A Quote by Rene Descartes
The two operations of our understanding, intuition and deduction, on which alone we have said we must rely in the acquisition of knowledge.
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Intuition is the undoubting conception of a pure and attentive mind, which arises from the light of reason alone, and is more certain than deduction.
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.
The supreme task of the physicist is to arrive at those universal elementary laws from which the cosmos can be built up by pure deduction. There is no logical path to these laws; only intuition, resting on sympathetic understanding of experience, can reach them.
No one would argue that it's in the United States' interest to have independent knowledge of the plans and intentions of foreign countries. But we need to think about where to draw the line on these kind of operations so we're not always attacking our allies, the people we trust, the people we need to rely on, and to have them in turn rely on us.
He did not arrive at this conclusion by the decent process of quiet, logical deduction, nor yet by the blinding flash of glorious intuition, but by the shoddy, untidy process halfway between the two by which one usually gets to know things.
Intuition and concepts constitute... the elements of all our knowledge, so that neither concepts without an intuition in some way corresponding to them, nor intuition without concepts, can yield knowledge.
Thus, in view of what I have said, we could not officially hack [Hillary's Clinton mail]. It would require certain intuition and knowledge of the U.S. domestic policy peculiarities. I am not sure that even our experts from the Ministry of Foreign Affairs have such intuition.
There are no maps to guide our most important searches; we must rely on hope, chance, intuition, and a willingness to be surprised.
Each member of society can have only a small fraction of the knowledge possessed by all, and...each is therefore ignorant of most of the facts on which the working of society rests...civilization rests on the fact that we all benefit from knowledge which we do not possess. And one of the ways in which civilization helps us to overcome that limitation on the extent of individual knowledge is by conquering intelligence, not by the acquisition of more knowledge, but by the utilization of knowledge which is and which remains widely dispersed among individuals.
In Buddhism, both learning and practice are extremely important, and they must go hand in hand. Without knowledge, just to rely on faith, faith, and more faith is good but not sufficient. So the intellectual part must definitely be present. At the same time, strictly intellectual development without faith and practice, is also of no use. It is necessary to combine knowledge born from study with sincere practice in our daily lives. These two must go together.
Science is not a body of knowledge nor a system of belief; it is just a term which describes humankind’s incremental acquisition of understanding through observation. Science is awesome.
By this we may understand, there be two sorts of knowledge, whereof the one is nothing else but sense, or knowledge original (as I have said at the beginning of the second chapter), and remembrance of the same; the other is called science or knowledge of the truth of propositions, and how things are called, and is derived from understanding.
The improvement of understanding is for two ends: first, our own increase of knowledge; secondly, to enable us to deliver that knowledge to others.
The improvement of the understanding is for two ends; first, for our own increase of knowledge; secondly, to enable us to deliver and make out that knowledge to others.
If human life is in fact ordered by a beneficent being whose knowledge of our real needs and of the way in which they can be satisfied infinitely exceeds our own, we must expect a priori that his operations will often appear to us far from beneficent and far from wise, and that it will be our highest prudence to give him our confidence in spite of this.
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.
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