Quotes About Knowledge

The body as the power of empathy is already desire, libido, projection - introjection, identification. The esthesiological structure of the human body is thus a libidinal structure, the perception of a mode of desire, a relation of being and not of knowledge...What is the I of desire? It is obviously the body,

What is Philosophy? The domain of the Verborgen (philosophy and occultism).

There is a self-knowledge that is not knowledge and is not self-consciousness; there is a presence of the past that is not in fact given in it, but also not what I will in the instant; and there is a doing that is not the fiat of a closed signification.

This is where the mystification of institution comes from: as knowledge, it is necessary that institution is also ignorance, as ignorance (of its actual functioning) institution is also the knowledge of it (since it is in history as use value).

Perhaps ultimate knowledge is a knowledge-question, the interrogative mode proper to Being...Being, in other words, is the mute interlocutor of our questions, that which makes way for our interrogation and which our answers do not contain since they take the enigma away from it.

What does it mean to think?: we rediscover a path that the thing has already traversed.

Truth is not an adequation but anticipation, repetition, and slippage of meaning. Truth allows itself to be reached only through a sort of distance. The thing thought is not the thing perceived. Knowledge is not perception, speech is not one gesture among all the other gestures. For speech is the vehicle of our movement toward truth, as the body is the vehicle of our being in the world.

Ambiguity is not a lack of univocity. Ambiguity is 'good'...In truth, we have experience of knowledge and knowledge of experience. These two faces of ambiguity are abstractions. The absolute is that which is between the two: the transformation of one into the other. -From Philosophy and Non-Philosophy Since Hegel

The theory of the body schema is implicitly a theory of perception. We have learned to again sense our bodies; we have discovered, beneath objective and detached knowledge of the body, this other knowledge that we have of it because it is always with us and because we are bodies. It will be necessary to similarly awaken the experience of the world such as it appears to us insofar as we are in the world through our bodies, and insofar as we perceive the world with our bodies.

All knowledge is established within the horizons opened up by perception.

Deepen the notion of gnosia through that of praxia. It's a matter of grasping mind in its nascent state.

If to do philosophy is to discover the primary sense of being, then one does not philosophize in quitting the human situation; it is necessary rather to plunge into it. The absolute knowledge of the philosopher is perception.

We are not spectators of a closed history; we are actors in an open history, our praxis introduces the element of construction rather than knowledge as an ingredient of the world, making the world not simply an object of contemplation but something to be transformed. What we cannot imagine is a consciousness without a future and a history with an end. Thus, as long as there are men, the future will be open and there will only be a probabilistic calculation and no absolute knowledge.

It is true that we discover the unreflected. But the unreflected we go back to is not that which is prior to philosophy or prior to reflection. It is the unreflected which is understood and conquered by reflection.

In our very present, we discover a layer of spiritual being, i.e., of historical being, delimiting a 'space of humanity,' and geometry is offered as belonging to it, I.e., geometry is offered as connected to a past in general, to men who as such are not known by us. But this nonknowledge is a knowledge. The essence of tradition lies in being not immediately graspable in a static essence. In front of our reflection, geometry and its tradition become a hollow; they open a dimension.

The psychoanalysis of objective knowledge is interminable, or rather...like every psychoanalysis, it is destined not to suppress the past, the phantasms, but to transform them from powers of death into poetic productivity, and...the very idea of objective knowledge and the idea of algorithm as a spiritual automaton and finally the idea of an object that informs itself and knows itself are, as much as any other ideas, and more than any other, supported by our reveries.

There is a fitting together of different perspectival views; there is no fitting together of all of them in an absolute knowledge which is completely decentered and final...The passage from the particular to the universal is never finished.

We would not know even what the false is, if there were not times when we had distinguished it from the true...If we are to be able to speak of falsity, we do have to have experiences of truth.

We inherit powers which are not immediately ours. I record the results of an activity of which I am not a part.

The manner in which the child assumes his relations with the family constellation can be read in the type of perception and knowledge that he accomplishes.

Discoveries' in philosophy are always at the same time inventions...Truth is not ready-made in things, and yet, by a 'retrograde movement,' it presents itself to us as existing prior to our act of knowledge. We encounter reality: that is the cause and effect of the knowledge we have of it. This circle is the definition of history, and it is up to the philosopher to learn to live with it.

The body schema is a power to vary a certain principle without explicit knowledge of this principle...This playing with a principle that's not possessed is consciousness itself. Consciousness is, if you like, synonymous with imperception. Consciousness of a figure is consciousness without knowledge of a background.

The possession of a representation or the exercise of a judgment is not coextensive with the life of consciousness. Rather, consciousness is a network of signification intentions which are sometimes clear to themselves and sometimes, on the contrary, lived rather than known.

Concepts for a philosopher are only nets for catching sense.