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boat是什么意思Knowledge-and-Wisdom原文及翻译

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2021-01-26 16:22
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boat是什么意思-province是什么意思

2021年1月26日发(作者:冬季攻势)
Knowledge and Wisdom
1.

Most people would agree that, although our age far surpasses all previous ages
in
knowledge,
there
has
been
no
correlative
increase
in
wisdom.
But
agreement
ceases as soon as we attempt to define
it. I want to ask first what wisdom is, and then what can be done to teach it.
2.

There are several factors that contribute to wisdom. Of these I should put first a
sense of proportion: the capacity to take account of all the important factors in a
problem and to attach to each its due weight. This has become more difficult than it
used
to
be
owing
to
the
extent
and
complexity
of
the
specialized
knowledge
required of various kinds of technicians. Suppose, for example, that you are engaged
in
research
in
scientific
medicine.
The
work
is
difficult
and
is
likely
to
absorb
the
whole of
your intellectual
energy.
You
have
not
time
to
consider
the
effect
which
your discoveries or inventions may have outside the field of medicine. You succeed
(let us say), as modern medicine has succeeded, in enormously lowering the infant
death-rate, not only in Europe and America, but also in Asia and Africa. This has the
entirely unintended result of making the food supply inadequate and lowering the
standard
of
life
in
the
most
populous
parts
of
the
world.
To
take
an
even
more
spectacular example, which is in everybody's mind at the present time: You study the
composition of the atom from a disinterested desire for knowledge, and incidentally
place in the hand of powerful lunatics the means of destroying the human race. In
such ways the pursuit of knowledge may become harmful unless it is combined with
wisdom; and wisdom in the sense of comprehensive vision in not necessarily present
in specialists in the pursuit of knowledge.
3.

Comprehensiveness alone, however, is not enough to constitute wisdom. There
must be, also, a certain awareness of the ends of human life. This may be illustrated
by the study of history. Many eminent historians have done more harm than good
because
they
viewed
facts
through
the
distorting
medium
of
their
own
passions:
Hegel
had
a
philosophy
of
history
which
did
not
suffer
from
any
lack
of
comprehensiveness, since it started from
the
earliest
times
and
continued
into
an
indefinite
future.
But
the
chief
lesson
of history
which
he
sought to
inculcate
was
that
from
the
year
A.
D.
400
down
to his
own
time,
Germany
had
been
the
most
important
nation
and
the
standard-bearer
of
progress
in
the
world.
Perhaps
one
could
stretch
the
comprehensiveness
that
constitutes
wisdom
to
include
not
only
intellect but also feeling. It is by no means uncommon to find men whose knowledge
is wide but whose feelings are narrow. Such men lack what I am calling wisdom.
4.

It is not only in public ways, but in private life equally, that wisdom is needed. It is
needed
in
the
choice
of
ends
to
be
pursued
and
in
emancipation
from
personal
prejudice. Even an end which it would be noble to pursue if it were attainable may be
pursued
unwisely
if
it
is
inherently
impossible
of
achievement.
Many
men
in
past
ages devoted their lives to search for the Philosopher's Stone and the Elixir of Life.
No doubt, if they could have found them, they would have conferred great benefits
upon
mankind,
but
as
it
was,
their
lives
were
wasted.
To
descend
to
less
heroic
matters, consider the case of two men, Mr. A and Mr. B, who hate each other and,
through mutual hatred, bring each other to destruction. Suppose you go to Mr. A
and say,
B's vices, partly true, partly false. And now suppose you go to Mr. B. he will give you
an exactly similar list of Mr. A's vices with an equal admixture of truth and falsehood.
Suppose you now come back to Mr. A and say,
Mr. B says the same things about you as you say about him,
and make a similar speech. The first effect, no doubt, will be to increase their mutual
hatred, since each will be so horrified by the other's injustice. But, perhaps, if you
have
sufficient
patience
and
sufficient
persuasiveness,
you
may
succeed
in
convincing each that the other has only the normal share of human wickedness and
their enmity is harmful to both. If you do this, you will have instilled some fragment
of wisdom.
5.

I
think
the
essence
of
wisdom
is
emancipation,
as
far
as
possible,
from
the
tyranny of the here and the now. We cannot help the egoism of our senses. Sight
and
sound
and
touch
are
bound
up
with
our
own
bodies
and
cannot
be
made
impersonal. Our emotions start similarly from ourselves. An infant feels hunger and
discomfort, and is unaffected except by his own physical condition. Gradually, with
the
years,
his
horizon
widens,
and,
in
proportion
as
his
thoughts
and
feelings
become less personal and less concerned with his own physical states, he achieves
growing wisdom. This is, of course, a matter of degree. No one can view the world
with complete impartiality; and if anyone could, he would hardly be able to remain
alive. But it is possible to make a continual approach towards impartiality: on the one
hand, by knowing things somewhat remote in time or space; and, on the other hand,
by giving to such things their due weight in our feelings. It is this approach towards
impartiality that constitutes growth in wisdom.
6.

Can wisdom in this sense be taught? And, if it can, should the teaching of it be
one
of
the
aims
of
education?
I
should
answer
both
these
questions
in
the
affirmative. We are told on Sundays that we should love our neighbour as ourselves.
On the other six days of the week, we are exhorted to hate him. You may say that this
is nonsense, since it is not our neighbour whom we are exhorted to hate. But you will
remember that the precept was exemplified by saying that the Samaritan was our
neighbour. We no longer have any wish to hate Samaritans and so we are apt to miss
the
point
of
the
parable.
If
you
want
to
get
its
point,
you
should
substitute

objected that it is right to hate those who do harm. I do not think so. If you hate
them, it is only too likely that you will become equally harmful; and it is very unlikely
you
will
induce
them
to
abandon
their
evil
ways.
Hatred
of
evil
is
itself
a
kind
of
bondage to evil. The way out is through understanding, not through hate. I am not
advocating non-resistance. But I am saying that resistance, if it is to be effective in
preventing
the
spread
of
evil,
should
be
combined
with
the
greatest
degree
of
understanding and the smallest degree of force that is compatible with the survival
of the good things that we wish to preserve.
7.

It
is
commonly
urged
that
a
point
of
view
such
as
I
have
been
advocating
is
incompatible with vigour in action. I do not think history bears out this view. Queen
Elizabeth
I
in
England
and
Henry
IV
in
France
lived
in
a
world
where
almost
everybody
was
fanatical,
either
on
the
Protestant
or
on
the
Catholic
side.
Both
remained
free
from
the
errors
of
their
time
and
both,
by
remaining
free,
were
beneficent
and
certainly
not
ineffective.
Abraham
Lincoln
conducted
a
great
war
without ever departing from what I have been calling wisdom.
8.

I have said that in some degree wisdom can be taught. I think that this teaching
should have a larger intellectual element than has been customary in what has been
thought
of
as
moral
instruction.
The
disastrous
results
of
hatred
and
narrow-mindedness to those who fee them can be pointed out incidentally in the
course of giving knowledge. I do not think that knowledge and morals ought to be
too
much
separated.
It
is
true
that
the
kind
of
specialized
knowledge
which
is
required
for
various
kinds
of
skill
has
little
to
do
with
wisdom.
But
it
should
be
supplemented in education by wider surveys calculated to put it in its place in the

boat是什么意思-province是什么意思


boat是什么意思-province是什么意思


boat是什么意思-province是什么意思


boat是什么意思-province是什么意思


boat是什么意思-province是什么意思


boat是什么意思-province是什么意思


boat是什么意思-province是什么意思


boat是什么意思-province是什么意思



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