A Quote by Ludwik Fleck
Cognition modifies the knower so as to adapt him harmoniously to his acquired knowledge.
Related Quotes
Finally you come to a point where you almost know it all. You are very wise. You are very pure... except for the fact that you may well have gotten caught in the last trap... the desire to know it all and still be you, "the knower." This is an impossibility. For all of the finite knowledge does not add up to the infinite. In order to take the final step, the knower must go. That is, you can only BE it all, but you can't know it all. The goal is non-dualistic - as long as there is a "knower" and "known" you are in dualism.
God is identical with His attributes, so that it may be said that He is the knowledge, the knower, and the known.
Faith is the commitment of one's consciousness to beliefs for which one has no sensory evidence or rational proof. When man rejects reason as his standard of judgement, only one alternative standard remains to him: his feelings. A mystic is a man who treats his feelings as tools of cognition. Faith is the equation of feelings with knowledge
The first responsibility of the Muslim is as teacher. That is his job, to teach. His first school, his first classroom is within the household. His first student is himself. He masters himself and then he begins to convey the knowledge that he has acquired to the family. The people who are closest to him.
The attainment of knowledge is the high and exclusive attribute of man, among the numberless myriads of animated beings, inhabitants of the terrestrial globe. On him alone is bestowed, by the bounty of the Creator of the universe, the power and the capacity of acquiring knowledge. Knowledge is the attribute of his nature which at once enables him to improve his condition upon earth, and to prepare him for the enjoyment of a happier existence hereafter.
Nothing that can be known has existence in itself. It depends on a knower. The knower is consciousness.
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.
Information is acquired by being told, whereas knowledge can be acquired by thinking.
Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.
As Buddhist teachers often point out, knowledge, in the sense of prajña, is not knowledge about anything. There is no abstract knower of an experience that is separate from the experience itself.
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.
Without knowing the Knower, all the knowledge that one gathers cannot be valid.
When his brain died, all of the memories held in his gray matter, along with all of the knowledge he had acquired, would simply evaporate in a flood of chemical reactions.
Faith is the commitment of one's consciousness to beliefs for which one has no sensory evidence or rational proof. A mystic is a man who treats his feelings as tools of cognition. Faith is the equation of feeling with knowledge.
Of all parts of wisdom, the practice is the best. Socrates was esteemed the wisest man of his time because he turned his acquired knowledge into morality, and aimed at goodness more than greatness.
The Seeker himself becomes the knower. The thing to be known is already there. There is nothing to be known afresh. More-over there are no two things. There is only the seer, the knower.
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