A Quote by Jiddu Krishnamurti

Acquiring knowledge is a form of imitation. — © Jiddu Krishnamurti
Acquiring knowledge is a form of imitation.
When inquiry is suppressed by previous knowledge, or by the authority and experience of another, then learning becomes mere imitation, and imitation causes a human being to repeat what is learned without experiencing it.
All the knowledge that I have doesn't necessarily make me brilliant, but I love acquiring knowledge and then sharing it with everybody else.
To do the opposite of something is also a form of imitation, namely an imitation of its opposite.
I would not want to form a partnership with an architect who has only a little knowledge of building or a broker who has a limited knowledge of the stock market. Still, we form what we hope to be permanent relationships in love with people who have hardly any knowledge of what love is.
The outlines of the needed psychology of becoming can be discovered by looking within ourselves; for it is knowledge of our own uniqueness that supplies the first, and probably the best, hints for acquiring orderly knowledge of others.
We do not for example say that the person has a perfect knowledge of some language L similar to English but still different from it. What we say is that the child or foreigner has a 'partial knowledge of English' or is 'on his or her way' towards acquiring knowledge of English, and if they reach this goal, they will then know English.
Admitting one's ignorance is the first step in acquiring knowledge.
I think we've tied acquiring knowledge too much to school
Imitation is not just the sincerest form of flattery - it's the sincerest form of learning.
Imitation is the sincerest form of insecurity.
Imitation is the sincerest form of television.
Imitation is the sincerest form of pain.
Imitation is the highest form of flattery.
Imitation is the sincerest form of insult.
Imitation is the sincerest form of flattery.
It is easy to see, though it scarcely needs to be pointed out, since it is involved in the fact that Reason is set aside, that faith is not a form of knowledge; for all knowledge is either a knowledge of the eternal, excluding the temporal and historical as indifferent, or it is pure historical knowledge. No knowledge can have for its object the absurdity that the eternal is the historical.
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