Quotes About Knowledge

Love takes up where knowledge leaves off.

Hominem unius libri timeo

nothing can be known, save what is true;

Beware of the person of one book.

Faith presupposes natural knowledge, even as grace presupposes nature, and perfection supposes something that can be perfected.

sin embargo, el conocimiento más delgado que se puede obtener de las cosas más altas es más deseable que el conocimiento más cierto obtenido de las cosas menores

Knowledge is according to the mode of the one who knows; for the thing known is in the knower according to the mode of the knower.

that after a long time, and with the admixture of many errors. Whereas man's whole salvation, which is in God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation. It was therefore necessary that besides philosophical science built up by reason, there should be a sacred science learned through revelation.

Secondly, it is untrue, because it would lead to the opinion of the ancients who maintained that "whatever seems, is true" [*Aristotle, Metaph. iii. 5], and that consequently contradictories are true simultaneously. For if the faculty knows its own impression only, it can judge of that only.

But the thing known is in the knower according to the mode of the knower. Hence the knowledge of every knower is ruled according to its own nature. If therefore the mode of anything's being exceeds the mode of the knower, it must result that the knowledge of the object is above the nature of the knower. Now the mode of being of things is manifold.

Hence Augustine says (Gen. ad lit. ii, 8): "The other things which are lower than the angels are so created that they first receive existence in the knowledge of the rational creature, and then in their own nature.

Objection 3: Further, it is written (1 Cor. 13:12): "We see now through a glass in a dark manner; but then face to face.

Reply to Objection 1: The six days, as Augustine understands them, are taken as the six classes of things known by the angels; so that the day's unit is taken according to the unit of the thing understood; which, nevertheless, can be apprehended by various ways of knowing it.

Whether, besides Philosophy, any Further Doctrine Is Required? Objection 1: It seems that, besides philosophical science, we have no need of any further knowledge. For man should not seek to know what is above reason: "Seek not the things that are too high for thee" (Ecclus. 3:22). But whatever is not above reason is fully treated of in philosophical science. Therefore any other knowledge besides philosophical science is superfluous.

On the contrary, It is written (2 Tim. 3:16): "All Scripture inspired of God is profitable to teach, to reprove, to correct, to instruct in justice." Now Scripture, inspired of God, is no part of philosophical science, which has been built up by human reason. Therefore it is useful that besides philosophical science, there should be other knowledge, i.e. inspired of God.

I answer that, It was necessary for man's salvation that there should be a knowledge revealed by God besides philosophical science built up by human reason.

For this reason truth is defined by the conformity of intellect and thing; and hence to know this conformity is to know truth.

el conocimiento de Dios se implanta naturalmente en todos». Por lo tanto, la existencia

Reply to Objection 1: Cherubim is interpreted "fulness of knowledge," while "Seraphim" means "those who are on fire," or "who set on fire.

I fear the man of a single book.

saber que Dios existe de una manera general y confusa se implanta en nosotros por la naturaleza, en la medida en que Dios es la bienaventuranza del hombre.

Objection 1: It seems that God does not know evil things. For the Philosopher (De Anima iii) says that the intellect which is not in potentiality does not know privation. But "evil is the privation of good," as Augustine says (Confess. iii, 7). Therefore, as the intellect of God is never in potentiality, but is always in act, as is clear from the foregoing (A[2] ), it seems that God does not know evil things.

Reply to Objection 1: The reason why God has no name, or is said to be above being named, is because His essence is above all that we understand about God, and signify in word. Reply to Objection 2: Because we know and name God from creatures, the names we attribute to God signify what belongs to material creatures, of which the knowledge is natural to us.

Reply to Objection 3: From effects not proportionate to the cause no perfect knowledge of that cause can be obtained. Yet from every effect the existence of the cause can be clearly demonstrated, and so we can demonstrate the existence of God from His effects; though from them we cannot perfectly know God as He is in His essence.