ignorance Citations

A lot of the things that have been accomplished in science have been accomplished on the basis of ignorance … in the sense that you import into the science people from outside. Because once you have an established science, it has got its high priests — the guys who know everything that will work or won't work. And they don't want to be bothered. So you have to have a challenge. And the great

thing is that young people are ignorant, and we should catch them before they turn into the priesthood. So I think that science should have a much more daring approach.

I do not see that it is possible, nor can I discover that it would be right, for me now to withdraw from the cause in which I have so long taken so deep an interest. The work is great, and vast are the results depending upon it, and unhappily our laborers are not abundant…But conscious of the increasing hazard we run owing to the long continuance of monopolies, and beholding the appalling

sufferings of multitudes of my fellow-creatures, and satisfied that all benevolence and charity and the teaching of religion and of schools fall short of much of their full effect owing to the degraded and impoverished condition of the people—I should feel myself guilty, as possessing abundance and leaving others to hunger, nakedness and immorality and deepest ignorance and crime, if I were to

retire into domestic quiet and leave the struggle to be carried on entirely by others.

The powerful have historically tried to impose their will through mechanisms of enforced ignorance such as censorship, secrecy, threats, physical intimidation and violence. This model is difficult to sustain in a networked world based on Enlightenment values. This is not to say that Western democracies have abandoned these heavy-handed tactics, but more often the methods have shifted to more

sophisticated ways of maintaining power such as media management, public relations and legal intimidation. In the midst of all this information and misinformation how can we filter out what is important and true?

Eighteen centuries have passed since the Bible was finished. They have been centuries of great changes. In their course the world has been wrought over into newness at almost every point. But, to-day, the text of the Scriptures, after copyings almost innumerable and after having been tossed about through ages of ignorance and tumult, is found by exhaustive criticism to be unaltered in every

important particular — there being not a single doctrine, nor duty, nor fact of any grade, that is brought into question by variations of readings — a fact that stands alone in the history of such ancient literature.

"A curse," said Lee. "Been in our family for generations. The Lees have always been perverts. I shall never forget the unspeakable horror that froze the lymph in my glands when the baneful word seared my reeling brain: 'homosexual'. I was a homosexual. I thought of the painted simpering female impersonators I'd seen in a Baltimore nightclub. Could it be possible I was one of those subhuman things?

I walked the streets in a daze like a man with a light concussion- just a minute, Doctore Kildare, this isn't your script. I might as well have destroyed myself, ending an existence which seemed to offer nothing but grotesque misery and humiliation. Nobler, I thought to die a man than life on, a sex monster. It was a wise old queen - Bob, we called her- who taught me that I had a duty to live and

to bear my burden proudly for all to see, to conquer prejudice and ignorance and hate with knowledge and sincerity and love. Whenever you are threatened by a hostile presence, you emit a thick cloud of love like an octopus squirts out ink."

There is, I venture to think, no ground for the ordinarily accepted statement of the relation of philosophy to theology and religion. It is usually said that while^hilosophy is the creation of an individual mind, theology or religion is, like folk-lore and language, the product of the collective mind of a people or a race. This is to confuse philosophy with philosophies, a conmion and, it must be

admitted, a not unnatural confusion. But while a philosophy is the creation of a Plato, an Aristotle, a Spinoza, a Kant, or a Hegel, ^hilosophy itself is, like religion, folk-lore and language, a product of the collective mind of humanity. It is advanced, as these are, by individual additions, interpretations and syntheses, but it is none the less quite istinct from such individual contributions.

philosophy is humanity's hold on Totality, and it becomes richer and more helpful as man's intellectual horizon widens, as his intellectual vision grows clearer, and as his insights become more numerous and more sure. Theology is philosophy of a particular type. It is an interpretation of Totality in terms of God and His activities. In the impressive words of Principal Caird, that philosophy which

is theology seeks "to bind together objects and events in the links of necessary thought, and to find their last ground and reason in that which comprehends and transcends all— the nature of God Himself." Religion is the apprehension and the adoration of the Grod Whom theology postulates.
If the whole history of philosophy be searched for material with which to instruct the beginner in what

philosophy really is and in its relation to theology and religion, the two periods or epochs that stand out above all others as useful for this purpose are Greek thought from Thales to Socrates, and that interpretation of the teachings of Christ by philosophy which gave rise, at the hands of the Church Fathers, to Christian theology. In the first period we see the simple, clear-cut steps by which

the mind of Europe was led from explanations that were fairy-tales to a natural, well-analyzed, and increasingly profound interpretation of the observed phenomena of Nature. The process is so orderly and so easily grasped that it is an invaluable introduction to the study of philosophic thinking. In the second period we see philosophy, now enriched by the literally huge contributions of Plato,

Aristotle and the Stoics, intertwining itself about the simple Christian tenets and building the great system of creeds and thought which has immortalized the names of Athanasius and Hilary, Basil and Gregory, Jerome and Augustine, and which has given color and form to the intellectual life of Europe for nearly two thousand years. For the student of today both these developments have great

practical value, and the astonishing neglect and ignorance of them both are most discreditable.