Quotes about learning

page 60

"Essay on the Biological Sciences" in Good Reading (1958)
Context: If we have been slow to develop the general concepts of ecology and conservation, we have been even more tardy in recognizing the facts of the ecology and conservation of man himself. We may hope that this will be the next major phase in the development of biology. Here and there awareness is growing that man, far from being the overlord of all creation, is himself part of nature, subject to the same cosmic forces that control all other life. Man's future welfare and probably even his survival depend upon his learning to live in harmony, rather than in combat, with these forces.

Losses (1948)
Context: We read our mail and counted up our missions —
In bombers named for girls, we burned
The cities we had learned about in school —
Till our lives wore out; our bodies lay among
The people we had killed and never seen.
When we lasted long enough they gave us medals;
When we died they said, "Our casualties were low."
They said, "Here are the maps"; we burned the cities.

"Losses," lines 21-28

Dune Genesis (1980)
Context: Reevaluation taught me caution. I approached the problem with trepidation. Certainly, by the loosest of our standards there were plenty of visible targets, a plethora of blind fanaticism and guilty opportunism at which to aim painful barbs.
But how did we get this way? What makes a Nixon? What part do the meek play in creating the powerful? If a leader cannot admit mistakes, these mistakes will be hidden. Who says our leaders must be perfect? Where do they learn this?

Translation from Etienne Gilson, The Mystical Theology of St. Bernard
Then you have some people who wish to know for the sake of knowing, and that is scandalous curiosity. (Translation from J. Van Herwaarden, Between Saint James and Erasmus: Studies in Late-Medieval Religious Life)
Sermones in Cantica XXXVI, Migne PL 183, col. 968-969

"Mysterious Ways"
Lyrics, Achtung Baby (1991)
Context: Johnny, take a dive with your sister in the rain
Let her talk about the things you can't explain
To touch is to heal, to hurt is to steal
If you want to kiss the sky, better learn how to kneel.
On your knees, boy.

The close of his Nobel lecture: "The Statistical Interpretations of Quantum Mechanics" (11 December 1954) http://nobelprize.org/nobel_prizes/physics/laureates/1954/born-lecture.html
Context: Can we call something with which the concepts of position and motion cannot be associated in the usual way, a thing, or a particle? And if not, what is the reality which our theory has been invented to describe?
The answer to this is no longer physics, but philosophy. … Here I will only say that I am emphatically in favour of the retention of the particle idea. Naturally, it is necessary to redefine what is meant. For this, well-developed concepts are available which appear in mathematics under the name of invariants in transformations. Every object that we perceive appears in innumerable aspects. The concept of the object is the invariant of all these aspects. From this point of view, the present universally used system of concepts in which particles and waves appear simultaneously, can be completely justified. The latest research on nuclei and elementary particles has led us, however, to limits beyond which this system of concepts itself does not appear to suffice. The lesson to be learned from what I have told of the origin of quantum mechanics is that probable refinements of mathematical methods will not suffice to produce a satisfactory theory, but that somewhere in our doctrine is hidden a concept, unjustified by experience, which we must eliminate to open up the road.

Letter to William Short (4 August 1820) http://www.stephenjaygould.org/ctrl/jefferson_jesus.html on his reason for composing a Syllabus of an Estimate of the Merit of the Doctrines of Jesus and referring to Jesus’ biographers, the Gospel writers. Published in Thomas Jefferson: Writings, Merrill D. Peterson, ed., New York: Library of America, 1994, pp. 1435–1440
1820s
Context: My aim in that was, to justify the character of Jesus against the fictions of his pseudo-followers, which have exposed him to the inference of being an impostor. For if we could believe that he really countenanced the follies, the falsehoods and the charlatanisms which his biographers father on him, and admit the misconstructions, interpolations and theorizations of the fathers of the early, and fanatics of the latter ages, the conclusion would be irresistible by every sound mind, that he was an impostor. I give no credit to their falsifications of his actions and doctrines, and to rescue his character, the postulate in my letter asked only what is granted in reading every other historian. … I say, that this free exercise of reason is all I ask for the vindication of the character of Jesus. We find in the writings of his biographers matter of two distinct descriptions. First, a groundwork of vulgar ignorance, of things impossible, of superstitions, fanaticisms and fabrications. Intermixed with these, again, are sublime ideas of the Supreme Being, aphorisms and precepts of the purest morality and benevolence, sanctioned by a life of humility, innocence and simplicity of manners, neglect of riches, absence of worldly ambition and honors, with an eloquence and persuasiveness which have not been surpassed. These could not be inventions of the groveling authors who relate them. They are far beyond the powers of their feeble minds. They shew that there was a character, the subject of their history, whose splendid conceptions were above all suspicion of being interpolations from their hands. Can we be at a loss in separating such materials, and ascribing each to its genuine author? The difference is obvious to the eye and to the understanding, and we may read as we run to each his part; and I will venture to affirm, that he who, as I have done, will undertake to winnow this grain from its chaff, will find it not to require a moment's consideration. The parts fall asunder of themselves, as would those of an image of metal and clay. … There are, I acknowledge, passages not free from objection, which we may, with probability, ascribe to Jesus himself; but claiming indulgence from the circumstances under which he acted. His object was the reformation of some articles in the religion of the Jews, as taught by Moses. That sect had presented for the object of their worship, a being of terrific character, cruel, vindictive, capricious and unjust. Jesus, taking for his type the best qualities of the human head and heart, wisdom, justice, goodness, and adding to them power, ascribed all of these, but in infinite perfection, to the Supreme Being, and formed him really worthy of their adoration. Moses had either not believed in a future state of existence, or had not thought it essential to be explicitly taught to his people. Jesus inculcated that doctrine with emphasis and precision. Moses had bound the Jews to many idle ceremonies, mummeries and observances, of no effect towards producing the social utilities which constitute the essence of virtue; Jesus exposed their futility and insignificance. The one instilled into his people the most anti-social spirit towards other nations; the other preached philanthropy and universal charity and benevolence. The office of reformer of the superstitions of a nation, is ever dangerous. Jesus had to walk on the perilous confines of reason and religion: and a step to right or left might place him within the gripe of the priests of the superstition, a blood thirsty race, as cruel and remorseless as the being whom they represented as the family God of Abraham, of Isaac and of Jacob, and the local God of Israel. They were constantly laying snares, too, to entangle him in the web of the law. He was justifiable, therefore, in avoiding these by evasions, by sophisms, by misconstructions and misapplications of scraps of the prophets, and in defending himself with these their own weapons, as sufficient, ad homines, at least. That Jesus did not mean to impose himself on mankind as the son of God, physically speaking, I have been convinced by the writings of men more learned than myself in that lore. But that he might conscientiously believe himself inspired from above, is very possible.

Source: Steppenwolf (1927), p. 218
Context: One day I would be a better hand at the game. One day I would learn how to laugh. Pablo was waiting for me, and Mozart too.

Letter to Farkas Bolyai (2 September 1808)
Context: It is not knowledge, but the act of learning, not possession but the act of getting there, which grants the greatest enjoyment. [Wahrlich es ist nicht das Wissen, sondern das Lernen, nicht das Besitzen sondern das Erwerben, nicht das Da-Seyn, sondern das Hinkommen, was den grössten Genuss gewährt. ] When I have clarified and exhausted a subject, then I turn away from it, in order to go into darkness again. The never-satisfied man is so strange; if he has completed a structure, then it is not in order to dwell in it peacefully, but in order to begin another. I imagine the world conqueror must feel thus, who, after one kingdom is scarcely conquered, stretches out his arms for others.

Confessions Of A Sceptic
The Nemesis of Faith (1849)
Context: Happily I had very early learned the fallacy of building much on logic and verbal argument. Single sets of truths I knew to be as little conclusive in theology as in physics; and, in one as in the other, no theory to be worth anything, however plausibly backed up with Scripture texts or facts, which was not gathered bona fide from the analysis of all the attainable phenomena, and verified wherever possible by experiment.
"Here is a theory of the world which you bring for my acceptance: well, there is the world; try — will the key fit? can you read the language into sense by it?" was the only method; and so I was led always to look at broad results, at pages and chapters, rather than at single words and sentences, where for a few lines a false key may serve to make a meaning. So of these broad observations I only expected a broad solution.

Black Boy (1945)

Academy of Achievement interview (1991)
Context: The idea of being constructive, creative, positive, in trying to bring out the best in one's own self and the best in others follows from what I've just been saying. Again, I repeat my belief in us, in ourselves, as the product of the process of evolution, and part of the process itself. I think of evolution as an error-making and error-correcting process, and we are constantly learning from experience. It's the need to dedicate one's self in that way, to one's own self, and to choose an activity or life that is of value not only to yourself but to others as well.

The Cultivation of Conspiracy (1998)
Context: Learned and leisurely hospitality is the only antidote to the stance of deadly cleverness that is acquired in the professional pursuit of objectively secured knowledge. I remain certain that the quest for truth cannot thrive outside the nourishment of mutual trust flowering into a commitment to friendship. Therefore, I have tried to identify the climate that fosters and the "conditioned" air that hinders the growth of friendship.

Account of his famous dream of the benzene structure, as quoted in A Life of Magic Chemistry : Autobiographical Reflections of a Nobel Prize Winner (2001) by George A. Olah, p. 54<!-- also partially quoted in Serendipity, Accidental Discoveries in Science (1989) by Royston M. Roberts , pp. 75-81 -->
Context: I was sitting writing on my textbook, but the work did not progress; my thoughts were elsewhere. I turned my chair to the fire and dozed. Again the atoms were gamboling before my eyes. This time the smaller groups kept modestly in the background. My mental eye, rendered more acute by the repeated visions of the kind, could now distinguish larger structures of manifold conformation; long rows sometimes more closely fitted together all twining and twisting in snake-like motion. But look! What was that? One of the snakes had seized hold of its own tail, and the form whirled mockingly before my eyes. As if by a flash of lightning I awoke; and this time also I spent the rest of the night in working out the consequences of the hypothesis. Let us learn to dream, gentlemen, and then perhaps we shall learn the truth... but let us beware of publishing our dreams before they have been put to the proof by the waking understanding.

Source: Oresteia (458 BC), Agamemnon, lines 38–39 (tr. E. D. A. Morshead)

Interview in The New York Times (28 November 1993).
Context: I believe that in the 20th century, humanity has learned from many, many experiences. Some positive, and many negative. What misery, what destruction! The greatest number of human beings were killed in the two world wars of this century. But human nature is such that when we face a tremendous critical situation, the human mind can wake up and find some other alternative. That is a human capacity.

Interview with the 1988 Nobel Laureate in Physics, Jack Steinberger, at the 58th Meeting of Nobel Laureates in Lindau, Germany, July 2008.
Context: The pretention that some of us are better than others, I don't think is a very good thing. And who is contributing what to our progress in science is not so obvious and many who don't get that Nobel Prize are better than people than some of us that do get the Nobel Prize. … I think we should not be interested in prizes, we should be interested in learning about nature.

The Camelot Project interview (1996)
Context: When the legend is retold, it mirrors the reality of the time, and one can learn from studying how various authors have attempted to retell the story. I don't think we have an obligation to change it radically. I think that if we ever move too far from the basic story, we would lose something very precious. I don't, for instance, approve of fantasy that attempts to go back and rewrite the Middle Ages until it conforms to political correctness in the twentieth century. That removes all the benefit from reading the story. If you don't understand other people in their time and why they did what they did, then you don't understand your own past. And when you lose your past, you lose some potential for your own future.

Source: Antigone, Line 720

2000s, 2003, Hope and Conscience Will Not Be Silenced (July 2003)
Context: In the struggle of the centuries, America learned that freedom is not the possession of one race. We know with equal certainty that freedom is not the possession of one nation. This belief in the natural rights of man, this conviction that justice should reach wherever the sun passes, leads America into the world. With the power and resources given to us, the United States seeks to bring peace where there is conflict, hope where there's suffering, and liberty where there's tyranny. And these commitments bring me and other distinguished leaders of my government across the Atlantic to Africa.

Source: From the Danube to the Yalu (1954), p. 493
Context: World War II was an era in which America came of age as a world power. We had and we still have many lessons to learn. It was not surprising, perhaps, that we celebrated a victory when in reality we had not won the war. We had stopped too soon. We had been too eager to go home. We welcomed the peace, but after more years of effort and expenditure we found that we had won no peace.

The Art and Practice of the Learning Organization (1990)
Context: In a learning organization, leaders are designers, stewards, and teachers. They are responsible for building organizations where people continually expand their capabilities to understand complexity, clarify vision, and improve shared mental models – that is, they are responsible for learning.

"Education and The Working Man"
Blue Walls and The Big Sky (1995)
Context: Eating education is like eating Christmas pudding: Too much can make your stomach sore, too much can spoil your whole Christmas. Learning from a man who learned all he learned from another, can lead you to a safe place, but destroy your sense of wonder. Trapped inside a book, locked inside a lecture, when do you find the time to love and spend your days in forests? And when ideals are fleeting — tell me then who do you turn to? They prove to you that God is dead, but to them you’re just a number.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 20. How the Sphere Encouraged Me in a Vision
Context: "Behold yon miserable creature. That Point is a Being like ourselves, but confined to the non-dimensional Gulf. He is himself his own World, his own Universe; of any other than himself he can form no conception; he knows not Length, nor Breadth, nor Height, for he has had no experience of them; he has no cognizance even of the number Two; nor has he a thought of Plurality; for he is himself his One and All, being really Nothing. Yet mark his perfect self-contentment, and hence learn this lesson, that to be self-contented is to be vile and ignorant, and that to aspire is better than to be blindly and impotently happy. Now listen."He ceased; and there arose from the little buzzing creature a tiny, low, monotonous, but distinct tinkling, as from one of your Spaceland phonographs, from which I caught these words, "Infinite beatitude of existence! It is; and there is none else beside It."

Black Boy (1945)

"On Freedom" in All Life is Problem Solving (1999)
Context: When I speak of reason or rationalism, all I mean is the conviction that we can learn through criticism of our mistakes and errors, especially through criticism by others, and eventually also through self-criticism. A rationalist is simply someone for whom it is more important to learn than to be proved right; someone who is willing to learn from others — not by simply taking over another's opinions, but by gladly allowing others to criticize his ideas and by gladly criticizing the ideas of others. The emphasis here is on the idea of criticism or, to be more precise, critical discussion. The genuine rationalist does not think that he or anyone else is in possession of the truth; nor does he think that mere criticism as such helps us achieve new ideas. But he does think that, in the sphere of ideas, only critical discussion can help us sort the wheat from the chaff. He is well aware that acceptance or rejection of an idea is never a purely rational matter; but he thinks that only critical discussion can give us the maturity to see an idea from more and more sides and to make a correct judgement of it.

Card II : The High Priestess
The Symbolism of the Tarot (1913)
Context: Then the woman turned her face to me and looked into my eyes without speaking. And through me passed a thrill, mysterious and penetrating like a golden wave; tones vibrated in my brain, a flame was in my heart, and I understood that she spoke to me, saying without words:
"This is the Hall of Wisdom. No one can reveal it, no one can hide it. Like a flower it must grow and bloom in thy soul. If thou wouldst plant the seed of this flower in thy soul — learn to discern the real from the false. Listen only to the Voice that is soundless... Look only on that which is invisible, and remember that in thee thyself, is the Temple and the gate to it, and the mystery, and the initiation."

Source: The Soul of a Butterfly (2004), p. xix
Context: My soul has grown over the years, and some of my views have changed. As long as I am alive, I will continue to try to understand more because the work of the heart is never done. All through my life I have been tested. My will has been tested, my courage has been tested, my strength has been tested. Now my patience and endurance are being tested. Every step of the way I believe that God has been with me. And, more than ever, I know that he is with me now. I have learned to live my life one step, one breath, and one moment at a time, but it was a long road. I set out on a journey of love, seeking truth, peace and understanding. l am still learning.

"The Teacher"
Winesburg, Ohio (1919)
Context: "You will have to know life," she declared, and her voice trembled with earnestness. She took hold of George Willard’s shoulders and turned him about so that she could look into his eyes. A passer-by might have thought them about to embrace. "If you are to become a writer you’ll have to stop fooling with words," she explained. "It would be better to give up the notion of writing until you are better prepared. Now it’s time to be living. I don’t want to frighten you, but I would like to make you understand the import of what you think of attempting. You must not become a mere peddler of words. The thing to learn is to know what people are thinking about, not what they say."

"Oh, God! It’s Religion!" (22 August 2011). <!-- http://www.steampunkshariah.info/?p=13261 -->
Captain Jul's Mission Blog (2011 - 2013)
Context: There is, I believe, a great deal to be learned from faith traditions – from the ordinary people who practice them today; from their sacred texts and writings and artefacts; and from their histories. Faith traditions present a rich and diverse vein of human experience, and I am convinced that — as with other humanities — a serious interest in them is a cultural education in itself.

A Few Thoughts for a Young Man (1850)
Context: The laws of nature are sublime, but there is a moral sublimity before which the highest intelligences must kneel and adore. The laws by which the winds blow, and the tides of the ocean, like a vast clepsydra, measure, with inimitable exactness, the hours of ever-flowing time; the laws by which the planets roll, and the sun vivifies and paints; the laws which preside over the subtle combinations of chemistry, and the amazing velocities of electricity; the laws of germination and production in the vegetable and animal worlds, — all these, radiant with eternal beauty as they are, and exalted above all the objects of sense, still wane and pale before the Moral Glories that apparel the universe in their celestial light. The heart can put on charms which no beauty of known things, nor imagination of the unknown, can aspire to emulate. Virtue shines in native colors, purer and brighter than pearl, or diamond, or prism, can reflect. Arabian gardens in their bloom can exhale no such sweetness as charity diffuses. Beneficence is godlike, and he who does most good to his fellow-man is the Master of Masters, and has learned the Art of Arts. Enrich and embellish the universe as you will, it is only a fit temple for the heart that loves truth with a supreme love. Inanimate vastness excites wonder; knowledge kindles admiration, but love enraptures the soul. Scientific truth is marvellous, but moral truth is divine; and whoever breathes its air and walks by its light, has found the lost paradise. For him, a new heaven and a new earth have already been created. His home is the sanctuary of God, the Holy of Holies. <!-- p. 35

Nora Helmer, Act III
A Doll's House (1879)
Context: If I'm ever to reach any understanding of myself and the things around me, I must learn to stand alone. That's why I can't stay here with you any longer.

The Paris Review interview (1994)
Context: I was performing The Sea Lion in the Newport Performing Arts Center. Afterwards a white-haired old woman approached me and said, Hey, you remember me? I looked her over, and I knew I remembered her, but had no idea who she was. She said, Lois. It still didn’t click. She said, Lois Learned, Big Nurse, and I thought, Oh my God. She was a volunteer at Newport, long since retired from the nursing business. This was the nurse on the ward I worked on at the Menlo Park hospital. I didn’t know what to think and she didn’t either, but I was glad she came up to me. I felt there was a lesson in it, the same one I had tried to teach Hollywood. She’s not the villain. She might be the minion of the villain, but she’s really just a big old tough ex-army nurse who is trying to do the best she can according to the rules that she has been given. She worked for the villain and believed in the villain, but she ain’t the villain.

On his university experience, in a discussion thread https://www.lesswrong.com/posts/MzfrRhB4Q7YgCW3f6/college-selection-advice#PuZtQ3excyvoPZh42 on LessWrong, March 2011
Context: Here's my experience. I applied to just MIT and my state university (University of Washington). I got on MIT's waiting list but was ultimately not accepted, so went to UW. I would certainly have gone to MIT had I been accepted, but my thinking now is that if I did that, I would not have had enough free time in college to write Crypto++ and think about anonymous protocols, Tegmark's multiverse, anthropic reasoning, etc., and these spare-time efforts have probably done more for my "career" than the MIT name or what I might have learned there.

Until the Final Hour : Hitler's Last Secretary (2004) edited by Melissa Müller, Foreword, p. 3.
Context: We should listen to the voice of conscience. It does not take nearly as much courage as one might think to admit to our mistakes and learn from them. Human beings are in this world to learn and to change themselves in learning.

Dr. Wallis's Account of some Passages of his own Life (1696)
Context: About the year 1645 while, I lived in London (at a time, when, by our Civil Wars, Academical Studies were much interrupted in both our Universities:) beside the Conversation of divers eminent Divines, as to matters Theological; I had the opportunity of being acquainted with divers worthy Persons, inquisitive into Natural Philosophy, and other parts of Humane Learning; And particularly of what hath been called the New Philosophy or Experimental Philosophy. We did by agreement, divers of us, meet weekly in London on a certain day, to treat and discourse of such affairs.... Some of which were then but New Discoveries, and others not so generally known and imbraced, as now they are, with other things appertaining to what hath been called The New Philosophy; which, from the times of Galileo at Florence, and Sr. Francis Bacon (Lord Verulam) in England, hath been much cultivated in Italy, France, Germany, and other Parts abroad, as well as with us in England. About the year 1648, 1649, some of our company being removed to Oxford (first Dr. Wilkins, then I, and soon after Dr. Goddard) our company divided. Those in London continued to meet there as before... Those meetings in London continued, and (after the King's Return in 1660) were increased with the accession of divers worthy and Honorable Persons; and were afterwards incorporated by the name of the Royal Society, &c. and so continue to this day.

Campaign rally, Madison, Wisconsin, CSPAN: Campaign 2008 (18 February 2008)
2000s
Context: What we've learned over this year is that hope is making a comeback. It is making a comeback. And let me tell you something — for the first time in my adult lifetime, I'm really proud of my country. And not just because Barack has done well, but because I think people are hungry for change. And I have been desperate to see our country moving in that direction and just not feeling so alone in my frustration and disappointment. I've seen people who are hungry to be unified around some basic common issues, and it's made me proud.

The Caesars (c. 361)
Context: The trial that begins
Awards to him who wins
The fairest prize to-day.
And lo, the hour is here
And summons you. Appear!
Ye may no more delay.
Come hear the herald's call
Ye princes one and all.
Many tribes of men
Submissive to you then!
How keen in war your swords!
But now 'tis wisdom's turn;
Now let your rivals learn
How keen can be your words.

Speech delivered on September 6, 1990, before the Annual Judicial Conference of the Second Circuit, quoted in Supreme Justice Speeches and Writings Thurgood Marshall. Edited by J. Clay Smith, Jr., 2002
Context: The legal system can force open doors, and sometimes-even knock down walls, but it cannot build bridges. That job belongs to you and me. The country can't do it. Afro and White, rich and poor, educated and illiterate, our fates are bound together. We can run from each other, but we cannot escape each other. We will only attain freedom if we learn to appreciate what is different, and muster the courage to discover what is fundamentally the same. America's diversity offers so much richness and opportunity. Take a chance, won't you? Knock down the fences, which divide. Tear apart the walls that imprison you. Reach out. Freedom lies just on the other side. We shall have liberty for all.

"Winston and Clementine" http://www.winstonchurchill.org/i4a/pages/index.cfm?pageid=761
Context: It has always been my temptation to put myself in other people's shoes: even into a horse's shoes as he strains before the heavy dray; into a ballerina's points as she feels age weigh upon her spring; into Cinderella's slippers as she danced till midnight; into the jackboot that kicks; into the Tommy's boots that tramp; into the magic seven-leaguers. With experience of age I have learned to control this habit of sympathy which deforms truth.

1962, Rice University speech
Context: The growth of our science and education will be enriched by new knowledge of our universe and environment, by new techniques of learning and mapping and observation, by new tools and computers for industry, medicine, the home as well as the school. Technical institutions, such as Rice, will reap the harvest of these gains. And finally, the space effort itself, while still in its infancy, has already created a great number of new companies, and tens of thousands of new jobs. Space and related industries are generating new demands in investment and skilled personnel, and this city and this state, and this region, will share greatly in this growth.

As quoted in "James Clavell, Best-Selling Storyteller of Far Eastern Epics, Is Dead at 69" by William Grimes in The New York Times (8 September 1994) http://query.nytimes.com/gst/fullpage.html?res=9D03E4D61138F93BA3575AC0A962958260&sec=&spon=&pagewanted=all
Context: Changi became my university instead of my prison. … Among the inmates there were experts in all walks of life — the high and the low roads. I studied and absorbed everything I could from physics to counterfeiting, but most of all I learned the art of surviving.

Source: Presidency (1977–1981), Inaugural Address (1977)
Context: Let us learn together and laugh together and work together and pray together, confident that in the end we will triumph together in the right.

Address at Iona College (1984)
Context: Tell me, ladies and gentlemen, are we the ones to tell them what their instructors have tried to teach them for years? That the philosophers were right.
That Saint Francis, Buddha, Muhammad, Maimonides — all spoke the truth when they said the only way to serve yourself is to serve others; and that Aristotle was right, before them, when he said the only way to assure yourself happiness is to learn to give happiness. <!-- p. 934

Speech to the Western Society of Engineers (18 September 1901); published in the Journal of the Western Society of Engineers (December 1901); republished with revisions by the author for the Annual Report of the Board of Regents of the Smithsonian Institution (1902) http://invention.psychology.msstate.edu/i/Wrights/library/Aeronautical.html
Context: The person who merely watches the flight of a bird gathers the impression that the bird has nothing to think of but the flapping of its wings. As a matter of fact this is a very small part of its mental labor. To even mention all the things the bird must constantly keep in mind in order to fly securely through the air would take a considerable part of the evening. If I take this piece of paper, and after placing it parallel with the ground, quickly let it fall, it will not settle steadily down as a staid, sensible piece of paper ought to do, but it insists on contravening every recognized rule of decorum, turning over and darting hither and thither in the most erratic manner, much after the style of an untrained horse. Yet this is the style of steed that men must learn to manage before flying can become an everyday sport. The bird has learned this art of equilibrium, and learned it so thoroughly that its skill is not apparent to our sight. We only learn to appreciate it when we try to imitate it.

Journal entry (October 1922), published in The Journal of Katherine Mansfield (1927)
Context: When we can begin to take our failures nonseriously, it means we are ceasing to be afraid of them. It is of immense importance to learn to laugh at ourselves.

On claims of waterboarding as being impedimental in as quoted in "John McCain to Bush apologists: Stop lying about Bin Laden and torture" by Greg Sar in The Washington Post (12 May 2011) http://www.washingtonpost.com/blogs/plum-line/post/john-mccain-to-bush-apologists-stop-lying-about-bin-laden-and-torture/2011/03/03/AF10AnzG_blog.html - YouTube video of McCaine's speech http://www.youtube.com/watch?v=3I94Yb4KUic
2010s, 2011
Context: We did not learn Abu Ahmed’s real name or alias as a result of waterboarding or any "enhanced interrogation technique" used on a detainee in U. S. custody. None of the three detainees who were waterboarded provided Abu Ahmed’s real name, his whereabouts, or an accurate description of his role in Al-Qaeda. … In fact, not only did the use of "enhanced interrogation techniques" on Khalid Sheikh Mohammed not provide us with key leads on bin Laden’s courier, Abu Ahmed; it actually produced false and misleading information. Khalid Sheikh Mohammed specifically told his interrogators that Abu Ahmed had moved to Peshawar, got married, and ceased his role as an Al-Qaeda facilitator — which was not true, as we now know. … It was not torture or cruel, inhuman, and degrading treatment of detainees that got us the major leads that ultimately enabled our intelligence community to find Osama bin Laden. … we are again engaged in this important debate, with much at stake for America’s security and reputation. Each side should make its own case, but do so without making up its own facts.

1880s, Agnosticism (1889)
Context: When I reached intellectual maturity and began to ask myself whether I was an atheist, a theist, or a pantheist; a materialist or an idealist; Christian or a freethinker; I found that the more I learned and reflected, the less ready was the answer; until, at last, I came to the conclusion that I had neither art nor part with any of these denominations, except the last. The one thing in which most of these good people were agreed was the one thing in which I differed from them. They were quite sure they had attained a certain "gnosis," — had, more or less successfully, solved the problem of existence; while I was quite sure I had not, and had a pretty strong conviction that the problem was insoluble.
So I took thought, and invented what I conceived to be the appropriate title of "agnostic." It came into my head as suggestively antithetic to the "gnostic" of Church history, who professed to know so much about the very things of which I was ignorant. To my great satisfaction the term took.

Source: How Europe Underdeveloped Africa (1972), p. 37.
Context: When the “experts” from capitalist countries do not give a racist explanation, they nevertheless confuse the issue by giving as causes of underdevelopment the things which really are consequences. For example, they would argue that Africa is in a state of backwardness as a result of lacking skilled personnel to develop. It is true that because of lack of engineers Africa cannot on its own build more roads, bridges, and hydroelectric stations. But that is not a cause of underdevelopment, except in the sense that causes and effects come together and reinforce each other. The fact of the matter is that the most profound reasons for the economic backwardness of a given African nation are not to be found inside that nation. All that we can find inside are the symptoms of underdevelopment and the secondary factors that make for poverty. Mistaken interpretations of the causes of underdevelopment usually stem either from prejudiced thinking or from the error of believing that one can learn the answers by looking inside the underdeveloped economy. The true explanation lies in seeking out the relationship between Africa and certain developed countries and in recognizing that it is a relationship of exploitation.

The Foundling, pp. 25–27
The Foundling and Other Tales of Prydain (1973)
Context: ... the book told him of other ways of the world; of cruelty, suffering, and death. He read of greed, hatred, and war; of men striving against one another with fire and sword; of the blossoming earth trampled underfoot, of harvests lost and lives cut short...
But now his heart lifted. These pages told not only of death, but of birth as well; how the earth turns in its own time and in its own way gives back what is given to it; how things lost may be found again; and how one day ends for another to begin. He learned that the lives of men are short and filled with pain, yet each one a priceless treasure, whether it be that of a prince or a pig-keeper. And, at the last, the book taught him that while nothing was certain, all was possible.

Source: Aphorisms and Reflections (1901), pp. 11-12
Context: The multitude are matter-of-fact. They live in commonplace concerns and interests. Their problems are, how to get more plentiful and better food and drink, more comfortable and beautiful clothing, more commodious dwellings, for themselves and their children. When they seek relaxation from their labors for material things, they gossip of the daily happenings, or they play games or dance or go to the theatre or club, or they travel or they read story books, or accounts in the newspapers of elections, murders, peculations, marriages, divorces, failures and successes in business; or they simply sit in a kind of lethargy. They fall asleep and awake to tread again the beaten path. While such is their life, it is not possible that they should take interest or find pleasure in religion, poetry, philosophy, or art. To ask them to read books whose life-breath is pure thought and beauty is as though one asked them to read things written in a language they do not understand and have no desire to learn. A taste for the best books, as a taste for whatever is best, is acquired; and it can be acquired only by long study and practice. It is a result of free and disinterested self-activity, of efforts to attain what rarely brings other reward than the consciousness of having loved and striven for the best. But the many have little appreciation of what does not flatter or soothe the senses. Their world, like the world of children and animals, is good enough for them; meat and drink, dance and song, are worth more, in their eyes, than all the thoughts of all the literatures. A love tale is better than a great poem, and the story of a bandit makes Plutarch seem tiresome. This is what they think and feel, and what, so long as they remain what they are, they will continue to think and feel. We do not urge a child to read Plato—why should we find fault with the many for not loving the best books?

2010s, Farewell Speech (2017)
Context: If your family doesn't have much money, I want you to remember that in this country, plenty of folks, including me and my husband — we started out with very little. But with a lot of hard work and a good education, anything is possible — even becoming President. That's what the American Dream is all about.
If you are a person of faith, know that religious diversity is a great American tradition, too. In fact, that's why people first came to this country — to worship freely. And whether you are Muslim, Christian, Jewish, Hindu, Sikh — these religions are teaching our young people about justice, and compassion, and honesty. So I want our young people to continue to learn and practice those values with pride. You see, our glorious diversity — our diversities of faiths and colors and creeds — that is not a threat to who we are, it makes us who we are.

Emperor Has No Clothes Award acceptance speech (2003)
Context: I am a reasonably emotional person, and I see no reason why that's incompatible with being a scientist. Even if we learn about how everything works, that doesn't mean anything at all. You can reduce how an impala leaps to a bunch of biomechanical equations. You can turn Bach into contrapuntal equations, and that doesn't reduce in the slightest our capacity to be moved by a gazelle leaping or Bach thundering. There is no reason to be less moved by nature around us simply because it's revealed to have more layers of complexity than we first observed.
The more important reason why people shouldn't be afraid is, we're never going to inadvertently go and explain everything. We may learn everything about something, and we may learn something about everything, but we're never going to learn everything about everything. When you study science, and especially these realms of the biology of what makes us human, what's clear is that every time you find out something, that brings up ten new questions, and half of those are better questions than you started with.

Journal Intime (1882), Journal entries
Context: In the conduct of life, habits count for more than maxims, because habit is a living maxim, becomes flesh and instinct. To reform one's maxims is nothing: it is but to change the title of the book. To learn new habits is everything, for it is to reach the substance of life. Life is but a tissue of habits.

Part 5: "The World of One Physicist", "But Is It Art?", p. 261
Surely You're Joking, Mr. Feynman! (1985)
Context: I wanted very much to learn to draw, for a reason that I kept to myself: I wanted to convey an emotion I have about the beauty of the world. It's difficult to describe because it's an emotion. It's analogous to the feeling one has in religion that has to do with a god that controls everything in the whole universe: there's a generality aspect that you feel when you think about how things that appear so different and behave so differently are all run "behind the scenes" by the same organization, the same physical laws. It's an appreciation of the mathematical beauty of nature, of how she works inside; a realization that the phenomena we see result from the complexity of the inner workings between atoms; a feeling of how dramatic and wonderful it is. It's a feeling of awe — of scientific awe — which I felt could be communicated through a drawing to someone who had also had this emotion. It could remind him, for a moment, of this feeling about the glories of the universe.

Teaching as a Subversive Activity (1969)
Context: About the last place any of us can expect to learn anything important about the realities we have to cope with in our wistful pursuit of life, liberty, and happiness is a classroom. If we decided that schools must do whatever is necessary to help students to learn the concepts and skills relevant to the nuclear space age, we wouldn't spend much time sitting inside of small boxes inside of boxes — even with all the fancy hardware being developed to jazz up the Trivia contest. It's probably true that most of what we all know we didn't learn in school anyway. Moreover, developments in electronic information processing make the school as it presently exists unnecessary... the "new education." Its purpose is to produce people who can cope effectively with change. To date, none of the new "educational technology" has that as its purpose. Remember Santayana's line: Fanaticism consists of redoubling efforts after having forgotten one's aim. The developments in "educational technology" are intended to do all of the old school stuff better... but that's not the aim of the new education.

Julian, mortally wounded in battle, upon his deathbed, as recorded by Ammianus Marcellinus (who was probably present) in Book XXV of his history. <!-- Loeb Classical Library -->
General sources
Context: Most opportunely friends, has the time now come for me to leave life, which I rejoice to return to Nature, at her demand, like an honorable debtor, not (as some might think) bowed down with sorrow, but having learned much from the general conviction of philosophers how much happier the soul is than the body, and bearing in mind that whenever a better condition is severed from a worse, one should rejoice, rather than grieve... Considering, then that the aim of a just ruler is the welfare and security of its subjects, I was always, as you know, more inclined to peaceful measures, excluding from my conduct all license, the corrupter of deeds and of character…And therefore I thank the eternal power that I meet my end, not from secret plots, nor from the pain of a tedious illness, nor by the fate of a criminal, but that in the mid-career of glorious renown I have been founds worthy of so noble a departure from this world...

Source: The Beauty Myth (1991), Chapter 5 : 'Sex', p. 157
Context: The books and films they see survey from the young boy's point of view his first touch of a girl's thighs, his first glimpse of her breasts. The girls sit listening, absorbing, their familiar breasts estranged as if they were not part of their bodies, their thighs crossed self-consciously, learning how to leave their bodies and watch them from the outside. Since their bodies are seen from the point of view of strangeness and desire, it is no wonder that what should be familiar, felt to be whole, becomes estranged and divided into parts. What little girls learn is not the desire for the other, but the desire to be desired. Girls learn to watch their sex along with the boys; that takes up the space that should be devoted to finding out about what they are wanting, and reading and writing about it, seeking it and getting it.

1960s, Operating Manual for Spaceship Earth (1963)
Context: Every time man makes a new experiment he always learns more. He cannot learn less. He may learn that what he thought was true was not true. By the elimination of a false premise, his basic capital wealth which in his given lifetime is disembarrassed of further preoccupation with considerations of how to employ a worthless time-consuming hypothesis. Freeing his time for its more effective exploratory investment is to give man increased wealth.

Source: From the Danube to the Yalu (1954), p. 2-3

Source: The Life of St. Teresa of Jesus (c.1565), Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 22 & 23
Context: All things fail; but Thou, Lord of all, never failest! They who love Thee, oh, how little they have to suffer! oh, how gently, how tenderly, how sweetly Thou, O my Lord, dealest with them! Oh, that no one had ever been occupied with any other love than Thine! It seems as if Thou didst subject those who love Thee to a severe trial: but it is in order that they may learn, in the depths of that trial, the depths of Thy love. O my God, oh, that I had understanding and learning, and a new language, in order to magnify Thy works, according to the knowledge of them which my soul possesses! Everything fails me, O my Lord; but if Thou wilt not abandon me, I will never fail Thee. Let all the learned rise up against me, — let the whole creation persecute me, — let the evil spirits torment me, — but do Thou, O Lord, fail me not; for I know by experience now the blessedness of that deliverance which Thou dost effect for those who trust only in Thee. In this distress, — for then I had never had a single vision, — these Thy words alone were enough to remove it, and give me perfect peace: "Be not afraid, my daughter: it is I; and I will not abandon thee. Fear not."
It seems to me that, in the state I was in then, many hours would have been necessary to calm me, and that no one could have done it. Yet I found myself, through these words alone, tranquil and strong, courageous and confident, at rest and enlightened; in a moment, my soul seemed changed, and I felt I could maintain against all the world that my prayer was the work of God. Oh, how good is God! how good is our Lord, and how powerful! He gives not counsel only, but relief as well. His words are deeds. O my God! as He strengthens our faith, love grows.

"The Larger College".
In Classic Shades, and Other Poems (1890)
Context: p>Behold this sea, that sapphire sky!
Where nature does so much for man,
Shall man not set his standard high,
And hold some higher, holier plan?
Some loftier plan than ever planned
By outworn book of outworn land?Where God has done so much for man,
Shall man for God do aught at all?
The soul that feeds on books alone —
I count that soul exceeding small
That lives alone by book and creed,—
A soul that has not learned to read.</p

On life in hiding from Nazi authorities, p. 48
To Save a Life: Stories of Holocaust Rescue (2000)
Context: One of the things I learned, one of the strangest things, is how to think. There was nothing else to do. I couldn't see people, or go for a walk in the forest. All I had was my head and my books, and I thought a lot. I learned, because there was no interruption. I had access to myself, to my thinking. I wouldn't say that I particularly matured. The thinking was physics thinking. I was just short of twenty-two then.
I was in hiding for two years and two months, something like that. In all that time I went out very, very little, just once in a great while, after dark. Once I even took the train to Utrecht, forty miles from Amsterdam, with my yellow star, this star which I still have. Why did I go? I just wanted to visit some friends. I was a little bit crazy, a little bit insane.

Source: How To Do It (1871), Ch. IV : How To Write
Context: You may divide literature into two great classes of books. The smaller class of the two consists of the books written by people who had something to say. They had in life learned something, or seen something, or done something, which they really wanted and needed to tell to other people. They told it. And their writings make, perhaps, a twentieth part of the printed literature of the world. It is the part which contains all that is worth reading. The other nineteen-twentieths make up the other class.

A 38
Aphorisms (1765-1799), Notebook A (1765-1770)
Context: Cautiousness in judgment is nowadays to be recommended to each and every one: if we gained only one incontestable truth every ten years from each of our philosophical writers the harvest we reaped would be sufficient. … To grow wiser means to learn to know better and better the faults to which this instrument with which we feel and judge can be subject.

Act I, sc. ii.
The Rivals (1775)

News from Nowhere (1890)
Context: Go back again, now you have seen us, and your outward eyes have learned that in spite of all the infallible maxims of your day there is yet a time of rest in store for the world, when mastery has changed into fellowship — but not before. Go back again, then, and while you live you will see all round you people engaged in making others live lives which are not their own, while they themselves care nothing for their own real lives — men who hate life though they fear death. Go back and be the happier for having seen us, for having added a little hope to your struggle. Go on living while you may, striving, with whatsoever pain and labour needs must be, to build up little by little the new day of fellowship, and rest, and happiness.

O interview (2003)
Context: I'm going to tell you something: There's an element to that passion that I always leave out and that I have recently learned to understand, and it has helped me a lot. … I was okay if it didn't happen. … I didn't realize this before. As long as I knew I did my very, very best, I was okay. I was so okay that when I made the transition from Mexico to Los Angeles, I said to myself I have something now. Is it what I want? No. I was making money, I was an actress, and I was famous. It looked like it's what I wanted, but it was not. And I was wise enough to recognize it. It's what others would think that I'd want, and sometimes that makes you feel it's good enough... To be able to brag a lot on life — that's everybody's dream... But is it your dream? And it wasn't my dream. And so I said that I'm going to leave it. This means I go there, and maybe it doesn't happen. And I am trading this, which looks like it's great, for this nothing that could be anything. … And then I was excited about being brave about it and saying, "What I left didn't grab me by the balls."

Vol. I, The Way of Illumination, Section I - The Way of Illumination, Part III : The Sufi.
The Spiritual Message of Hazrat Inayat Khan
Context: The religion of the Sufi is not separate from the religions of the world. People have fought in vain about the names and lives of their saviors, and have named their religions after the name of their savior, instead of uniting with each other in the truth that is taught. This truth can be traced in all religions, whether one community calls another pagan or infidel or heathen. Such persons claim that theirs is the only scripture, and their place of worship the only abode of God. Sufism is a name applied to a certain philosophy by those who do not accept the philosophy; hence it cannot really be described as a religion; it contains a religion but is not itself a religion. Sufism is a religion if one wishes to learn religion from it. But it is beyond religion, for it is the light, the sustenance of every soul, raising the mortal being to immortality.

Journal entry (28 March 1959)
Working and Thinking on the Waterfront (1969)
Context: The significant point is that people unfit for freedom — who cannot do much with it — are hungry for power. The desire for freedom is an attribute of a "have" type of self. It says: leave me alone and I shall grow, learn, and realize my capacities. The desire for power is basically an attribute of a "have-not" type of self. If Hitler had had the talents and the temperament of a genuine artist, if Stalin had had the capacity to become a first-rate theoretician, if Napoleon had had the makings of a great poet or philosopher they would hardly have developed the all-consuming lust for absolute power.
Freedom gives us a chance to realize our human and individual uniqueness. Absolute power can also bestow uniqueness: to have absolute power is to have the power to reduce all the people around us to puppets, robots, toys, or animals, and be the only man in sight. Absolute power achieves uniqueness by dehumanizing others.
To sum up: Those who lack the capacity to achieve much in an atmosphere of freedom will clamor for power.

"The Shadowland of Dreams".
Context: I knew I wanted to write. I had dreamed about it for years. I wasn’t going to be one of those people who die wondering, “What if?” I would keep putting my dream to the test — even though it meant living with uncertainty and fear of failure. This is the Shadowland of hope, and anyone with a dream must learn to live there. If you can't live here, get back to YOUR roots and LEARN to live here!

Chpt.2, p. 11
Principles of Geology (1832), Vol. 1
Context: We learn particularly from the Timaeus of Plato, that the Egyptians believed the world to be subject to occasional conflagrations and deluges, whereby the gods arrested the career of human wickedness, and purified the earth from guilt. After each regeneration, mankind were in a state of virtue and happiness, from which they gradually degenerated again into vice and immorality. From this Egyptian doctrine, the poets derived the fable of the decline from the golden to the iron age.

Love is not a feeling ~ The Article (1995)
Context: Have you learned yet that you only suffer when you think about events or feel about them, that you don't suffer from events themselves? Have you learned yet that every thought about yourself is a thought of the past, that worry is thinking and that all thinking eventually leads to worry, fear and insecurity? If so, each time you go to think, or catch the thinker thinking even about "good" things like last night's movie, don't; stop. Not because Barry Long says so but because you've realised the truth of thinking in your own experience. It's what you've learned from life, not from someone else's experience. Therefore it is the truth for you now and every moment. Otherwise you must go on thinking and go on suffering. One day, when you've had enough of the pain, you'll come to your senses. Have you learned yet that every feeling is a feeling of the past and that every "good" feeling soon changes and eventually becomes the feeling of doubt, confusion, boredom or sorrow? If so, stop believing your feelings; don't act on them; wait.

I Am A Dancer (1952)
Context: I believe that we learn by practice. Whether it means to learn to dance by practicing dancing or to learn to live by practicing living, the principles are the same. in each it is the performance of a dedicated set of acts, physical or intellectual, from which comes the shape of achievement, a sense of one's being, a satisfaction of spirit. One becomes in some areas an athlete of God.

As quoted in Kenya National Assembly Official Record (Hansard) Jul 23 - Nov 29, 1963. p. 1223.
Context: Unless we have a Government with capable officers to run it, then our Government will fall tomorrow. I want the people to understand this: that we have this policy of Africanization, as we have during the time we have taken over the Government; people are being trained for various posts, and when they are ready we shall give them responsibility, but we cannot take people just because they are black and say "All right, you run this, you run that." We have to learn by experience, and this is the policy of my Government. In our Kanu manifiesto, we state clearly that we are not going to discriminate because of race, colour or religion. We are going to treat Kenyans on an equal footing and the law of Kenya is going to apply to Europeans, Asians and Africans, those who are citizens of this country. They are going to be treated alike. We cannot have our cake and eat it. We have started our policy and we are going to follow it.

New Mindset on Consciousness (1987)
Context: I have a very one-track mind that needs to concentrate. I asked myself which issue is more important: whether mental states are more left- or right-hemispheric, or whether they are causal in brain function. From weighing the pros and cons, I decided that the left-brain, right-brain work was well in orbit and that it would be more important to shift my primary focus to consciousness.
The mind-brain issues are intrinsically more compelling. They carry strong humanistic as well as scientific implications. I could foresee changes in our world view, guiding beliefs, and social values. In the context of today's worsening world conditions and our imperiled future, this work seemed far more important than whether you can find a brain theory enabling people to learn faster, draw better, make better medical diagnoses, and so on.
We're beginning to learn the hard way that today's global ills are not cured by more and more science and technology.

Source: Aeneid (29–19 BC), Book II, Lines 65–66 (tr. Fairclough)

Part III : Selection on Education from Kant's other Writings, Ch. I Pedagogical Fragments, # 3
The Educational Theory of Immanuel Kant (1904)
Context: The child must be brought up free (that he allow others to be free). He must learn to endure the restraint to which freedom subjects itself for its own preservation (experience no subordination to his command). Thus he must be disciplined. This precedes instruction. Training must continue without interruption. He must learn to do without things and to be cheerful about it. He must not be obliged to dissimulate, he must acquire immediate horror of lies, must learn so to respect the rights of men that they become an insurmountable wall for him. His instruction must be more negative. He must not learn religion before he knows morality. He must be refined, but not spoiled (pampered). He must learn to speak frankly, and must assume no false shame. Before adolescence he must not learn fine manners; thoroughness is the chief thing. Thus he is crude longer, but earlier useful and capable.

The Other World (1657)
Context: I learned to understand their language and to speak it a little. Immediately the news spread throughout the kingdom that two little wild men had been discovered. We were smaller than everybody else because the wilderness had provided us with such bad food. And it was a genetic defect that caused us to have forelimbs that weren't strong enough to support us.
This belief gained strength through repetition despite the priests of the country. They opposed it, saying that it was an awful impiety to believe that not only animals but monsters might be of the same species as they.

Interview with Herbert Mitgang, "Mrs. Lessing Addresses Some of Life's Puzzles," The New York Times (22 April 1984)
Context: You can only learn to be a better writer by actually writing. I don't know much about creative writing programs. But they're not telling the truth if they don't teach, one, that writing is hard work and, two, that you have to give up a great deal of life, your personal life, to be a writer.

Autobiography (1873)
Context: I have no remembrance of the time when I began to learn Greek. I have been told that it was when I was three years old. My earliest recollection on the subject, is that of committing to memory what my father termed Vocables, being lists of common Greek words, with their signification in English, which he wrote out for me on cards. Of grammar, until some years later, I learnt no more than the inflexions of the nouns and verbs, but, after a course of vocables, proceeded at once to translation; and I faintly remember going through AEsop's Fables, the first Greek book which I read. The Anabasis, which I remember better, was the second. I learnt no Latin until my eighth year. At that time I had read, under my father's tuition, a number of Greek prose authors, among whom I remember the whole of Herodotus, and of Xenophon's Cyropaedia and Memorials of Socrates; some of the lives of the philosophers by Diogenes Laertius; part of Lucian, and Isocrates' ad Demonicum and ad Nicoclem. I also read, in 1813, the first six dialogues (in the common arrangement) of Plato, from the Euthyphron to the Theaetetus inclusive: which last dialogue, I venture to think, would have been better omitted, as it was totally impossible I should understand it. But my father, in all his teaching, demanded of me not only the utmost that I could do, but much that I could by no possibility have done. What he was himself willing to undergo for the sake of my instruction, may be judged from the fact, that I went through the whole process of preparing my Greek lessons in the same room and at the same table at which he was writing: and as in those days Greek and English lexicons were not, and I could make no more use of a Greek and Latin lexicon than could be made without having yet begun to learn Latin, I was forced to have recourse to him for the meaning of every word which I did not know. This incessant interruption, he, one of the most impatient of men, submitted to, and wrote under that interruption several volumes of his History and all else that he had to write during those years.

An Old Man's Thoughts on Many Things, Of Education I
Context: The difficulty is to find teachers, particularly in the humble kind of schools, who can explain the elements of astronomy; but if teachers were taught such matters, they could explain them to others, and some of the teachers would be better employed in this way than in learning and teaching other things.... I believe that many children in the humblest schools will observe and learn as well as those in other schools. When children are younger, we must use other ways of training the eye to observe.

1940s, Victory broadcast (1945)
Context: We have known the bitterness of defeat and the exultation of triumph, and from both we have learned there can be no turning back. We must go forward to preserve in peace what we won in war.
A new era is upon us. Even the lesson of victory itself brings with it profound concern, both for our future security and the survival of civilization. The destructiveness of the war potential, through progressive advances in scientific discovery, has in fact now reached a point which revises the traditional concepts of war.

Language Education in a Knowledge Context (1980)
Context: As one learns the language of a subject, one is also learning what the subject is.... what we call a subject consists mostly, if not entirely, of its language. If you eliminate all the words of a subject, you have eliminated the subject.

The Sixteenth Revelation, Chapter 79
Variant: I was taught that I should see mine own sin, and not other men’s sin except it may be for comfort and help of my fellow-Christians.
Context: In that He shewed me that I should sin, I took it nakedly to mine own singular person, for I was none otherwise shewed at that time. But by the high, gracious comfort of our Lord that followed after, I saw that His meaning was for the general Man: that is to say, All-Man; which is sinful and shall be unto the last day. Of which Man I am a member, as I hope, by the mercy of God. For the blessed comfort that I saw, it is large enough for us all. And here was I learned that I should see mine own sin, and not other men’s sins but if it may be for comfort and help of mine even-Christians.

Source: Antigone, Lines 311-314

The Uttarpara Address (1909)
Context: I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, "The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work." Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success and failure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindu religion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.

Source: The Miner's Friend; or, An Engine to Raise Water by Fire, 1702, pp. 10-11
Context: Should the engine, to the apprehension of some, seem intricate and difficult to be worked, after all the description I have given of it in this book, yet I can, and do assure them, that the attending and working the engine is so far from being so, that it is familiar and easy to be learned by those of the meanest capacity, in a very little time; insomuch that I have boys of thirteen or fourteen years of age, who now attend and work it to perfection, and were taught to do it in a few days; and I have known some learn to work the engine in half an hour. We have a proverb, that interest never lies; and I am assured that you gentlemen of the mines and collieries, when you have once made this engine familiar in your works, and to yourselves and servants; not only the profit, but abundance of other advantages and conveniences which you will find to attend your works in the use thereof, will create in you a favourable opinion of the labours of
Your real Friend and humble Servant,
THOMAS SAVERY

Heaven and Hell #528
Context: Some people believe it is hard to lead the heaven-bound life that is called "spiritual" because they have heard that we need to renounce the world and give up the desires attributed to the body and the flesh and "live spiritually." All they understand by this is spurning worldly interests, especially concerns for money and prestige, going around in constant devout meditation about God, salvation, and eternal life, devoting their lives to prayer, and reading the Word and religious literature. They think this is renouncing the world and living for the spirit and not for the flesh. However, the actual case is quite different, as I have learned from an abundance of experience and conversation with angels. In fact, people who renounce the world and live for the spirit in this fashion take on a mournful life for themselves, a life that is not open to heavenly joy, since our life does remain with us [after death]. No, if we would accept heaven's life, we need by all means to live in the world and to participate in its duties and affairs. In this way, we accept a spiritual life by means of our moral and civic life; and there is no other way a spiritual life can be formed within us, no other way our spirits can be prepared for heaven. This is because living an inner life and not an outer life at the same time is like living in a house that has no foundation, that gradually either settles or develops gaping cracks or totters until it collapses.

England's Trust, part iii, line 227, reported in Bartlett's Familiar Quotations, 10th ed. (1919).
Context: No: by the names inscribed in History's page,
Names that are England's noblest heritage,
Names that shall live for yet unnumbered years
Shrined in our hearts with Cressy and Poictiers;
Let wealth and commerce, laws and learning die,
But leave us still our old nobility.

The Book of My Life (1930)
Context: My father, in my earliest childhood, taught me the rudiments of arithmetic, and about that time made me acquainted with the arcana; whence he had come by this learning I know not. This was about my ninth year. Shortly after, he instructed me in the elements of the astronomy of Arabia, meanwhile trying to instill in me some system of theory for memorizing, for I had been poorly endowed with the ability to remember. After I was twelve years old he taught me the first six books of Euclid, but in such a manner that he expended no effort on such parts as I was able to understand by myself.
This is the knowledge I was able to acquire and learn without any elementary schooling...<!--Ch. 34

Teaching as a Subversive Activity (1969)
Context: We can justify the list we will submit on several grounds. First, many of these questions have literally been asked by children and adolescents when they are permitted to respond freely to the challenge of "What's Worth Knowing?" Second, some of these questions are based on careful listening to students, even though they were not at the time asking questions. Very often children make declarative statements about things when they really mean only to elicit an informative response. In some cases, they do this because they have learned from adults that it is "better" to pretend that you know than to admit that you don't. (An old aphorism describing this process goes: Children enter school as question marks and leave as periods.) In other cases they do this because they do not know how to ask certain kinds of questions. In any event, a simple translation of their declarative utterances will sometimes produce a great variety of deeply felt questions.

In Search of Memory (2006)
Context: Unlike vision, touch, or smell, which are prewired and based on Kantian a priori knowledge, the spatial map presents us with a new type of representation, one based on a combination of a priori knowledge and learning. The general capability for forming spatial maps is built into the mind, but the particular map is not. Unlike neurons in a sensory system, place cells are not switched on by sensory stimulation. Their collective activity represents the location where the animal thinks it is.

Source: Straight From The Heart (1985), Chapter Five, A Balancing Act, p. 118
Context: The art of politics is learning to walk with your back to the wall, your elbows high, and a smile on your face. It's a survival game played under the glare of lights.

"Fortunately"
Versus (1949)
Context: A young person is a person with nothing to learn
One who already knows that ice does not chill and fire does not burn...
It knows it can spend six hours in the sun on its first
day at the beach without ending up a skinless beet,
And it knows it can walk barefoot through the barn
without running a nail in its feet....
Meanwhile psychologists grow rich
Writing that the young are ones' should not
undermine the self-confidence of which.

As paraphrased and quoted in "Sidelight on Sports: A Baseball Star is Born" https://news.google.com/newspapers?id=d5dRAAAAIBAJ&sjid=52sDAAAAIBAJ&pg=1293%2C4057980 by Al Abrams, in The Pittsburgh Post-Gazette (Tuesday, June 7, 1955), p. 20
Baseball-related, <big><big>1950s</big></big>, <big>1955</big>
Context: Four years ago he was playing amateur softball in Puerto Rico. "I peetch and play shortstop," he said of his early days. "I no play outfield until pro ball." Roberto turned pro in 1952 with Santurce and last year played winter ball for that team with Willie Mays. Herman Franks, Giant coach, was the manager. "Wee-lee May and Herm Frank help me," he answered when I asked him if he had been given special instruction in the game by anyone. "May show me how to field and throw," he added. Did Mays or anyone show him how to hit? "No," he replied, pride in his voice. "I learn to heet myself. Nobody show me."

On the Mindless Menace of Violence (1968)
Context: Our lives on this planet are too short and the work to be done too great to let this spirit flourish any longer in our land. Of course we cannot vanquish it with a program, nor with a resolution. But we can perhaps remember, if only for a time, that those who live with us are our brothers, that they share with us the same short moment of life; that they seek, as do we, nothing but the chance to live out their lives in purpose and in happiness, winning what satisfaction and fulfillment they can. Surely, this bond of common faith, this bond of common goal, can begin to teach us something. Surely, we can learn, at least, to look at those around us as fellow men, and surely we can begin to work a little harder to bind up the wounds among us and to become in our own hearts brothers and countrymen once again.

Black Boy (1945)

Beating the drums of hope and faith (2004)
Context: What I read in the Qur’an, and what I learned from the words of Muhammad, Jesus and others really struck a chord with me, so I chose to implement the wisdom I found. I don’t feel as though I "changed" to any new "religion", rather, I just grew as an individual: I matured spiritually. … I believe the proverbial "search" doesn’t end until we die.