A Quote by Isaac Asimov
During the century after Newton, it was still possible for a man of unusual attainments to master all fields of scientific knowledge. But by 1800, this had become entirely impracticable.
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I'm not a master. I'm a student-master, meaning that I have the knowledge of a master and the expertise of a master, but I'm still learning. So I'm a student-master. I don't believe in the word 'master.' I consider the master as such when they close the casket.
21st century is the century of knowledge and the world has always looked at India whenever knowledge finds prominence. Emergence of knowledge society is no more a slogan but has become a reality. Knowledge will be the fountainhead of all the activities that happen in human development.
All scientific knowledge to which man owes his role as master of the world arose from playful activities.
Great scientific minds, from Claudius Ptolemy of the second century to Isaac Newton of the seventeenth, invested their formidable intellects in attempts to deduce the nature of the universe from the statements and philosophies contained in religious writings.... Had any of these efforts worked, science and religion today might be one and the same. But they are not.
Written in 1895, Alfred Nobel's will endowed prizes for scientific research in chemistry, physics, and medicine. At that time, these fields were narrowly defined, and researchers were often classically trained in only one discipline. In the late 19th century, knowledge of science was not a requisite for success in other walks of life.
Slowly ... the truth is dawning upon women, and still more slowly upon men, that woman is no stepchild of nature, no Cinderella of fate to be dowered only by fairies and the Prince; but that for her and in her, as truly as for and in man, life has wrought its great experiences, its master attainments, its supreme human revelations of the stuff of which worlds are made.
Hindustan had become free. Pakistan had become independent soon after its inception but man was still slave in both these countries -- slave of prejudice … slave of religious fanaticism … slave of barbarity and inhumanity.
When the fields of human knowledge are so various and so vast as is the case in our day, the utmost that can be done by single minds not of encyclopedic range, is to master one subject or branch of subject as thoroughly as possible, and to rest content with knowing that others are working in regions where neither time nor strength will permit us to enter.
In the eighteenth century it was often convenient to regard man as a clockwork automaton. In the nineteenth century, with Newtonian physics pretty well assimilated and a lot of work in thermodynamics going on, man was looked on as a heat engine, about 40 per cent efficient. Now in the twentieth century, with nuclear and subatomic physics a going thing, man had become something which absorbs X-rays, gamma rays and neutrons.
When man invented the bicycle he reached the peak of his attainments. Here was a machine of precision and balance for the convenience of man. And (unlike subsequent inventions for man's convenience) the more he used it, the fitter his body became. Here, for once, was a product of man's brain that was entirely beneficial to those who used it, and of no harm or irritation to others. Progress should have stopped when man invented the bicycle.
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.
In the case of some people, not even if we had the most accurate scientific knowledge, would it be easy to persuade them were we to address them through the medium of that knowledge; for a scientific discourse, it is the privilege of education to appreciate, and it is impossible that this should extend to the multitude.
Pathos truly is the mode for the pessimist. But tragedy requires a nicer balance between what is possible and what is impossible. And it is curious, although edifying, that the plays we revere, century after century, are the tragedies. In them, and in them alone, lies the belief-optimistic, if you will, in the perfectibility of man.
There are no a priori obstacles to the scientific knowledge of the mind, but the scientific knowledge of the mind is not all the knowledge of the mind that there is. This is not an objection to science, it is just a distinction between different kinds of knowledge.
The difference between you, if you consider yourself not enlightened, and an enlightened master is not that the enlightened master has more knowledge. University professors have knowledge, and many enlightened masters have very little knowledge. Jesus probably had less knowledge than any university professor alive today in terms of raw information. Even a relatively uneducated person has more information than Jesus or Buddha ever had about things, such as political things and so on.
Newton advanced, with one gigantic stride, from the regions of twilight into the noon day of science. A Boyle and a Hooke, who would otherwise have been deservedly the boast of their century, served but as obscure forerunners of Newton's glories.
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