A Quote by Patrick Rothfuss
The desire for knowledge shapes a man.
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Crime shapes how we think about the world; it shapes social decisions that we make; it shapes our base of knowledge. But we don't talk about it intelligently.
My desire for knowledge is intermittent; but my desire to bathe my head in atmospheres unknown to my feet is perennial and constant. The highest that we can attain to is not Knowledge, but Sympathy with Intelligence. I do not know that this higher knowledge amounts to anything more definite than a novel and grand surprise on a sudden revelation of the insufficiency of all that we called Knowledge before,—a discovery that there are more things in heaven and earth than are dreamed of in our philosophy.
The desire of power in excess caused the angels to fall; the desire of knowledge in excess caused man to fall: but in charity there is no excess; neither can angel nor man come in danger by it.
The goal of mankind is knowledge ... Now this knowledge is inherent in man. No knowledge comes from outside: it is all inside. What we say a man 'knows', should, in strict psychological language, be what he 'discovers' or 'unveils'; what man 'learns' is really what he discovers by taking the cover off his own soul, which is a mine of infinite knowledge.
Man has an intense desire for assured knowledge.
And if there be any addition to knowledge, it is rather a new knowledge than a greater knowledge; rather a singularity in a desire of proposing something that was not knownat all beforethananimproving, anadvancing, a multiplying of former inceptions; and by that means, no knowledge comes to be perfect.
To reach satisfaction in all
desire its possession in nothing,
To come to the knowledge of all
desire the knowledge of nothing.
To come to possess all
desire the possession of nothing.
To arrive at being all
desire to be nothing.
Restrain an inordinate desire for knowledge, in which is found much anxiety and deception. Learned men always wish to appear so, and desire recognition of their wisdom. But there are many matters, knowledge of which brings little or no advantage to the soul.
The Christian religion, [Pascal] claims, teaches two truths: that there is a God who men are capable of knowing, and that there is an element of corruption in men that renders them unworthy of God. Knowledge of God without knowledge of man's wretchedness begets pride, and knowledge of man's wretchedness without knowledge of God begets despair, but knowledge of Jesus Christ furnishes man knowledge of both simultaneously.
Knowledge is the understanding of what, how and why we need to do something. Skill is applying that knowledge in a practical situation. Attitude is the desire to transform our knowledge into skills and ultimately into habits.
Man did not address his inquiries to the earth on which he stood until a remarkably late stage in the development of his desire for knowledge. And the answers he received to the questions, "Where do I come from?", "What is man?", although they made him poorer by a few illusions, gave him in compensation a knowledge of his past that is vaster than he could ever have dreamed. For it emerged that the history of life was his history too.
I dream of vague shapes that hint of my heart's desire.
Very few persons, comparatively, know how to Desire with sufficient intensity. They do not know what it is to feel and manifest that intense, eager, longing, craving, insistent, demanding, ravenous Desire which is akin to the persistent, insistent, ardent, overwhelming desire of the drowning man for a breath of air; of the shipwrecked or desert-lost man for a drink of water; of the famished man for bread and meat.
There is no desire more natural than the desire for knowledge.
Ardent desire for knowledge, in fact, is the one motive attracting and supporting investigators in their efforts; and just this knowledge, really grasped and yet always flying before them, becomes at once their sole torment and their sole happiness. Those who do not know the torment of the unknown cannot have the joy of discovery which is certainly the liveliest that the mind of man can ever feel.
The charlatan takes very different shapes according to circumstances; but at bottom he is a man who cares nothing about knowledge for its own sake, and only strives to gain the semblance of
it that he may use it for his own personal ends, which are always selfish and material.
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