A Quote by John Hodgman
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.
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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.
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.
Despite popular theories, I believe people fall in love based not on good looks or fate but on knowledge. Either they are amazed by something a beloved knows that they themselves do not know; or they discover a common rare knowledge; or they can supply knowledge to someone who's lacking. Hasn't everyone found a strange ignorance in someone beguiling? . . .Nowadays, trendy librarians, wanting to be important, say, Knowledge is power. I know better. Knowledge is love.
Knowledge is a burden if it robs you of innocence. Knowledge is a burden if it is not integrated into life. Knowledge is a burden if it doesn't bring joy. Knowledge is a burden if it gives you an idea that you are wise. Knowledge is a burden if it doesn't set you free. Knowledge is a burden if it makes you feel you are special.
I am convinced that it is impossible to expound the methods of induction in a sound manner, without resting them upon the theory of probability. Perfect knowledge alone can give certainty, and in nature perfect knowledge would be infinite knowledge, which is clearly beyond our capacities. We have, therefore, to content ourselves with partial knowledge - knowledge mingled with ignorance, producing doubt.
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.
Knowledge-full, unfettered knowledge of its own heritage, of freedom's enemies, of the whole world of men and ideas-this knowledge is a free people's surest strength.
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.
When speaking of a "body of knowledge" or of "the results of research," e.g., we tacitly assign the same cognitive status to inherited knowledge and to independently acquired knowledge. To counteract this tendency a special effort is required to transform inherited knowledge into genuine knowledge by revitalizing its original discovery, and to discriminate between the genuine and the spurious elements of what claims to be inherited knowledge.
Knowledge is theory. We should be thankful if action of management is based on theory. Knowledge has temporal spread. Information is not knowledge. The world is drowning in information but is slow in acquisition of knowledge. There is no substitute for knowledge.
Everyone recognizes a distinction between knowledge and wisdom. . . Wisdom is a kind of knowledge. It is knowledge of the nature, career, and consequences of human values. Since these cannot be separated from the human organism and the social scene, the moral ways of man cannot be understood without knowledge of the ways of things and institutions.
Until very recently, most knowledge was inaccessible to people who couldn't read text. But this is changing. The computer opens up other channels of gaining knowledge. If someone is blind, we now have very good machines that will read to him. If someone can't recognize letters, he also will have access to knowledge through sound and images.
Memory is knowledge; character is the box of values and habits in which our knowledge knocks around. People with a lot of knowledge thrown together in a box that encourages social intercourse and experimentation tend to come up with good ideas, which are the engine of change. Think of Silicon Valley in California, or Oxbridge in the United Kingdom.
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.
The value of knowledge is to use it. It is not humanly possible that a person can retain all knowledge of the world, but if a person knows how to search for all the knowledge of the world, he will find it when he wants it.
Knowledge is now accepted as the best we humans can do at the moment, but with the hope that we will turn out to be wrong - and thus to advance our knowledge. What's happening to networked knowledge seems to make it much closer to the scientific idea of what knowledge is.
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