“He even proclaims it as a virtue that he takes no cognisance of what lies outside the narrow territory specially cultivated by himself, and gives the name of "dilettantism" to any curiosity for the general scheme of knowledge.”

— José Ortega Y Gasset , book The Revolt of the Masses

Source: The Revolt of the Masses (1929), Chapter XII: The Barbarism Of "Specialisation"
Context: He [the "specialist"] is one who, out of all that has to be known in order to be a man of judgment, is only acquainted with one science, and even of that one only knows the small corner in which he is an active investigator. He even proclaims it as a virtue that he takes no cognisance of what lies outside the narrow territory specially cultivated by himself, and gives the name of "dilettantism" to any curiosity for the general scheme of knowledge.

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José Ortega Y Gasset 85

Spanish liberal philosopher and essayist 1883–1955

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“He fell to condemning intelligence and to hating curiosity. He himself refused to learn anything more, for fear that in acquiring fresh knowledge he might let it be seen that he had not known everything at the very outset.”

Anatole France book The Revolt of the Angels

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: Satan found pleasure in praise and in the exercise of his grace; he loved to hear his wisdom and his power belauded. He listened with joy to the canticles of the cherubim who celebrated his good deeds, and he took no pleasure in listening to Nectaire's flute, because it celebrated nature's self, yielded to the insect and to the blade of grass their share of power and love, and counselled happiness and freedom. Satan, whose flesh had crept, in days gone by, at the idea that suffering prevailed in the world, now felt himself inaccessible to pity. He regarded suffering and death as the happy results of omnipotence and sovereign kindness. And the savour of the blood of victims rose upward towards him like sweet incense. He fell to condemning intelligence and to hating curiosity. He himself refused to learn anything more, for fear that in acquiring fresh knowledge he might let it be seen that he had not known everything at the very outset. He took pleasure in mystery, and believing that he would seem less great by being understood, he affected to be unintelligible. Dense fumes of Theology filled his brain. One day, following the example of his predecessor, he conceived the notion of proclaiming himself one god in three persons. Seeing Arcade smile as this proclamation was made, he drove him from his presence. Istar and Zita had long since returned to earth. Thus centuries passed like seconds. Now, one day, from the altitude of his throne, he plunged his gaze into the depths of the pit and saw Ialdabaoth in the Gehenna where he himself had long lain enchained. Amid the ever lasting gloom Ialdabaoth still retained his lofty mien. Blackened and shattered, terrible and sublime, he glanced upwards at the palace of the King of Heaven with a look of proud disdain, then turned away his head. And the new god, as he looked upon his foe, beheld the light of intelligence and love pass across his sorrow-stricken countenance. And lo! Ialdabaoth was now contemplating the Earth and, seeing it sunk in wickedness and suffering, he began to foster thoughts of kindliness in his heart. On a sudden he rose up, and beating the ether with his mighty arms, as though with oars, he hastened thither to instruct and to console mankind. Already his vast shadow shed upon the unhappy planet a shade soft as a night of love.
And Satan awoke bathed in an icy sweat.
Nectaire, Istar, Arcade, and Zita were standing round him. The finches were singing.
"Comrades," said the great archangel, "no — we will not conquer the heavens. Enough to have the power. War engenders war, and victory defeat.
"God, conquered, will become Satan; Satan, conquering, will become God. May the fates spare me this terrible lot; I love the Hell which formed my genius. I love the Earth where I have done some good, if it be possible to do any good in this fearful world where beings live but by rapine.
Now, thanks to us, the god of old is dispossessed of his terrestrial empire, and every thinking being on this globe disdains him or knows him not. But what matter that men should be no longer submissive to Ialdabaoth if the spirit of Ialdabaoth is still in them; if they, like him, are jealous, violent, quarrelsome, and greedy, and the foes of the arts and of beauty? What matter that they have rejected the ferocious Demiurge, if they do not hearken to the friendly demons who teach all truths; to Dionysus, Apollo, and the Muses? As to ourselves, celestial spirits, sublime demons, we have destroyed Ialdabaoth, our Tyrant, if in ourselves we have destroyed Ignorance and Fear."
And Satan, turning to the gardener, said:
"Nectaire, you fought with me before the birth of the world. We were conquered because we failed to understand that Victory is a Spirit, and that it is in ourselves and in ourselves alone that we must attack and destroy Ialdabaoth."

“She is not concerned about what I think about it or what Mrs. King thinks about it. She wants it. She’s a child and that’s very natural and normal for a child. She is inevitably self-centered because she’s a child. But when one matures, when one rises above the early years of childhood, he begins to love people for their own sake. He turns himself to higher loyalties. He gives himself to something outside of himself. He gives himself to causes that he lives for and sometimes will even die for. He comes to the point that now he can rise above his individualistic concerns”

Martin Luther King, Jr. (1929–1968) American clergyman, activist, and leader in the American Civil Rights Movement

1950s, Conquering Self-centeredness (1957)
Context: I look at my little daughter every day and she wants certain things and when she wants them, she wants them. And she almost cries out, “I want what I want when I want it.” She is not concerned about what I think about it or what Mrs. King thinks about it. She wants it. She’s a child and that’s very natural and normal for a child. She is inevitably self-centered because she’s a child. But when one matures, when one rises above the early years of childhood, he begins to love people for their own sake. He turns himself to higher loyalties. He gives himself to something outside of himself. He gives himself to causes that he lives for and sometimes will even die for. He comes to the point that now he can rise above his individualistic concerns, and he understands then what Jesus meant when he says, “He who finds his life shall lose it; he who loses his life for my sake, shall find it.”’ In other words, he who finds his ego shall lose his ego, but he who loseth his ego for my sake, shall find it. And so you see people who are apparently selfish; it isn’t merely an ethical issue but it is a psychological issue. They are the victims of arrested development, and they are still children. They haven’t grown up. And like a modern novelist says about one of his characters, “Edith is a little country, bounded on the east and the west, on the north and the south, by Edith.” And so many people are little countries, bounded all around by themselves and they never quite get out of themselves. And these are the persons who are victimized with arrested development.

“He could afford to be generous, since he didn’t have to pay for it himself. Most virtues were like that. People could take pride in how virtuous they were, but the fact was that as soon as virtue got expensive or inconvenient, it was amazing how fast it gave way to practical concerns.”

Orson Scott Card (1951) American science fiction novelist

Source: The Tales of Alvin Maker, Alvin Journeyman (1995), Chapter 5.

“Man had dominated the Earth by virtue of a single assumption: that an effect could be traced to a cause, itself the effect of a previous cause. Manipulation of this basic law yielded rich results; there seemed no need for any other tool or instrumentality. Man congratulated himself on his generalized structure. He could live on desert, on plain or ice, in forest or in city; Nature had not shaped him to a special environment.
He was unaware of his vulnerability. Logic was the special environment; the brain was the special tool.”

Jack Vance (1916–2013) American mystery and speculative fiction writer

Infinity Science Fiction (July 1957)
Short fiction, The Men Return (1957)

“His fault was a common one. He simply did not know what he was; he saw no flaw in himself, a not unusual blindness and preferable, on the whole, to being unable to find any virtue in oneself.”

Gore Vidal (1925–2012) American writer

Source: 1960s, Julian (1964), Chapter 6

“It has been said that to appreciate what virtue and morals mean, men must live virtuous and moral lives. It is equally true, that a knowledge of the objects of science is not to be attained by any scheme of definitions, however carefully contrived. He who would know what geometry is, must venture boldly into its depths and learn to think and feel as a geometer.”

James Joseph Sylvester (1814–1897) English mathematician

J. J. Sylvester. "A Probationary Lecture on Geometry", Collected Mathematical Papers, Vol. 2 (1908), p. 9 https://babel.hathitrust.org/cgi/pt?id=miun.aas8085.0002.001;view=1up;seq=25

“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.”

Swami Vivekananda (1863–1902) Indian Hindu monk and phylosopher

Pearls of Wisdom

“A society’s stock of knowledge is structured in terms of what is generally relevant and what is relevant only to specific roles… the social distribution of knowledge entails a dichotomization in terms of general and role-specific relevance… because of the division of labor, role-specific knowledge will grow at a faster rate than generally relevant and accessible knowledge… The increasing number and complexity of [the resulting] sub universes [of specialized knowledge] make them increasingly inaccessible to outsiders.”

Peter L. Berger book The Social Construction of Reality

Source: The Social Construction of Reality, 1966, p.77-87

“Only he is the true teacher [Satguru] who can show what are the religious and social obligations [dharma], show God to you, and give you the Knowledge of the holy name [sat nam]. And he who can give you the Knowledge of this dharma is completely wise. Satguru is the one who has the perfect wisdom. And other than the Satguru no one has the perfect wisdom. Oh! People of the world! Only a perfect avatar with the sixty-four virtues [kala] can reveal this Knowledge.”

Hans Ji Maharaj (1900–1966) Indian guru

Bombay, March 1966
Alternative translation: "Lord Rama was an incarnation of God who possessed 14 types of divine power. Lord Krishna was an incarnation of God who possessed 26 types of divine power. But I am fully perfect and the master of all the 64 divine powers."
This alternative translation, very different from the original Hindi, appeared in a book named Satgurudev (1970). It has been used by several scholars (Messer, Glock and Bellah; Reender Kranenborg) to position Hans Ji Maharaj as claiming to be more powerful than Krishna.
Source: Gupta, Mahendra. Hans Puran, (1969) New Delhi

“Maybe in the general scheme of things he couldn't find any meaning in life, but on a smaller scale it was okay. Not always, but a lot of the time.”

Etgar Keret (1967) Israeli and polish writer and screenwriter

Source: The Girl on the Fridge

“He even proclaims it as a virtue that he takes no cognisance of what lies outside the narrow territory specially cultivated by himself, and gives the name of "dilettantism" to any curiosity for the general scheme of knowledge.”

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José Ortega Y Gasset 85

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