A Quote by Horace Mann

But let a man know that there are things to be known, of which he is ignorant, and it is so much carved out of his domain of universal knowledge. — © Horace Mann
But let a man know that there are things to be known, of which he is ignorant, and it is so much carved out of his domain of universal knowledge.
...God does not possess a private knowledge of Himself and a separate knowledge of all the creatures in common. The universal Cause, by knowing Itself, can hardly be ignorant of the things which proceed from It and of which It is the source. This, then, is how God knows all things, not by understanding things, but by understanding Himself.
A man is known to his dog by the smell, to his tailor by the coat, to his friend by the smile; each of these know him, but how little or how much depends on the dignity of the intelligence. That which is truly and indeed characteristic of the man is known only to God.
There is, perhaps, one universal truth about all forms of human cognition: the ability to deal with knowledge is hugely exceeded by the potential knowledge contained in man's environment. To cope with this diversity, man's perception, his memory, and his thought processes early become governed by strategies for protecting his limited capacities from the confusion of overloading. We tend to perceive things schematically, for example, rather than in detail, or we represent a class of diverse things by some sort of averaged "typical instance.
Knowledge signifies things known. Where there are no things known, there is no knowledge. Where there are no things to be known, there can be no knowledge. We have observed that every science, that is, every branch of knowledge, is compounded of certain facts, of which our sensations furnish the evidence. Where no such evidence is supplied, we are without data; we are without first premises; and when, without these, we attempt to build up a science, we do as those who raise edifices without foundations. And what do such builders construct? Castles in the air.
Thinking leads man to knowledge. He may see and hear, and read and learn, as much as he please; he will never know any of it, except that which he has thought over, that which by thinking he has made the property of his mind. Is it then saying too much if I say, that man by thinking only becomes truly man? Take away thought from man's life, and what remains?
People who know little are usually great talkers, while men who know much say little. It is plain that an ignorant person thinks everything he does know important, and he tells it to everybody. But a well-educated man is not so ready to display his learning; he would have too much to say, and he sees that there is much more to be said, so he holds his peace.
The word "knowledge" itself, we like to break it down into two different words, "know" and "ledge." You've got to know the ledge. Know the limitation of things. Know where they go, know where they start from. We say knowledge is the basic foundation of the universe. But everything is first based on something being known. Then, when it's known, then it can be manifested.
Neglect of mathematics work injury to all knowledge, since he who is ignorant of it cannot know the other sciences or things of this world. And what is worst, those who are thus ignorant are unable to perceive their own ignorance, and so do not seek a remedy.
There are four great sciences, without which the other sciences cannot be known nor a knowledge of things secured ... Of these sciences the gate and key is mathematics ... He who is ignorant of this [mathematics] cannot know the other sciences nor the affairs of this world.
War makes monsters of men, you once said to me Todd. Well, so does too much knowledge. Too much knowledge of your fellow man, too much knowledge of his weakness, his pathetic greed and vanity, and how laughably easy it is to control him.
All political theories assume, of course, that most individuals are very ignorant. Those who plead for liberty differ from the rest in that they include among the ignorant themselves as well as the wisest. Compared with the totality of knowledge which is continually utilized in the evolution of a dynamic civilization, the difference between the knowledge that the wisest and that the most ignorant individual can deliberately employ is comparatively insignificant.
For imitation is natural to man from his infancy. Man differs from other animals particularly in this, that he is imitative, and acquires his rudiments of knowledge in this way; besides, the delight in it is universal.
The goal of mankind is knowledge ... Now this knowledge is inherent in man. No knowledge comes from outside: it is all inside. What we say a man 'knows', should, in strict psychological language, be what he 'discovers' or 'unveils'; what man 'learns' is really what he discovers by taking the cover off his own soul, which is a mine of infinite knowledge.
Someone once said that the most important knowledge is knowledge of our own ignorance. Our schools are depriving millions of students of that kind of knowledge by promoting "self-esteem" and encouraging them to have opinions on things of which they are grossly ignorant, if not misinformed.
If there were some solitary or feral man, the passions of the soul would be sufficient for him; by them he would be conformed to things in order that he might have knowledge of them. But because man is naturally political and social, there is need for one man to make his conceptions known to others, which is done with speech. So significant speech was needed if men were to live together. Which is why those of different tongues do not easily live together.
Each member of society can have only a small fraction of the knowledge possessed by all, and...each is therefore ignorant of most of the facts on which the working of society rests...civilization rests on the fact that we all benefit from knowledge which we do not possess. And one of the ways in which civilization helps us to overcome that limitation on the extent of individual knowledge is by conquering intelligence, not by the acquisition of more knowledge, but by the utilization of knowledge which is and which remains widely dispersed among individuals.
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