thinks.
From the freedom to explore comes the joy of learning. From knowledge acquired by personal initiative arises the desire for more knowledge. And from mastery of the novel and beautiful world awaiting every child comes self-confidence.
It is possible to know when, at least basically, we please God. In fact, Joseph Smith taught that one of the conditions of genuine faith is to have "an actual knowledge that the course of life which [one] is pursuing is according to [God's] will."
The best-informed man is not necessarily the wisest. Indeed there is a danger that precisely in the multiplicity of his knowledge he will lose sight of what is essential. But on the other hand, knowledge of an apparently trivial detail quite often makes it possible to see into the depth of things. And so the wise man will seek to acquire the best possible knowledge about events, but always without becoming dependent upon this knowledge. To recognize the significant in the factual is wisdom.
We have heard of a Society for the Diffusion of Useful Knowledge. It is said that knowledge is power, and the like. Methinks there is equal need of a Society for the Diffusion of Useful Ignorance, what we will call Beautiful Knowledge, a knowledge useful in a higher sense: for what is most of our boasted so-called knowledge but a conceit that we know something, which robs us of the advantage of our actual ignorance? What we call knowledge is often our positive ignorance; ignorance our negative knowledge.
Never be discontent with the life you've been dealt, be discontent with the way you're living it.
Discover your own discontent, and be grateful, for without divine discontent there would be no creative force.
The sum total of all possible knowledge of God is not possible for a human being, not even through a true revelation. But it is one of the worthiest inquiries to see how far our reason can go in the knowledge of God.
The splendid discontent of God With chaos made the world. And from the discontent of man The worlds best progress springs.
The essence of man is, discontent, divine discontent; a sort of love without a beloved, the ache we feel in a member we no longer have.
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