Quotes about scholarship

A collection of quotes on the topic of scholarship, other, most, likeness.

Quotes about scholarship

William Lane Craig photo
Theodor W. Adorno photo

“The invocation of science, of its ground rules, of the exclusive validity of the methods that science has now completely become, now constitutes a surveillance authority punishing free, uncoddled, undisciplined thought and tolerating nothing of mental activity other than what has been methodologically sanctioned. Science and scholarship, the medium of autonomy, has degenerated into an instrument of heteronomy.”

Theodor W. Adorno (1903–1969) German sociologist, philosopher and musicologist known for his critical theory of society

Die Berufung auf Wissenschaft, auf ihre Spielregeln, auf die Alleingültigkeit der Methoden, zu denen sie sich entwickelte, ist zur Kontrollinstanz geworden, die den freien, ungegängelten, nicht schon dressierten Gedanken ahndet und vom Geist nichts duldet als das methodologisch Approbierte. Wissenscahaft,das Medium von Autonomie, ist in einen Apparat der Heteronomie ausgeartet.
Source: Wozu noch Philosophie? [Why still philosophy?] (1963), p. 12

Kurt Vonnegut photo
Brandon Sanderson photo

“This is insanity!"
"No, this is scholarship!”

Source: Words of Radiance

Michael Szenberg photo
Agnes Repplier photo
Robert A. Heinlein photo

“Genitals are a great distraction to scholarship.”

Malcolm Bradbury (1932–2000) English author and academic

Cuts (1987) p. 42.

Epifanio de los Santos photo

“To be a worthy biographer of Senor de los Santos you would have to be his equal, so that remains a thing undone perhaps undoable, but that admiration he feels for his countrymen---the very best--other feels for him and they have crowned him as a leader in the path of scholarship.”

Epifanio de los Santos (1871–1928) Filipino politician

Source: As a quote by Miss Norton ( Cablenews-American) from "Epifanio de los Santos Cristobal" by Libardo D. Cayco. National Heroes Day. University of the Philippines. 1934.

Immanuel Kant photo

“He [Jesus] claims that not the observance of outer civil or statutory churchly duties but the pure moral disposition of the heart alone can make man well-pleasing to God (Matthew V, 20-48); … that injury done one’s neighbor can be repaired only through satisfaction rendered to the neighbor himself, not through acts of divine worship (V, 24). Thus, he says, does he intend to do full justice to the Jewish law (V, 17); whence it is obvious that not scriptural scholarship but the pure religion of reason must be the law’s interpreter, for taken according to the letter, it allowed the very opposite of all this. Furthermore, he does not leave unnoticed, in his designations of the strait gate and the narrow way, the misconstruction of the law which men allow themselves in order to evade their true moral duty, holding themselves immune through having fulfilled their churchly duty (VII, 13). He further requires of these pure dispositions that they manifest themselves also in works (VII, 16) and, on the other hand, denies the insidious hope of those who imagine that, through invocation and praise of the Supreme Lawgiver in the person of His envoy, they will make up for their lack of good works and ingratiate themselves into favor (VII, 21). Regarding these works he declares that they ought to be performed publicly, as an example for imitation (V, 16), and in a cheerful mood, not as actions extorted from slaves (VI, 16); and that thus, from a small beginning in the sharing and spreading of such dispositions, religion, like a grain of seed in good soil, or a ferment of goodness, would gradually, through its inner power, grow into a kingdom of God (XIII, 31-33).”

Immanuel Kant (1724–1804) German philosopher

Book IV, Part 1, Section 1, “The Christian religion as a natural religion”
Religion within the Limits of Reason Alone (1793)

Ibn Khaldun photo
Mary McCarthy photo

“As happens with sports and hobbies, his enjoyment was solemnized by expertise, the rites of comparing, collating, a half-deliberate parody of scholarship like the recitation of batting averages.”

Mary McCarthy (1912–1989) American writer

"The Writing on the Wall"
The Writing on the Wall and Other Literary Essays (1970)

“Ploughing is a scholarship.”

Iolo Goch (1320–1398) Welsh bard

Source: Y Llafurwr (The Labourer), Line 77.

Walter Benjamin photo

“Scholarship, far from leading inexorably to a profession, may in fact preclude it. For it does not permit you to abandon it.”

Walter Benjamin (1892–1940) German literary critic, philosopher and social critic (1892-1940)

Der Beruf folgt so wenig aus der Wissenschaft, dass sie ihn sogar ausschließen kann. Denn die Wissenschaft duldet ihrem Wesen nach keine Lösung von sich.
The Life of Students (1915)

John F. Kennedy photo
Subramanian Swamy photo

“I feel that only those who have been oppressed by the society and have been forced to live a backward life should given reservations. If Muslims want to study, then should be given scholarships, good schools, But Muslims and Christians can't have reservation as they have ruled our country.”

Subramanian Swamy (1939) Indian politician

On giving reservations to Muslims and Christians, as quoted in "Muslims and Christians shouldn't ask for reservation, says Subramanian Swamy" http://www.dnaindia.com/india/report-muslims-and-christians-shouldn-t-ask-for-reservation-says-subramanian-swamy-1995886, DNA India (16 June 2014)
2011-2014

Clarence Thomas photo
Louis Sullivan photo
Hugh Macmillan, Baron Macmillan photo

“It is irrelevant in that ethnies arc constituted, not by lines of physical descent, but by the sense of continuity, shared memory and collective destiny, i. e. by lines of cultural affinity embodied in distinctive myths, memories, symbols and values retained by a given cultural unit of population. In that sense much has been retained, and revived, from the extant heritage of ancient Greece. For, even at the time of Slavic migrations, in Ionia and especially in Constantinople, there was a growing emphasis on the Greek language, on Greek philosophy and literature, and on classical models of thought and scholarship. Such a ‘Greek revival’ was to surface again in the tenth and fourteenth centuries, as well as subsequently, providing a powerful impetus to the sense of cultural affinity with ancient Greece and its classical heritage. This is not to deny for one moment either the enormous cultural changes undergone by the Greeks despite a surviving sense of common ethnicity or the cultural influence of surrounding peoples and civilizations over two thousand years. At the same time in terms of script and language, certain values, a particular environment and its nostalgia, continuous social interactions and a sense of religious and cultural difference, even exclusion, a sense of Greek identity and common sentiments of ethnicity can be said to have persisted”

Anthony D. Smith (1939–2016) British academic

Source: National Identity (1991), p. 30: About Ethnic Change, Dissolution and Survival

Joseph Strutt photo
Robert Maynard Hutchins photo
Enoch Powell photo
Eric R. Kandel photo
Richard Rodríguez photo

“Since so little is known about the early Macedonians, it is hardly strange that in both ancient and modern times there has been much disagreement on their ethnic identity. The Greeks in general and Demosthenes in particular looked upon them as barbarians, that is, not Greek. Modern scholarship, after many generations of argument, now almost unanimously recognises them as Greeks, a branch of the Dorians and ‘NorthWest Greeks’ who, after long residence in the north Pindus region, migrated eastwards. The Macedonian language has not survived in any written text, but the names of individuals, places, gods, months, and the like suggest strongly that the language was a Greek dialect. Macedonian institutions, both secular and religious, had marked Hellenic characteristics and legends identify or link the people with the Dorians. During their sojourn in the Pindus complex and the long struggle to found a kingdom, however, the Macedonians fought and mingled constantly with Illyrians, Thracians, Paeonians, and probably various Greek tribes. Their language naturally acquired many Illyrian and Thracian loanwords, and some of their customs were surely influenced by their neighbours[…] To the civilised Greek of the fifth and fourth centuries, the Macedonian way of life must have seemed crude and primitive. This backwardness in culture was mainly the result of geographical factors. The Greeks, who had proceeded south in the second millennium, were affected by the many civilising influences of the Mediterranean world, and ultimately they developed that very civilising institution, the polis. The Macedonians, on the other hand, remained in the north and living for centuries in mountainous areas, fighting with Illyrians, Thracians, and amongst themselves as tribe fought tribe, developed a society that may be termed Homeric. The amenities of city-state life were unknown until they began to take root in Lower Macedonia from the end of the fifth century onwards.”

John V.A. Fine (1903–1987) American historian

"The Ancient Greeks: A Critical History", Harvard University Press, 1983, pgs 605-608

Michael Chabon photo

“The presence of evil, once scented, tends to bring out all that is most irrational and uncontrollable in the public imagination. It is a catalyst for pea-brained theories, gimcrack scholarship, and the credulous cosmologies of hysteria.”

Michael Chabon (1963) Novelist, short story writer, essayist

The God of Dark Laughter https://www.newyorker.com/magazine/2001/04/09/the-god-of-dark-laughter, The New Yorker (April 9, 2001)

“I had no idea in 1933 what economics was, but I did well in the subject from the start, and when I graduated in 1937 with first class honours LSE gave me a scholarship to do a PhD in industrial economics.”

W. Arthur Lewis (1915–1991) Saint Lucain economist

Lewis (1979). " Sir Arthur Lewis - Biographical http://www.nobelprize.org/nobel_prizes/economic-sciences/laureates/1979/lewis-bio.html," cited in: Toporowski, Jan. "Sir William Arthur Lewis (1915–91)." Fifty Key Thinkers on Development (2006): 144.

Herman Cain photo
Pushyamitra Shunga photo
Ian Hacking photo
Luciano Berio photo

“Alas, this industrialized twelve-tone horse, dull on the outside and empty inside, constantly being perfected and dragged to a new Troy in shadow of an ideological war long since fought and won by responsible minds like Schoenberg, with neither systems nor scholarship for armor!”

Luciano Berio (1925–2003) Italian composer

"The Composer on His Work : Meditation on a Twelve-Tone Horse", in Classic Essays on Twentieth-Century Music : A Continuing Symposium (1996) edited by Richard Kostelanetz and Joseph Darby

Philip Schaff photo

“Luther's Qualifications. Luther had a rare combination of gifts for a Bible translator: familiarity with the original languages, perfect mastery over the vernacular, faith in the revealed word of God, enthusiasm for the gospel, unction of the Holy Spirit. A good translation must be both true and free, faithful and idiomatic, so as to read like an original work. This is the case with Luther's version. Besides, he had already acquired such fame and authority that his version at once commanded universal attention.
His knowledge of Greek and Hebrew was only moderate, but sufficient to enable him to form an independent judgment. What he lacked in scholarship was supplied by his intuitive genius and the help of Melanchthon. In the German tongue he had no rival. He created, as it were, or gave shape and form to the modern High German. He combined the official language of the government with that of the common people. He listened, as he says, to the speech of the mother at home, the children in the street, the men and women in the market, the butcher and various tradesmen in their shops, and, "looked them on the mouth," in pursuit of the most intelligible terms. His genius for poetry and music enabled him to reproduce the rhythm and melody, the parallelism and symmetry, of Hebrew poetry and prose. His crowning qualification was his intuitive insight and spiritual sympathy with the contents of the Bible.
A good translation, he says, requires "a truly devout, faithful, diligent, Christian, learned, experienced, and practiced heart."”

Philip Schaff (1819–1893) American Calvinist theologian

Luther's competence as a Bible translator

“Often it seems the more ‘scholarship’ one has, the less innovative one becomes. One can increasingly rest upon their knowledge of prior art to solve what looks like a new problem.”

Bush, Stephen F., Keynote Speech, First IEEE International Conference on Communications 2012 Workshop on Telecommunications: From Research to Standards July 18, 2012.

Michael Swanwick photo

“The hearsay of hearsay is not admissible as scholarship.”

Source: Jack Faust (1997), Chapter 1, “Trinity” (p. 11)

Richard Rodríguez photo
Gail Levin photo

“By definition, a catalogue raissonne employs methodical scholarship to gather and digest in systematic form all that can be known of an artist's work and life. In short the evidence of his intellectual and cultural life.”

Gail Levin (1948) art historian

Introduction -'Edward Hopper-an intimate biography' University of California Press, Berkeley, 1995 ISBN 0520214757

Michael T. Flynn photo

“One night at Socko and a year of probation were no comparison to the punishment at home. My rehabilitation was one of the fastest in adolescent history. I had it coming, and it taught me that moral rehab is possible. I behaved during my term of probation and stopped all of my criminal activity. But I would always retain my strong impulse to challenge authority and to think and act on my own whenever possible. There is room for such types in America, even in the disciplined confines of the United States Army. I’m a big believer in the value of unconventional men and women. They are the innovators and risk takers. Apple, one of the world’s most creative and successful high-tech companies, lives by the vision of transformation through exception. “Here’s to the crazy ones,” Apple’s campaign says. “The misfits. The rebels. The troublemakers. The round pegs in the square holes. The ones who see things differently. They’re not fond of rules. And they have no respect for the status quo. You can quote them, disagree with them, glorify or vilify them. About the only thing you can’t do is ignore them. Because they change things. They push the human race forward. And while some may see them as the crazy ones, we see genius. Because the people who are crazy enough to think they can change the world, are the ones who do.” If you talk to my colleagues, they’ll tell you that I’m cut from the same cloth. My military biography starts badly. I was a miserable dropout in my freshman year of college (1.2 GPA), enlisted in a delayed-entry Marine Corps program, went to work as a lifeguard at a local beach, and then came the first of several miracles: an Army ROTC scholarship. Little did I know that my rebellious activities, such as skipping class and sundry other mistakes, would lead me to playing basketball (which I was very good at) with an ROTC instructor who saw something in me. Not only that, he took surprising initiative.”

Michael T. Flynn (1958) 25th United States National Security Advisor

Introduction
The Field of Fight: How We Can Win the Global War Against Radical Islam and Its Allies (2016)

Koenraad Elst photo
Revilo P. Oliver photo
Irshad Manji photo
Harry V. Jaffa photo

“Affirmative action, rightly understood, would justify a wide variety of outreach programs for those whose lives have been stultified by poverty, broken families, bad schools, and neighborhoods filled with drugs, crime and gangs. One can heartily commend a program for tutoring young blacks, or young whites, who had never had a genuine teacher in a real classroom. One cannot, however, commend a program of raising the grades of young blacks, but not young whites, without having raised their skills. And what possible justification can there be there for giving scholarship assistance to the child of a black middle-class family, while denying it to a poor white? Can one imagine a more crass disregard for the genuine meaning of the Equal Protection Clause? The priests of this new religion of 'affirmative action' are not without material interests. Hundreds of millions of corporate dollars are spent annually on 'sensitivity training'. Within the universities, centers for black, brown and women's (i. e., feminist) studies are being established, with vast amount of patronage bestowed upon them. Traditional courses in Plato, Aristotle, Thomas Aquinas, Shakespeare and the Bible continue to appear in the catalogs, but they are increasingly taught by 'deconstructionists', who have no interest in the texts, but only in subjective reactions to the texts.”

Harry V. Jaffa (1918–2015) American historian and collegiate professor

1990s, The Party of Lincoln vs. The Party of Bureaucrats (1996)

Francis Parkman photo
Richard Rodríguez photo
Roger Ebert photo

“Terri (Hilary Duff)'s new roommate is Denise (Dana Davis), who plans to work hard for a scholarship, and resents Terri as a distraction. Sizing up Terri's wardrobe and her smile, she tells her: "You're like some kind of retro Brady Buncher."”

Roger Ebert (1942–2013) American film critic, author, journalist, and TV presenter

I hate it when a movie contains its own review.
Review http://www.rogerebert.com/reviews/raise-your-voice-2004 of Raise Your Voice (8 October 2004)
Reviews, One-star reviews

P.G. Wodehouse photo
Kwame Nkrumah photo

“I was introduced to the great philosophical systems of the past to which the Western universities have given their blessing, arranging and classifying them with the delicate care lavished on museum pieces. When once these systems were so handled, it was natural that they should be regarded as monuments of human intellection. And monuments, because they mark achievements at their particular point in history, soon become conservative in the impression which they make on posterity. I was introduced to Plato, Aristotle, Descartes, Kant, Hegel, Schopenhauer, Nietzsche, Marx and other immortals, to whom I should like to refer as the university philosophers. But these titans were expounded in such a way that a student from a colony could easily find his breast agitated by Conflicting attitudes. These attitudes can have effects which spread out over a whole society, should such a student finally pursue a political life. A colonial student does not by origin belong to the intellectual history in which the university philosophers are such impressive landmarks. The colonial student can be so seduced by these attempts to give a philosophical account of the universe, that surrenders his whole personality to them. When he does this, he loses sight of the fundamental social fact that he is a colonial subject. In this way, he omits to draw from his education and from the concern displayed by the great philosophers for human problems, anything which he might relate to the very real problem of colonial domination, which, as it happens, conditions the immediate life of every colonized African. With single-minded devotion, the colonial student meanders through the intricacies of the philosophical systems. And yet these systems did aim at providing a philosophical account ofthe world in the circumstances and conditions of their time. For even philosophical systems are facts of history. By the time, however, that they come to be accepted in the universities for exposition, they have lost the vital power which they had at their first statement, they have shed their dynamism and polemic reference. This is a result of the academic treatment which they are given. The academic treatment is the result of an attitude to philosophical systems as though there was nothing to them hut statements standing in logical relation to one another. This defective approach to scholarship was suffered hy different categories of colonial student. Many of them had heen handpicked and, so to say, carried certificates ofworthiness with them. These were considered fit to become enlightened servants of the colonial administration. The process by which this category of student became fit usually started at an early age, for not infrequently they had lost contact early in life with their traditional background. By reason of their lack of contact with their own roots, they became prone to accept some theory of universalism, provided it was expressed in vague, mellifluous terms. Armed with their universalism, they carried away from their university courses an attitude entirely at variance with the concrete reality of their people and their struggle. When they came across doctrines of a combative nature, like those of Marxism, they reduced them to arid abstractions, to common-room subtleties. In this way, through the good graces oftheir colonialist patrons, these students, now competent in the art of forming not a concrete environmental view of social political problems, but an abstract, 'liberal' outlook, began to fulfil the hopes and expectations oftheir guides and guardians.”

Kwame Nkrumah (1909–1972) Pan Africanist and First Prime Minister and President of Ghana

Source: Consciencism (1964), Introduction, pp. 2-4.

Vitruvius photo
Roger Ebert photo
Jayant Narlikar photo
Epifanio de los Santos photo
Warren Farrell photo
Eric Foner photo
Noam Chomsky photo
Richard Rodríguez photo
Koenraad Elst photo

“This shifted the centre of a truly Hellenic civilization to the east, to the Aegean, the Ionian littoral of Asia Minor and to Constantinople. It also meant that modem Greeks could hardly count as being of ancient Greek descent, even if this could never be ruled out.’ There is a sense in which the preceding discussion is both relevant to a sense of Greek identity, now and earlier, and irrelevant. It is relevant in so far as Greeks, now and earlier, felt that their ‘Greekness’ was a product of their descent from the ancient Greeks (or Byzantine Greeks), and that such filiations made them feel themselves to be members of one great ‘super-family’ of Greeks, shared sentiments of continuity and membership being essential to a lively sense of identity. It is irrelevant in that ethnies arc constituted, not by lines of physical descent, but by the sense of continuity, shared memory and collective destiny, i. e. by lines of cultural affinity embodied in distinctive myths, memories, symbols and values retained by a given cultural unit of population. In that sense much has been retained, and revived, from the extant heritage of ancient Greece. For, even at the time of Slavic migrations, in Ionia and especially in Constantinople, there was a growing emphasis on the Greek language, on Greek philosophy and literature, and on classical models of thought and scholarship. Such a ‘Greek revival’ was to surface again in the tenth and fourteenth centuries, as well as subsequently, providing a powerful impetus to the sense of cultural affinity with ancient Greece and its classical heritage.”

Anthony D. Smith (1939–2016) British academic

Source: National Identity (1991), p. 29: About Ethnic Change, Dissolution and Survival

Michel Chossudovsky photo

“Mainstream economics scholarship produces theory without facts ("pure theory") and facts without theory”

Michel Chossudovsky (1946) Canadian economist

"applied economics"
Source: The Globalization of Poverty and the New World Order - Second Edition - (2003), Chapter 2, Global Falsehoods, p. 27

Revilo P. Oliver photo
Jerry Coyne photo
Jacqueline Kennedy Onassis photo
Clarence Thomas photo

“Originality is the essence of true scholarship. Creativity is the soul of the true scholar.”

Nnamdi Azikiwe (1904–1996) First President of Nigeria

Attributed without citation in Answers Africa 40 famous quotes about Africa, http://answersafrica.com/quotes-about-africa.html answersafrica.com

Dana Gioia photo
Bhakti Tirtha Swami photo
Richard Rodríguez photo
Rajiv Malhotra photo
Talal Abu-Ghazaleh photo
C. N. R. Rao photo

“Our society has created a bunch of icons and role models who are distorting not just the future of this city [Bangalore] but of all India, and of our sense of values. Our people have lost respect for scholarship. Money and commerce has taken over. If IT is going to take away our basic values, then you can burn Bangalore and burn IT.”

C. N. R. Rao (1934) Indian chemist

Quoted in CNR Rao, a high priest of pure science gets Bharat Ratna, 12 November 2012, 22 December 2013, IBN Live http://ibnlive.in.com/news/world-renowned-scientist-cnr-rao-gets-bharat-ratna/434510-3.html,

Camille Paglia photo
Carole Morin photo
Mani Madhava Chakyar photo
Nicholas Murray Butler photo

“Man's conception of what is most worth knowing and reflecting upon, of what may best compel his scholarly energies, has changed greatly with the years. His earliest impressions were of his own insignificance and of the stupendous powers and forces by which he was surrounded and ruled. The heavenly fires, the storm-cloud and the thunderbolt, the rush of waters and the change of seasons, all filled him with an awe which straightway saw in them manifestations of the superhuman and the divine. Man was absorbed in nature, a mythical and legendary nature to be sure, but still the nature out of which science was one day to arise. Then, at the call of Socrates, he turned his back on nature and sought to know himself; to learn the secrets of those mysterious and hidden processes by which he felt and thought and acted. The intellectual centre of gravity had passed from nature to man. From that day to this the goal of scholarship has been the understanding of both nature and man, the uniting of them in one scheme or plan of knowledge, and the explaining of them as the offspring of the omnipotent activity of a Creative Spirit, the Christian God. Slow and painful have been the steps toward the goal which to St. Augustine seemed so near at hand, but which has receded through the intervening centuries as the problems grew more complex and as the processes of inquiry became so refined that whole worlds of new and unsuspected facts revealed themselves. Scholars divided into two camps. The one would have ultimate and complete explanations at any cost; the other, overcome by the greatness of the undertaking, held that no explanation in a large or general way was possible. The one camp bred sciolism; the other narrow and helpless specialization.
At this point the modern university problem took its rise; and for over four hundred years the university has been striving to adjust its organization so that it may most effectively bend its energies to the solution of the problem as it is. For this purpose the university's scholars have unconsciously divided themselves into three types or classes: those who investigate and break new ground; those who explain, apply, and make understandable the fruits of new investigation; and those philosophically minded teachers who relate the new to the old, and, without dogma or intolerance, point to the lessons taught by the developing human spirit from its first blind gropings toward the light on the uplands of Asia or by the shores of the Mediterranean, through the insights of the world's great poets, artists, scientists, philosophers, statesmen, and priests, to its highly organized institutional and intellectual life of to-day. The purpose of scholarly activity requires for its accomplishment men of each of these three types. They are allies, not enemies; and happy the age, the people, or the university in which all three are well represented. It is for this reason that the university which does not strive to widen the boundaries of human knowledge, to tell the story of the new in terms that those familiar with the old can understand, and to put before its students a philosophical interpretation of historic civilization, is, I think, falling short of the demands which both society and university ideals themselves may fairly make.
A group of distinguished scholars in separate and narrow fields can no more constitute a university than a bundle of admirably developed nerves, without a brain and spinal cord, can produce all the activities of the human organism.”

Nicholas Murray Butler (1862–1947) American philosopher, diplomat, and educator

Scholarship and service : the policies of a national university in a modern democracy https://archive.org/details/scholarshipservi00butluoft (1921)

Alan Blinder photo
Sylvia Plath photo
Loujain al-Hathloul photo