For knowing is spoken of in three ways: it may be either universal knowledge or knowledge proper to the matter in hand or actualising such knowledge; consequently three kinds of error also are possible.
Whereas young people become accomplished in geometry and mathematics, and wise within these limits, prudent young people do not seem to be found. The reason is that prudence is concerned with particulars as well as universals, and particulars become known from experience, but a young person lacks experience, since some length of time is needed to produce it.
Wisdom without love is like having lungs but no air to breathe. Do not seek wisdom in order to acquire knowledge but in order to live and love more fully.
Ere long intelligence-transmitted without wires-will throb through the earth like a pulse through a living organism. The wonder is that, with the present state of knowledge and the experiences gained, no attempt is being made to disturb the electrostatic or magnetic condition of the earth, and transmit, if nothing else, intelligence.
The nearer a conception comes towards finality, the nearer does the dynamic relation, out of which this concept has arisen, draw to a close. To know is to lose.
We have not the reverent feeling for the rainbow that the savage has, because we know how it is made. We have lost as much as we gained by prying into that matter.
As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value than a much smaller amount if you have not thought it over for yourself.
To know how little one knows is to have genuine knowledge. Not to know how little one knows is to be deluded. Only those who know when they are deluded can free themselves from such delusion. The intelligent people are not deluded, because they know and accept their ignorance as ignorance, and thereby have genuine knowledge.
The reasons for which 'this' world has been characterized as 'apparent' are the very reasons which indicate its reality; any other kind of reality is absolutely indemonstrable.