A Quote by Jiddu Krishnamurti
Hasn't knowledge only crippled me from seeing truth? Is knowledge itself illusory?
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All knowledge is local, all truth is partial. No truth can make another truth untrue. All knowledge is part of the whole knowledge. Once you have seen the larger pattern, you cannot go back to seeing the part as the whole.
Knowledge of facts is important. Knowledge of truth is essential. Yet our Lord's concern goes beyond mere head knowledge. He wants us not only to know the truth but also to obey the truth. He wants us to live the truth, practice the truth, and be conformed to and transformed by that truth.
The only knowledge that can truly orient action is knowledge that frees itself from mere human interests and is based in Ideas - in other words knowledge that has taken a theoretical attitude.
The knowledge we now consider knowledge proves itself in action. What we now mean by knowledge is information effective in action, information focused on results. Results are outside the person, in society and economy, or in the advancement of knowledge itself. To accomplish anything this knowledge has to be highly specialized.
While tacit knowledge can be possessed by itself, explicit knowledge must rely on being tacitly understood and applied. Hence all knowledge is either tacit or rooted in tacit knowledge. A wholly explicit knowledge is unthinkable.
Knowledge by itself does not give understanding. Nor is understanding increased by an increase of knowledge alone. Understanding depends upon the relation of knowledge to being...It appears only when a man feels and senses what is connected with it.
All those formal systems, in mathematics and physics and the philosophy of science, which claim to give foundations for certain truth are surely mistaken. I am tempted to say that we do not look for truth, but for knowledge. But I dislike this form of words, for two reasons. First of all, we do look for truth, however we define it, it is what we find that is knowledge. And second, what we fail to find is not truth, but certainty; the nature of truth is exactly the knowledge that we do find.
Knowledge of the soul is the only universal truth and the only wisdom - all other knowledge is transient.
Writing is one thing and knowledge is another. Writing is the photographing of knowledge, but it is not knowledge itself. Knowledge is a light which is within man. It is the heritage of all the ancestors knew and have transmitted to us as seed, just as the mature baobab is contained in its seed.
... the scientist would maintain that knowledge in of itself is wholly good, and that there should be and are methods of dealing with misuses of knowledge by the ruffian or the bully other than by suppressing the knowledge.
We should not be content to say that power has a need for such-and-such a discovery, such-and-such a form of knowledge, but we should add that the exercise of power itself creates and causes to emerge new objects of knowledge and accumulates new bodies of information. ... The exercise of power perpetually creates knowledge and, conversely, knowledge constantly induces effects of power. ... It is not possible for power to be exercised without knowledge, it is impossible for knowledge not to engender power.
Knowledge, or more expressively truth,--for knowledge is truth received into our intelligence,--truth is an ideal whole.
Never lose sight of this important truth, that no one can be truly great until he has gained a knowledge of himself, a knowledge which can only be acquired by occasional retirement.
I am mainly concerned with unqualified knowledge, by contrast with the varieties of expert knowledge: scientific knowledge of various sorts, legal knowledge, medically expert knowledge, and so on.
That knowledge which purifies the mind and heart alone is true Knowledge, all else is only a negation of Knowledge.
Because of its concrete content, sense-certainty immediately appears as the richest kind of knowledge, indeed a knowledge of infinite wealth for which no bounds can be found, either when we reach out into space and time in which it is dispersed, or when we take a bit of this wealth, and by division enter into it. Moreover, sense-certainty appears to be the truest knowledge ... but, in the event, this very certainty proves itself to be the most abstract and poorest truth. All that it says about what it knows is just that it is; and its truth contains nothing but the sheer being of the thing.
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