essay on knowledge and wisdom

Summary of ‘Knowledge and Wisdom’ by Bertrand Russell

Ramji acharya.

• 2021, Dec-28

Main Summary [Brief]

In this essay, Russell differentiates between knowledge and wisdom. Knowledge and wisdom are different things. According to him, knowledge is defined as the acquisition of data and information, while wisdom is defined as the practical application and use of the knowledge to create value. Wisdom is gained through learning and practical experience, not just memorization. 

Major Word Meanings of this Essay

proportion (n.): a part or share of a whole 

absorb (v.): to take, draw or suck something in 

distorting (v.): pull or twist out of shape 

inculcate (v.): inplant, infuse, instil 

bound up (v.): to limit something 

fanatical (adj.): a person who is too enthusiastic about something 

Bertrand Russell

Bertrand Arthur William Russell (1872–1970) was a British philosopher, logician, essayist and social critic best known for his work in mathematical logic and analytic philosophy. His most influential contributions include his championing of logicism (the view that mathematics is in some important sense reducible to logic), his refining of Gottlob Frege’s predicate calculus (which still forms the basis of most contemporary systems of logic), his defense of neutral monism (the view that the world consists of just one type of substance which is neither exclusively mental nor exclusively physical), and his theories of definite descriptions, logical atomism and logical types.

Summary of Russell’s Essay, Knowledge and Wisdom

“Never mistake knowledge for wisdom. One helps you make a living; the other helps you make a life.”

– Sandra Carey

Knowledge and wisdom are different things. According to Russell, knowledge is defined as the acquisition of data and information, while wisdom is defined as the practical application and use of the knowledge to create value. Wisdom is gained through learning and practical experience, not just memorization.

A sense of proportion is very much necessary for wisdom. By inventing medicine, a scientist may reduce the infant death-rate. Apparently, it leads to population explosion and shortage of food. The standard of life comes down. If misused, knowledge of atom can lead human to destruction by manufacturing nuclear weapon.

Knowledge without wisdom can be harmful. Even complete knowledge is not enough. For example, Hegel wrote with great knowledge about history, but made the Germans believe that they were a master race. It led to war. It is necessary, therefore to combine knowledge with feelings.

We need wisdom both in public and private life. We need wisdom to decide the goal of our life. We need it to free ourselves from personal prejudices. Wisdom is needed to avoid dislike for one another. Two persons may remain enemies because of their prejudice. If they can be told that we all have flaws then they may become friends.

Question Answer of Knowledge & Wisdom

a. What are the factors that contribute to wisdom? 

Ans : – In the essay “Knowledge and Wisdom”, Bertrand Russell talks about several factors that contribute to wisdom. According to him, the factors that contribute to wisdom are :

i) a sense of proportion, 

ii) comprehensiveness with broad feeling, 

iii) emancipation from personal prejudices and tyranny of sensory perception, 

iv) impartiality and

v) awareness of human needs and understanding. 

b. What message does the writer try to convey with the examples of technicians? 

Ans : – Russell has given some examples of technicians to convey the message that the lone technical knowledge can be harmful to humankind if that knowledge is applied without wisdom. They can’t find out how their knowledge in one field can be harmful in another field. For example, the discovery of medicine to decrease the infant mortality rate can cause population growth and food scarcity. Similarly, the knowledge of atomic theory can be misused in making atom bombs. 

c. Which leaders does Russell say were able to mix knowledge and wisdom soundly? 

Ans : – According to Russell, Queen Elizabeth I in England, Henry IV in France and Abraham Lincoln can mix knowledge and wisdom soundly. Queen Elizabeth I and Henry IV remained free from the errors of their time being Global Trade Starts Here Alibaba.com unaffected by the conflict between the Protestants and the Catholics. Similarly, Abraham Lincoln conducted a great war without ever departing from wisdom. 

d. Why is wisdom needed not only in public ways but in private life equally? 

Ans : – Wisdom is not only needed in public ways but also used in private life equally. It is needed in the choice of ends to be pursued and in emancipation from personal prejudice. In the lack of wisdom, we may fail in choosing the target of our life and we may not have sufficient patience and sufficient persuasiveness in convincing people. 

e. What, according to Russell, the true aim of education? 

Ans : – The true aim of education, according to Russell, is installing wisdom in people. It is wisdom that makes us utilize our knowledge in practical life purposefully without making any harm to humankind. Along with knowledge, people must have the wisdom to be good citizens. 

f. Can wisdom be taught? If so, how? 

Ans : – Yes, wisdom can be taught. The teaching of wisdom should have a larger intellectual element more than moral instruction. The disastrous results of hatred and narrow mindedness to those who feel them can be pointed out incidentally in the course of giving knowledge. For example, while teaching the composition of an atom, the disastrous results of it must be taught to eliminate its misuse such as making an atom bomb. Reference to the Context Answer the following questions. 

a. According to Russell, “The Pursuit of Knowledge may become harmful unless it is combined with wisdom.” Justify this statement. 

Ans : – Humans are curious creatures and they always want to learn new things. Most people have spent their whole lives in pursuit of knowledge. Some pieces of knowledge are noble and beneficial for humans whereas some pieces of knowledge are harmful to us. The knowledge which is combined with wisdom is useful for us because it addresses the total needs of mankind. The knowledge of atomic composition has become harmful to mankind because it is used in making bombs.

Similarly, Hegal, though he had great knowledge about history, made the Germans believe that they were a master race. It led to the great disastrous wars. So, it is necessary to combine knowledge with the feeling of humanity. We need it an event to decide the aim of our life. It makes us free from personal prejudices. Even noble things are applied unwisely in the lack of wisdom

b. What, according to Russell, is the essence of wisdom? And how can one acquire the very essence?  

Ans : – According to Russell, the essence of wisdom is emancipation from the tyranny of being partiality. It makes our thoughts and feeling less personal and less concerned with our physical states. It is wisdom that makes us care and love the entire human race, it takes us into the higher stage of spirituality. It makes us be able to make the right decision, install a broad vision and unbiasedness in our minds. We can acquire the very essence by breaking the chain of the egoism of our sense, understanding the ends of human life, applying our knowledge wisely for the benefit of humans, finding noble and attainable goals of our life, controlling our sensory perceptions, being impartial gradually and loving others. 

Reference Beyond the Text 

a. Why is wisdom necessary in education? Discuss. Ans : It is wisdom that makes our mind broad and unbiased. When we gain wisdom, our thoughts and feelings become less personal. It makes us use our knowledge wisely. It helps us to utilize our knowledge for the benefit of humankind. When we have wisdom we love even our enemy, we completely get rid of ego, we don’t have any kind of prejudices.

If education/knowledge is one part of human life then wisdom is another part. If one compasses these both parts appropriately, then s/he become a perfect being. The goal of education is not only imparting knowledge but also creating good citizens. People may misuse the acquired knowledge if they don’t have wisdom and it doesn’t come automatically, it must be taught. It must be one of the goals of education and must be taught in schools. It must be planted and nursed in one’s mind with practical examples. 

Understanding the Text 

b. What message does the writer try to convey with the example of technicians?

c. Which leaders does Russell say were able to mix knowledge and wisdom soundly?

d. Why is wisdom needed not only in public ways, but in private life equally? 

e. What, according to Russell, is the true aim of education? 

g. Why does the world need more wisdom in the future? Reference to the context 

a. According to Russel, “The pursuit of knowledge may become harmful unless it is combined with wisdom.” Justify this statement. 

b. What, according to Russell, is the essence of wisdom? And how can one acquire the very essence? 

Reference beyond the text 

a. Why is wisdom necessary in education? Discuss. 

b. How can you become wise? Do you think what you are doing in college contributes to wisdom? 

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Summary of Russell’s Essay, Knowledge and Wisdom

“Never mistake knowledge for wisdom. One helps you make a living; the other helps you make a life.”

– Sandra Carey

Knowledge and wisdom are different things. According to Russell , knowledge is defined as the acquisition of data and information, while wisdom is defined as the practical application and use of the knowledge to create value. Wisdom is gained through learning and practical experience, not just memorization.

A sense of proportion is very much necessary for wisdom . By inventing medicine, a scientist may reduce the infant death-rate. Apparently, it leads to population explosion and shortage of food. The standard of life comes down. If misused, knowledge of atom can lead human to destruction by manufacturing nuclear weapon.

Knowledge without wisdom can be harmful. Even complete knowledge is not enough. For example, Hegel wrote with great

knowledge about history, but made the Germans believe that they were a master race. It led to war. It is necessary, therefore to combine knowledge with feelings.

We need wisdom both in public and private life. We need wisdom to decide the goal of our life. We need it to free ourselves from personal prejudices. Wisdom is needed to avoid dislike for one another. Two persons may remain enemies because of their prejudice. If they can be told that we all have flaws then they may become friends.

• Russell’s View on World Government in his Essay The Future of Mankind

So, ‘Hate Hatred’ should be our slogan. Wisdom lies in freeing ourselves from the control of our sense organs. Our ego develops through our senses. We cannot be free from the sense of sight, sound and touch. We know the world primarily through our senses. As we grow we discover that there are other things also. We start recognizing them. Thus we give up thinking of ourselves alone. We start thinking of other people and grow wiser. We give up on our ego. Wisdom comes when we start loving others.

Russell feels that wisdom can be taught as a goal of education. Even though we are born unwise which we cannot help, we can cultivate wisdom. Queen Elizabeth I, Henry IV and Abraham Lincoln, are some impressive personalities who fused vigour with wisdom and fought the evil.

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• Character Analysis of Sir Roger de Coverley in Addison’s Essay
• Bertrand Russell as a Prose Writer
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Critical analysis plz post

An examination essay dissects the likenesses and contrasts between two items or thoughts. Correlation essays may incorporate an assessment, if the realities show that on item or thought is better than another. narrative essay outline

A doctor may invent medicine which reduces infant mortality rate. Consequently, it may lead to population explosion and shortage of food. That shows a lack of KNOWLEDGE itself. Not knowing the consequences rather than “Wisdom” stuff that Russell talks about here

I am satisfied with the arrangement of your post. You are really a talented person I have ever seen.

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Knowledge and Wisdom by Bertrand Russell [Summary, analysis, Main Ideas]

In his essay "Knowledge and Wisdom," Bertrand Russell emphasizes the importance of wisdom and adds that, in the absence of it, knowledge can be dangerous. Russell advocates that wisdom and knowledge should go hand in hand to use knowledge rationally. Wisdom, according to the essayist, allows us to put our knowledge to good use in the real world without causing harm to others.

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Knowledge and Wisdom Bertrand Russell [Summary, analysis, Main Ideas]

In the essay, Russell lists many methods for obtaining wisdom and bemoans the fact that, despite tremendous information, there has been no equivalent rise in wisdom. Bertrand Russell discusses several factors that contribute to wisdom in his essay "Knowledge and Wisdom." According to him, a sense of proportion, comprehensiveness with broad feeling, emancipation from personal prejudices and the tyranny of sensory perception, impartiality, and awareness of human needs and understanding are all factors that contribute to wisdom. Wisdom is gained when a person’s thoughts and feelings become less personal.

The key to wisdom is being able to detach ourselves from the control of our sense organs. Our ego grows as a result of our senses. Once we can control our sense organs, we start to think about other people’s convenience. As a result, we stop thinking of ourselves as individuals. We become wise when we begin to think about other people. We give up our egoism. It’s tough to eliminate selfishness, yet we can think about things that aren’t in our immediate vicinity. Wisdom emerges when we begin to value things that do not directly affect us. When we love people, we gain wisdom. The writer urges people not to hate anyone.

In the essay, Russell mentioned how knowledge without wisdom can be dangerous, giving the example of scientists and historians. Scientists develop novel drugs but have no idea how these medicines will affect people’s lives. Drugs may help lower the infant mortality rate. However, it may result in a rise in population, and the world is sure to face the consequences of the rise in population. Once, Hegel, the greatest historian, wrote with historical knowledge and made the Germans believe they were a master race, and this false sense of pride drove them to war. When an intellectual uses his knowledge to demonstrate his theory or principles without considering the feelings or outcomes of such ideas, he may do more harm than good.

The author is assured that wisdom must be an integral part of education because a person can be well educated but lack the wisdom to understand the true meaning of life. Wisdom is required in education because knowledge alone leads to its misuse. After all, one cannot see the true purpose of life. Wisdom, according to Russell, should be taught as a goal of education.

Knowledge and Wisdom by Bertrand Russell [Main ideas]

➤Wisdom is lacking in men who have knowledge but no sentiments.

➤ Wisdom should be coupled with humanity’s overall needs.

➤ Wisdom should be linked to a basic understanding of life’s purpose.

➤ Wisdom is required in both public and private life.

➤ Wisdom is required in personal life to avoid dislike for one another.

➤ The key to wisdom is being able to detach ourselves from the control of our sense organs.

➤ Wisdom appears when we begin to value things that do not directly affect us.

➤ Knowledge without wisdom has the potential to be dangerous and harmful to humans.

➤ The essence of wisdom is to free oneself from the captivity of the physical and emotional worlds and look beyond.

➤ Wisdom can be learnt by loving others and letting go of selfishness.

➤ Knowledge and wisdom can be combined in an educational scheme.

➤ Wisdom must be an integral part of education because a man or person can be well-educated but lack the wisdom to understand the true meaning of life.

➤ Wisdom should be taught in school alongside knowledge

➤ Lone technical knowledge can be harmful to humans if applied without caution.

➤ Knowledge combined with wisdom is beneficial to people because it addresses all of humanity’s needs .

Knowledge and Wisdom by Bertrand Russell Class 12 Exercise and Question Answer

Understanding the text 

Answer the following questions.

Reference to the context

Difference between Knowledge and Wisdom

Post a comment, contact form.

From Knowledge to Wisdom

The Key to Wisdom

Nicholas Maxwell University College London

Section 1 of " Arguing for Wisdom in the University: An Intellectual Autobiography ", Philosophia , vol 40, no. 4, 2012. Nearly forty years ago I discovered a profoundly significant idea - or so I believe. Since then, I have expounded and developed the idea in six books [1] and countless articles published in academic journals and other books. [2] I have talked about the idea in universities and at conferences all over the UK, in Europe, the USA and Canada. And yet, alas, despite all this effort, few indeed are those who have even heard of the idea. I have not even managed to communicate the idea to my fellow philosophers. What did I discover? Quite simply: the key to wisdom. For over two and a half thousand years, philosophy (which means "love of wisdom") has sought in vain to discover how humanity might learn to become wise - how we might learn to create an enlightened world. For the ancient Greek philosophers, Socrates, Plato and the rest, discovering how to become wise was the fundamental task for philosophy. In the modern period, this central, ancient quest has been laid somewhat to rest, not because it is no longer thought important, but rather because the quest is seen as unattainable. The record of savagery and horror of the last century is so extreme and terrible that the search for wisdom, more important than ever, has come to seem hopeless, a quixotic fantasy. Nevertheless, it is this ancient, fundamental problem, lying at the heart of philosophy, at the heart, indeed, of all of thought, morality, politics and life, that I have solved. Or so I believe. When I say I have discovered the key to wisdom, I should say, more precisely, that I have discovered the methodological key to wisdom. Or perhaps, more modestly, I should say that I have discovered that science contains, locked up in its astounding success in acquiring knowledge and understanding of the universe, the methodological key to wisdom. I have discovered a recipe for creating a kind of organized inquiry rationally designed and devoted to helping humanity learn wisdom, learn to create a more enlightened world. What we have is a long tradition of inquiry - extraordinarily successful in its own terms - devoted to acquiring knowledge and technological know-how. It is this that has created the modern world, or at least made it possible. But scientific knowledge and technological know-how are ambiguous blessings, as more and more people, these days, are beginning to recognize. They do not guarantee happiness. Scientific knowledge and technological know-how enormously increase our power to act. In endless ways, this vast increase in our power to act has been used for the public good - in health, agriculture, transport, communications, and countless other ways. But equally, this enhanced power to act can be used to cause human harm, whether unintentionally, as in environmental damage (at least initially), or intentionally, as in war. It is hardly too much to say that all our current global problems have come about because of science and technology. The appalling destructiveness of modern warfare and terrorism, vast inequalities in wealth and standards of living between first and third worlds, rapid population growth, environmental damage - destruction of tropical rain forests, rapid extinction of species, global warming, pollution of sea, earth and air, depletion of finite natural resources - all only exist today because of modern science and technology. Science and technology lead to modern industry and agriculture, to modern medicine and hygiene, and thus in turn to population growth, to modern armaments, conventional, chemical, biological and nuclear, to destruction of natural habitats, extinction of species, pollution, and to immense inequalities of wealth across the globe. Science without wisdom, we might say, is a menace. It is the crisis behind all the others. When we lacked our modern, terrifying powers to act, before the advent of science, lack of wisdom did not matter too much: we were bereft of the power to inflict too much damage on ourselves and the planet. Now that we have modern science, and the unprecedented powers to act that it has bequeathed to us, wisdom has become, not a private luxury, but a public necessity. If we do not rapidly learn to become wiser, we are doomed to repeat in the 21st century all the disasters and horrors of the 20th: the horrifyingly destructive wars, the dislocation and death of millions, the degradation of the world we live in. Only this time round it may all be much worse, as the population goes up, the planet becomes ever more crowded, oil and other resources vital to our way of life run out, weapons of mass destruction become more and more widely available for use, and deserts and desolation spread. The ancient quest for wisdom has become a matter of desperate urgency. It is hardly too much to say that the future of the world is at stake. But how can such a quest possibly meet with success? Wisdom, surely, is not something that we can learn and teach, as a part of our normal education, in schools and universities? This is my great discovery! Wisdom can be learnt and taught in schools and universities. It must be so learnt and taught. Wisdom is indeed the proper fundamental objective for the whole of the academic enterprise: to help humanity learn how to nurture and create a wiser world. But how do we go about creating a kind of education, research and scholarship that really will help us learn wisdom? Would not any such attempt destroy what is of value in what we have at present, and just produce hot air, hypocrisy, vanity and nonsense? Or worse, dogma and religious fundamentalism? What, in any case, is wisdom? Is not all this just an abstract philosophical fantasy? The answer, as I have already said, lies locked away in what may seem a highly improbably place: science! This will seem especially improbable to many of those most aware of environmental issues, and most suspicious of the role of modern science and technology in modern life. How can science contain the methodological key to wisdom when it is precisely this science that is behind so many of our current troubles? But a crucial point must be noted. Modern scientific and technological research has met with absolutely astonishing, unprecedented success, as long as this success is interpreted narrowly, in terms of the production of expert knowledge and technological know-how. Doubts may be expressed about whether humanity as a whole has made progress towards well being or happiness during the last century or so. But there can be no serious doubt whatsoever that science has made staggering intellectual progress in increasing expert knowledge and know-how, during such a period. It is this astonishing intellectual progress that makes science such a powerful but double-edged tool, for good and for bad. At once the question arises: Can we learn from the incredible intellectual progress of science how to achieve progress in other fields of human endeavour? Is scientific progress exportable, as it were, to other areas of life? More precisely, can the progress-achieving methods of science be generalized so that they become fruitful for other worthwhile, problematic human endeavours, in particular the supremely worthwhile, supremely problematic endeavour of creating a good and wise world? My great idea - that this can indeed be done - is not entirely new (as I was to learn after making my discovery). It goes back to the 18th century Enlightenment. This was indeed the key idea of the Enlightenment, especially the French Enlightenment: to learn from scientific progress how to achieve social progress towards an enlightened world. And the philosophes of the Enlightenment, men such as Voltaire, Diderot and Condorcet, did what they could to put this magnificent, profound idea into practice in their lives. They fought dictatorial power, superstition, and injustice with weapons no more lethal than those of argument and wit. They gave their support to the virtues of tolerance, openness to doubt, readiness to learn from criticism and from experience. Courageously and energetically they laboured to promote reason and enlightenment in personal and social life. Unfortunately, in developing the Enlightenment idea intellectually, the philosophes blundered. They botched the job. They developed the Enlightenment idea in a profoundly defective form, and it is this immensely influential, defective version of the idea, inherited from the 18th century, which may be called the "traditional" Enlightenment, that is built into early 21st century institutions of inquiry. Our current traditions and institutions of learning, when judged from the standpoint of helping us learn how to become more enlightened, are defective and irrational in a wholesale and structural way, and it is this which, in the long term, sabotages our efforts to create a more civilized world, and prevents us from avoiding the kind of horrors we have been exposed to during the last century. The task before us is thus not that of creating a kind of inquiry devoted to improving wisdom out of the blue, as it were, with nothing to guide us except two and a half thousand years of failed philosophical discussion. Rather, the task is the much more straightforward, practical and well-defined one of correcting the structural blunders built into academic inquiry inherited from the Enlightenment. We already have a kind of academic inquiry designed to help us learn wisdom. The problem is that the design is lousy. It is, as I have said, a botched job. It is like a piece of engineering that kills people because of faulty design - a bridge that collapses, or an aeroplane that falls out of the sky. A quite specific task lies before us: to diagnose the blunders we have inherited from the Enlightenment, and put them right. So here, briefly, is the diagnosis. The philosophes of the 18th century assumed, understandably enough, that the proper way to implement the Enlightenment programme was to develop social science alongside natural science. Francis Bacon had already stressed the importance of improving knowledge of the natural world in order to achieve social progress. The philosophes generalized this, holding that it is just as important to improve knowledge of the social world. Thus the philosophes set about creating the social sciences: history, anthropology, political economy, psychology, sociology. This had an immense impact. Throughout the 19th century the diverse social sciences were developed, often by non-academics, in accordance with the Enlightenment idea. Gradually, universities took notice of these developments until, by the mid 20th century, all the diverse branches of the social sciences, as conceived of by the Enlightenment, were built into the institutional structure of universities as recognized academic disciplines. The outcome is what we have today, knowledge-inquiry as we may call it, a kind of inquiry devoted in the first instance to the pursuit of knowledge. But, from the standpoint of creating a kind of inquiry designed to help humanity learn how to become enlightened and civilized, which was the original idea, all this amounts to a series of monumental blunders. In order to implement properly the basic Enlightenment idea of learning from scientific progress how to achieve social progress towards a civilized world, it is essential to get the following three things right. 1. The progress-achieving methods of science need to be correctly identified. 2. These methods need to be correctly generalized so that they become fruitfully applicable to any worthwhile, problematic human endeavour, whatever the aims may be, and not just applicable to the one endeavour of acquiring knowledge. 3. The correctly generalized progress-achieving methods then need to be exploited correctly in the great human endeavour of trying to make social progress towards an enlightened, civilized world. Unfortunately, the philosophes of the Enlightenment got all three points wrong. They failed to capture correctly the progress-achieving methods of natural science; they failed to generalize these methods properly; and, most disastrously of all, they failed to apply them properly so that humanity might learn how to become civilized by rational means. Instead of seeking to apply the progress-achieving methods of science, after having been appropriately generalized, to the task of creating a better world, the philosophes applied scientific method to the task of creating social science. Instead of trying to make social progress towards an enlightened world, they set about making scientific progress in knowledge of social phenomena. That the philosophes made these blunders in the 18th century is forgivable; what is unforgivable is that these blunders still remain unrecognized and uncorrected today, over two centuries later. Instead of correcting the blunders, we have allowed our institutions of learning to be shaped by them as they have developed throughout the 19th and 20th centuries, so that now the blunders are an all-pervasive feature of our world. The Enlightenment, and what it led to, has long been criticized, by the Romantic movement, by what Isaiah Berlin has called 'the counter-Enlightenment', and more recently by the Frankfurt school, by postmodernists and others. But these standard objections are, from my point of view, entirely missing the point. In particular, my idea is the very opposite of all those anti-rationalist, romantic and postmodernist views which object to the way the Enlightenment gives far too great an importance to natural science and to scientific rationality. My discovery is that what is wrong with the traditional Enlightenment, and the kind of academic inquiry we now possess derived from it - knowledge-inquiry - is not too much 'scientific rationality' but, on the contrary, not enough. It is the glaring, wholesale irrationality of contemporary academic inquiry, when judged from the standpoint of helping humanity learn how to become more civilized, that is the problem. But, the cry will go up, wisdom has nothing to do with reason. And reason has nothing to do with wisdom. On the contrary! It is just such an item of conventional 'wisdom' that my great idea turns on its head. Once both reason and wisdom have been rightly understood, and the irrationality of academic inquiry as it exists at present has been appreciated, it becomes obvious that it is precisely reason that we need to put into practice in our personal, social, institutional and global lives if our lives, at all these levels, are to become imbued with a bit more wisdom. We need, in short, a new, more rigorous kind of inquiry which has, as its basic task, to seek and promote wisdom. We may call this new kind of inquiry wisdom-inquiry. But what is wisdom? This is how I define it in From Knowledge to Wisdom, a book published some years ago now, in 1984, in which I set out my 'great idea' in some detail: "[wisdom is] the desire, the active endeavour, and the capacity to discover and achieve what is desirable and of value in life, both for oneself and for others. Wisdom includes knowledge and understanding but goes beyond them in also including: the desire and active striving for what is of value, the ability to see what is of value, actually and potentially, in the circumstances of life, the ability to experience value, the capacity to use and develop knowledge, technology and understanding as needed for the realization of value. Wisdom, like knowledge, can be conceived of, not only personal terms, but also in institutional or social terms. We can thus interpret [wisdom-inquiry] as asserting: the basic task of rational inquiry is to help us develop wiser ways of living, wiser institutions, customs and social relations, a wiser world." (From Knowledge to Wisdom, p. 66.) What, then, are the three blunders of the Enlightenment, still built into the intellectual/institutional structure of academia? First, the philosophes failed to capture correctly the progress-achieving methods of natural science. From D'Alembert in the 18th century to Karl Popper in the 20th, the widely held view, amongst both scientists and philosophers, has been (and continues to be) that science proceeds by assessing theories impartially in the light of evidence, no permanent assumption being accepted by science about the universe independently of evidence. Preference may be given to simple, unified or explanatory theories, but not in such a way that nature herself is, in effect, assumed to be simple, unified or comprehensible. This orthodox view, which I call standard empiricism is, however, untenable. If taken literally, it would instantly bring science to a standstill. For, given any accepted fundamental theory of physics, T, Newtonian theory say, or quantum theory, endlessly many empirically more successful rivals can be concocted which agree with T about observed phenomena but disagree arbitrarily about some unobserved phenomena, and successfully predict phenomena, in an ad hoc way, that T makes false predictions about, or no predictions. Physics would be drowned in an ocean of such empirically more successful rival theories. In practice, these rivals are excluded because they are disastrously disunified. Two considerations govern acceptance of theories in physics: empirical success and unity. In demanding unity, we demand of a fundamental physical theory that it ascribes the same dynamical laws to the phenomena to which the theory applies. But in persistently accepting unified theories, to the extent of rejecting disunified rivals that are just as, or even more, empirically successful, physics makes a big persistent assumption about the universe. The universe is such that all disunified theories are false. It has some kind of unified dynamic structure. It is physically comprehensible in the sense that explanations for phenomena exist to be discovered. But this untestable (and thus metaphysical) assumption that the universe is physically comprehensible is profoundly problematic. Science is obliged to assume, but does not know, that the universe is comprehensible. Much less does it know that the universe is comprehensible in this or that way. A glance at the history of physics reveals that ideas have changed dramatically over time. In the 17th century there was the idea that the universe consists of corpuscles, minute billiard balls, which interact only by contact. This gave way to the idea that the universe consists of point-particles surrounded by rigid, spherically symmetrical fields of force, which in turn gave way to the idea that there is one unified self-interacting field, varying smoothly throughout space and time. Nowadays we have the idea that everything is made up of minute quantum strings embedded in ten or eleven dimensions of space-time. Some kind of assumption along these lines must be made but, given the historical record, and given that any such assumption concerns the ultimate nature of the universe, that of which we are most ignorant, it is only reasonable to conclude that it is almost bound to be false. The way to overcome this fundamental dilemma inherent in the scientific enterprise is to construe physics as making a hierarchy of metaphysical assumptions concerning the comprehensibility and knowability of the universe, these assumptions asserting less and less as one goes up the hierarchy, and thus becoming more and more likely to be true, and more nearly such that their truth is required for science, or the pursuit of knowledge, to be possible at all. In this way a framework of relatively insubstantial, unproblematic, fixed assumptions and associated methods is created within which much more substantial and problematic assumptions and associated methods can be changed, and indeed improved, as scientific knowledge improves. Put another way, a framework of relatively unspecific, unproblematic, fixed aims and methods is created within which much more specific and problematic aims and methods evolve as scientific knowledge evolves. There is positive feedback between improving knowledge, and improving aims-and-methods, improving knowledge-about-how-to-improve-knowledge. This is the nub of scientific rationality, the methodological key to the unprecedented success of science. Science adapts its nature to what it discovers about the nature of the universe. This hierarchical conception of physics, which I call aim-oriented empiricism, can readily be generalized to take into account problematic assumptions associated with the aims of science having to with values, and the social uses or applications of science. It can be generalized so as to apply to the different branches of natural science. Different sciences have different specific aims, and so different specific methods although, throughout natural science there is the common meta-methodology of aim-oriented empiricism. So much for the first blunder of the traditional Enlightenment, and how to put it right. [3] Second, having failed to identify the methods of science correctly, the philosophes naturally failed to generalize these methods properly. They failed to appreciate that the idea of representing the problematic aims (and associated methods) of science in the form of a hierarchy can be generalized and applied fruitfully to other worthwhile enterprises besides science. Many other enterprises have problematic aims - problematic because aims conflict, and because what we seek may be unrealizable, undesirable, or both. Such enterprises, with problematic aims, would benefit from employing a hierarchical methodology, generalized from that of science, thus making it possible to improve aims and methods as the enterprise proceeds. There is the hope that, as a result of exploiting in life methods generalized from those employed with such success in science, some of the astonishing success of science might be exported into other worthwhile human endeavours, with problematic aims quite different from those of science. Third, and most disastrously of all, the philosophes failed completely to try to apply such generalized, hierarchical progress-achieving methods to the immense, and profoundly problematic enterprise of making social progress towards an enlightened, wise world. The aim of such an enterprise is notoriously problematic. For all sorts of reasons, what constitutes a good world, an enlightened, wise or civilized world, attainable and genuinely desirable, must be inherently and permanently problematic. Here, above all, it is essential to employ the generalized version of the hierarchical, progress-achieving methods of science, designed specifically to facilitate progress when basic aims are problematic. It is just this that the philosophes failed to do. Instead of applying the hierarchical methodology to social life, the philosophes sought to apply a seriously defective conception of scientific method to social science, to the task of making progress towards, not a better world, but to better knowledge of social phenomena. And this ancient blunder, developed throughout the 19th century by J.S. Mill, Karl Marx and many others, and built into academia in the early 20th century with the creation of the diverse branches of the social sciences in universities all over the world, is still built into the institutional and intellectual structure of academia today, inherent in the current character of social science. Properly implemented, in short, the Enlightenment idea of learning from scientific progress how to achieve social progress towards an enlightened world would involve developing social inquiry, not primarily as social science, but rather as social methodology, or social philosophy. A basic task would be to get into personal and social life, and into other institutions besides that of science - into government, industry, agriculture, commerce, the media, law, education, international relations - hierarchical, progress-achieving methods (designed to improve problematic aims) arrived at by generalizing the methods of science. A basic task for academic inquiry as a whole would be to help humanity learn how to resolve its conflicts and problems of living in more just, cooperatively rational ways than at present. The fundamental intellectual and humanitarian aim of inquiry would be to help humanity acquire wisdom - wisdom being, as I have already indicated, the capacity to realize (apprehend and create) what is of value in life, for oneself and others. One outcome of getting into social and institutional life the kind of aim-evolving, hierarchical methodology indicated above, generalized from science, is that it becomes possible for us to develop and assess rival philosophies of life as a part of social life, somewhat as theories are developed and assessed within science. Such a hierarchical methodology provides a framework within which competing views about what our aims and methods in life should be - competing religious, political and moral views - may be cooperatively assessed and tested against broadly agreed, unspecific aims (high up in the hierarchy of aims) and the experience of personal and social life. There is the possibility of cooperatively and progressively improving such philosophies of life (views about what is of value in life and how it is to be achieved) much as theories are cooperatively and progressively improved in science. Wisdom-inquiry, because of its greater rigour, has intellectual standards that are, in important respects, different from those of knowledge-inquiry. Whereas knowledge-inquiry demands that emotions and desires, values, human ideals and aspirations, philosophies of life be excluded from the intellectual domain of inquiry, wisdom-inquiry requires that they be included. In order to discover what is of value in life it is essential that we attend to our feelings and desires. But not everything we desire is desirable, and not everything that feels good is good. Feelings, desires and values need to be subjected to critical scrutiny. And of course feelings, desires and values must not be permitted to influence judgements of factual truth and falsity. Wisdom-inquiry embodies a synthesis of traditional Rationalism and Romanticism. It includes elements from both, and it improves on both. It incorporates Romantic ideals of integrity, having to do with motivational and emotional honesty, honesty about desires and aims; and at the same time it incorporates traditional Rationalist ideals of integrity, having to do with respect for objective fact, knowledge, and valid argument. Traditional Rationalism takes its inspiration from science and method; Romanticism takes its inspiration from art, from imagination, and from passion. Wisdom-inquiry holds art to have a fundamental rational role in inquiry, in revealing what is of value, and unmasking false values; but science, too, is of fundamental importance. What we need, for wisdom, is an interplay of sceptical rationality and emotion, an interplay of mind and heart, so that we may develop mindful hearts and heartfelt minds (as I put it in my first book What's Wrong With Science?). It is time we healed the great rift in our culture, so graphically depicted by C. P. Snow. The revolution we require - intellectual, institutional and cultural - if it ever comes about, will be comparable in its long-term impact to that of the Renaissance, the scientific revolution, or the Enlightenment. The outcome will be traditions and institutions of learning rationally designed to help us realize what is of value in life. There are a few scattered signs that this intellectual revolution, from knowledge to wisdom, is already under way. It will need, however, much wider cooperative support - from scientists, scholars, students, research councils, university administrators, vice chancellors, teachers, the media and the general public - if it is to become anything more than what it is at present, a fragmentary and often impotent movement of protest and opposition, often at odds with itself, exercising little influence on the main body of academic work. I can hardly imagine any more important work for anyone associated with academia than, in teaching, learning and research, to help promote this revolution. Notes [1] What's Wrong With Science? (Bran's Head Books, 1976), From Knowledge to Wisdom (Blackwell, 1984; 2nd edition, Pentire Press, 2007), The Comprehensibility of the Universe (Oxford University Press, 1998, paperback 2003), and The Human World in the Physical Universe: Consciousness, Free Will and Evolution (Rowman and Littlefield, 2001), Is Science Neurotic? (Imperial College Press, 2004), Cutting God in Half - And Putting the Pieces Together Again (Pentire Press, 2010). For critical discussion see L. McHenry, ed., Science and the Pursuit of Wisdom: Studies in the Philosophy of Nicholas Maxwell (Ontos Verlag, 2009).

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[2] See, for example, "Science, Reason, Knowledge and Wisdom: A Critique of Specialism", Inquiry 23, 1980, pp. 19-81; "What Kind of Inquiry Can Best Help Us Create a Good World?", Science, Technology and Human Values 17, 1992, pp. 205-227; "What the Task of Creating Civilization has to Learn from the Success of Modern Science: Towards a New Enlightenment", Reflections on Higher Education 4, 1992, pp. 139-157; "Can Humanity Learn to Become Civilized? The Crisis of Science without Civilization", Journal of Applied Philosophy 17, 2000, pp. 29-44; "A new conception of science", Physics World 13, no. 8, 2000, pp. 17-18; "From Knowledge to Wisdom: The Need for an Academic Revolution", London Review of Education, 5, 2007, pp. 97-115, reprinted in. R. Barnett and N. Maxwell, eds., Wisdom in the University (Routledge, 2008, pp. 1-19) "Do We Need a Scientific Revolution?", Journal of Biological Physics and Chemistry, vol. 8, no. 3, September 2008, pp. 95-105. All my articles are available online here .

[3] For further details see my The Comprehensibility of the Universe: A New Conception of Science, Oxford University Press, 1998; Is Science Neurotic?, Imperial College Press, 2004; and From Knowledge to Wisdom, especially chs. 5, 9, and 2nd ed., ch. 14. Back to text

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Wednesday, January 26, 2022

Summary of Knowledge and Wisdom by Bertrand Russell | Essay | Class XII English Note (Exercise)

Knowledge and Wisdom by Bertrand Russell

In the essay, Russel distinguishes knowledge from wisdom. Knowledge is defined as the acquisition of data and information, whereas wisdom as the practical application and use of the knowledge to create value. Wisdom is achieved through learning and practical experience. His lamentation is that though vast knowledge has been acquired, there has been no corresponding increase in wisdom.

Russell thinks several factors contribute to wisdom. He puts first a sense of proportion. It is the capacity to consider all important factors in a problem carefully. Specialization makes it difficult. For example, scientists discover new medicines but they do not know what effect they will have on people’s life. The medicines may reduce the infant death rate. But it may lead to increased population. In poor countries it may lead to starvation. If there are more people, it may decrease the standard of life. The knowledge of the composition of the atom could be misused by a lunatic to destroy the world. If misused, knowledge of atom can lead humans to destruction by producing nuclear weapons.

Russel stresses on comprehensiveness an important factor that constitutes wisdom. As human knowledge becomes more specialized, one who is engrossed in the study of his specific field may fail to predict the outcome of the knowledge he is pursuing. Knowledge should be combined with the total needs of mankind. Even complete knowledge is not enough. It should be associated with certain awareness of the ends of human life. The study of history can prove it. For example, Hegel wrote with great knowledge about history, but made the Germans believe that they were a master race. It led to war. It is necessary therefore to combine knowledge with feelings. The men who have knowledge and have no feelings lack wisdom.

Wisdom is needed both in public and private life. People require wisdom to decide the objective of their life. We need it to free ourselves from personal prejudices. We may follow even a novel thing unwisely if it is too big to achieve. People may attempt to achieve the impossible, and harm themselves in the process. In personal life, says Russell, wisdom is needed to avoid dislike for one another. Two persons may become enemies because of their prejudice. One may dislike the other for imaginary faults. If they can be told that we all have flaws, then they may become friends.

Wisdom exists when we free ourselves from the control of our sense organs. Our ego develops through our senses. One cannot be free from the sense of sight, sound and touch. The world is primarily recognized through our senses. Thus, we stop thinking of ourselves alone. We start thinking of other people and grow wiser. It is difficult to completely to make us free from selfishness, but we can think of things beyond our immediate surroundings. Wisdom gets birth when we start loving others.

Russell feels that wisdom can be taught as an aim of education. The message in the parable of the Good Samaritan is that we ought to love our neighbor whether friend or enemy. Many times we miss the message in this parable because we fail to love those who cause harm to the society. The author draws out examples from the history of Queen Elizabeth I, Henry IV and Abraham Lincoln, who were free from the errors committed by other important people in the past.

The risk of hatred and narrow-mindedness can be identified in the course of giving knowledge. Russell feels knowledge and wisdom can be amalgamated in the arrangement of education. People should be educated to perceive things in relation to other things of the world. They should be encouraged to think of themselves as world citizens.

Understanding the text

a. What are the factors that contribute to wisdom?

The factors that contribute to wisdom are:

- a sense of proportion

- comprehensiveness

- choice of ends to pursue

- emancipation from personal prejudice

b. What message does the writer try to convey with the example of technicians?

He tries to tell us knowledge itself cannot save the world. Knowledge without wisdom will not be beneficial to the world and in some cases will even seriously threaten humanity. So, a wise person should have a sense of comprehensiveness.

c. Which leaders does Russel say were able to mix knowledge and wisdom soundly?

Queen Elizabeth I, Henry IV and Abraham Lincoln were the leaders who were able to mix knowledge and wisdom soundly.

d. Why is wisdom needed not only in public ways but in private life equally?

Wisdom is needed not only in public ways but in private life equally to get rid of personal prejudice. As our thoughts and feelings become less personal, we may gain wisdom.

e. What, according to Russel, is the true aim of education?

According to Russel, the true aim of education is wisdom.

f. Can wisdom be taught? If so, how?

Wisdom can be taught loving our neighbors whether friends or foes.

g. Why does the world need more wisdom in the future?

With every increase of knowledge and skill, our purposes may be unwise. This can be a threat to the world, and the world will need wisdom in the future.

Reference to the context

a. According to Russel, “The pursuit of knowledge may become harmful unless it is combined with wisdom.” Justify this statement.

As human knowledge becomes more specialized, one who is engrossed in the study of his specific field may fail to predict the outcome of the knowledge he is pursuing. Knowledge should be combined with the total needs of mankind. Even complete knowledge is not enough. It should be associated with certain awareness of the ends of human life. The study of history can prove it. For example, Hegel wrote with great knowledge about history, but made the Germans believe that they were a master race. It led to war. It is necessary therefore to combine knowledge with feelings. The men who have knowledge and have no feelings lack wisdom.

a. What, according to Russell, is the essence of wisdom? And how can one acquire the very essence?

According to Russell, the essence of wisdom is emancipation. It lies in impartiality, the ability to defy the physical world. The essayist believes the process of growing wise is that of tearing oneself away from the physical and emotional world and moving into a higher stage, the spiritual world. The process of impartiality constitutes in wisdom.

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Knowledge vs. Wisdom

"Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?" —T.S. Eliot. Knowledge is gathered from learning and education, while most say that wisdom is gathered from day-to-day experiences and is a state of being wise. Knowledge is merely having clarity of facts and truths, while wisdom is the practical ability to make consistently good decisions in life.

Comparison chart

• Knowing or understanding something, especially about a particular subject
• Having awareness of facts and/or truths
• Something that can be known, information
• The state of being wise
• The ability to use knowledge and/or experience intelligently
• Capable of determining what is wise vs. what is unwise
• A saying, philosophy, or other advice that is considered wise

Knowledge is gained through learning facts. Someone who knows a lot about a certain subject, such as science or history, can be considered knowledgeable . Information found online or in books can help someone expand her knowledge on a topic.

Wisdom comes from observing experiences and learning from them in a way that affects future decisions and behavior; it is the capacity to see the truth of a matter, in spite of any illusions or distractions. For example, someone might spend beyond his means and end up in unnecessary debt, but if he is wise this will only ever happen to him once, as he will have learned from his mistake; in the future, he will save his money before he spends it carelessly. An even wiser person might avoid such a mistake altogether by listening to the wisdom of others or by wisely choosing to seek information (knowledge) on how to properly manage finances.

Oftentimes, wisdom is passed down in cultures in the form of common sayings, philosophical phrases, and quotes, such as aphorisms and proverbs . (One popular English proverb, for example, is "Keep your friends close, and your enemies closer.") However, whether such wisdom is absorbed, believed, and applied depends on the individual.

How Time Affects Knowledge and Wisdom

Both knowledge and wisdom are said to increase over time, as in a person knows more at 20 than he did at 10, or is wiser at 50 than she was at 25. However, time has a more direct correlation with knowledge than with wisdom.

It is commonly accepted that a person who spends 20 years studying a topic knows more than someone who has spent only 5 years on the same subject matter. Experiences over time are also a key factor when it comes to wisdom, but the correlation is not so direct. In general, more time equals more knowledge, but more time doesn't guarantee wisdom; someone may very well make the same mistake at 60 that he did at 20. The reason for this is that knowledge is often a passive acquisition of data or facts, whereas wisdom requires the additional steps of applying judgment and drawing conclusions or changing behavior accordingly.

Time can also affect knowledge and wisdom in a negative way, as facts and data can change over time or be forgotten. Wisdom tends to be less negatively affected, though, for once a person is seen as "wise," they are generally regarded as such indefinitely. However, as wisdom is subjective and context-based, changing times can result in being "out of touch" with the times. For example, in the past, the wise solution to an unwanted pregnancy was a quick marriage, whereas in modern times, a wise solution may entail abortion, adoption, or embracing single parenthood.

Correlation

Wisdom and knowledge are linked. Wisdom is enhanced by knowledge and the ability to acquire knowledge effectively. But wisdom is also the ability to use knowledge in a practical and productive manner. Knowledge is often considered to be "externally generated," meaning that it comes primarily from outside sources, such as books, classroom lectures, videos, etc. On the other hand, wisdom is deemed to come primarily from "internal sources," meaning one's own introspective thinking, analysis, and judgment. Wisdom cannot be acquired and applied without knowledge, but knowledge isn't necessarily guided or enhanced by wisdom.

Applying Knowledge and Wisdom

The application of knowledge is often a matter of finding or knowing the right facts, meaning that there is a distinct difference between the "right" and "wrong" facts. In contrast, wisdom often requires much more than facts to perceive and choose the "right" action or to avoid the "wrong" action. The factors involved may include speculation, feelings, and moral or ethical values . In this general sense, applying knowledge tends to be a much simpler process.

An example of applying knowledge can be found in the development of nuclear bombs, which were the end result of thousands or perhaps millions of steps. Following this development, the decision to drop atomic bombs on Hiroshima and Nagasaki is sometimes understood as being wise, under the notion that these acts shortened World War II and thus saved thousands or even millions of lives. In terms of knowledge, the end result (the atom bomb being made) is obvious, but in terms of whether applying that knowledge was wise or not is still unclear and subject to intense debate.

• Knowledge Meaning - Wiktionary
• Wisdom Meaning - Wiktionary

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Comments: Knowledge vs Wisdom

Anonymous comments (5).

November 16, 2010, 11:54am ..the information above help me alot about my assignment in philosophy.. — 112.✗.✗.86

October 26, 2011, 6:25pm I was seeking knowledge and left site with a greater wisdom. — 146.✗.✗.104

December 3, 2009, 11:12am Those written is really beneficial.I've been benefited.I've done my assignment easily.Thanks a lot.Hope their would be much more word comparison that will be stored in this web site.:-) — 120.✗.✗.21

February 25, 2014, 11:48am so first up for me is knowledge and lets see about the rest later. Good One.How to make fire? KnowledgeWhat to do with fire? WisdomHope you will get to know how to make fire and most iltorpantmy, how to use it wise. — 84.✗.✗.122

April 16, 2013, 12:17pm by knowing 3+3=6 knowledge ll increase,,but by telling 3+3=5 wisdom wont decrease..wisdom understands the wisdom and also understands the foolish — 117.✗.✗.82

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41 Bertrand Russell–two essays

Bertrand Arthur William Russell, 3rd Earl Russell , 1872 – 1970 CE, was a British philosopher, writer, social critic and political activist. In the early 20th century, Russell led the British “revolt against idealism”.  He is considered one of the founders of analytic philosophy.  Russell was an anti-war activist and went to prison for his pacifism during World War I.    He did conclude that the war against Adolf Hitler was a necessary “lesser of two evils”  He won the Nobel Prize in Literature in 1950 “”in recognition of his varied and significant writings in which he champions humanitarian ideals and freedom of thought.”

In “Reflections on My Eightieth Birthday” (“Postscript” in his  Autobiography ), Russell wrote: “I have lived in the pursuit of a vision, both personal and social.

Personal: to care for what is noble, for what is beautiful, for what is gentle; to allow moments of insight to give wisdom at more mundane times.

Social: to see in imagination the society that is to be created, where individuals grow freely, and where hate and greed and envy die because there is nothing to nourish them. These things I believe, and the world, for all its horrors, has left me unshaken”.

You might find it interesting to see the two things that he believed he would like to say to a future generation.  It takes less than 2 minutes, but in 1959, this is what Bertrand Russell had to say:

Message to Future Generations

From  Bertrand Russell’s: The Problems of Philosophy: Chapter XV: The Value of Philosophy

This is a short interview with Woodrow Wyatt in 1960, when Russell was 87 years old.

Mankind’s Future and Philosophy

The life of the instinctive man is shut up within the circle of his private interests : family and friends may be included, but the outer world is not regarded except as it may help or hinder what comes within the circle of instinctive wishes. In such a life there is something feverish and confined, in comparison with which the philosophic life is calm and free. The private world of instinctive interests is a small one, set in the midst of a great and powerful world which must, sooner or later, lay our private world in ruins.

Unless we can so enlarge our interests as to include the whole outer world, we remain like a garrison in a beleaguered fortress, knowing that the enemy prevents escape and that ultimate surrender is inevitable. In such a life there is no peace, but a constant strife between the insistence of desire and the powerlessness of will. In one way or another, if our life is to be great and free, we must escape this prison and this strife.

One way of escape is by philosophic contemplation. Philosophic contemplation does not, in its widest survey, divide the universe into two hostile camps—friends and foes, helpful and hostile, good and bad—it views the whole impartially. Philosophic contemplation, when it is unalloyed, does not aim at proving that the rest of the universe is akin to man. All acquisition of knowledge is an enlargement of the Self, but this enlargement is best attained when it is not directly sought. It is obtained when the desire for knowledge is alone operative, by a study which does not wish in advance that its objects should have this or that character, but adapts the Self to the characters which it finds in its objects. This enlargement of Self is not obtained when, taking the Self as it is, we try to show that the world is so similar to this Self that knowledge of it is possible without any admission of what seems alien. The desire to prove this is a form of self-assertion and, like all self-assertion, it is an obstacle to the growth of Self which it desires, and of which the Self knows that it is capable. Self-assertion, in philosophic speculation as elsewhere, views the world as a means to its own ends; thus it makes the world of less account than Self, and the Self sets bounds to the greatness of its goods. In contemplation, on the contrary, we start from the not-Self, and through its greatness the boundaries of Self are enlarged; through the infinity of the universe the mind which contemplates it achieves some share in infinity.

The true philosophic contemplation, on the contrary, finds its satisfaction in every enlargement of the not-Self, in everything that magnifies the objects contemplated, and thereby the subject contemplating. Everything, in contemplation, that is personal or private, everything that depends upon habit, self-interest, or desire, distorts the object, and hence impairs the union which the intellect seeks. By thus making a barrier between subject and object, such personal and private things become a prison to the intellect. The free intellect will see as God might see, without a here and now, without hopes and fears, without the trammels of customary beliefs and traditional prejudices, calmly, dispassionately, in the sole and exclusive desire of knowledge—knowledge as impersonal, as purely contemplative, as it is possible for man to attain. Hence also the free intellect will value more the abstract and universal knowledge into which the accidents of private history do not enter, than the knowledge brought by the senses, and dependent, as such knowledge must be, upon an exclusive and personal point of view and a body whose sense organs distort as much as they reveal.

The mind which has become accustomed to the freedom and impartiality of philosophic contemplation will preserve something of the same freedom and impartiality in the world of action and emotion. It will view its purposes and desires as parts of the whole, with the absence of insistence that results from seeing them as infinitesimal fragments in a world of which all the rest is unaffected by any one man’s deeds. The impartiality which, in contemplation, is the unalloyed desire for truth, is the very same quality of mind which, in action, is justice, and in emotion is that universal love which can be given to all, and not only to those who are judged useful or admirable. Thus contemplation enlarges not only the objects of our thoughts, but also the objects of our actions and our affections: it makes us citizens of the universe, not only of one walled city at war with all the rest. In this citizenship of the universe consists man’s true freedom, and his liberation from the thralldom of narrow hopes and fears.

Key Takeaway

The whole problem with the world is that fools and fanatics are always so certain of themselves, but wiser people so full of doubts.

Bertrand Russell

Thus, to sum up our discussion of the value of philosophy; Philosophy is to be studied , not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind also is rendered great, and becomes capable of that union with the universe which constitutes its highest good.

Ex Libris C. K. OGDEN CONWAY MEMORIAL LECTURE

FREE THOUGHT AND OFFICIAL PROPAGANDA

Delivered at south place institute on march 24, 1922, by the hon. bertrand russell, m.a., f.r.s., (professor graham wallas in the chair), watts & co., johnson’s court, fleet street, e.c.4 1922.

Moncure Conway, in whose honor we are assembled to-day, devoted his life to two great objects: freedom of thought and freedom of the individual.

“In regard to both these objects, something has been gained since his time, but something also has been lost. New dangers, somewhat different in form from those of past ages, threaten both kinds of freedom, and unless a vigorous and vigilant public opinion can be aroused in defense of them, there will be much less of both a hundred years hence than there is now. My purpose in this address is to emphasize the new dangers and to consider how they can be met.

Let us begin by trying to be clear as to what we mean by “free thought.” This expression has two senses.

In its narrower sense it means thought which does not accept the dogmas of traditional religion. In this sense a man is a “free thinker” if he is not a Christian or a Mussulman or a Buddhist or a Shintoist or a member of any of the other bodies of men who accept some inherited orthodoxy. In Christian countries a man is called a “free thinker” if he does not decidedly believe in God, though this would not suffice to make a man a “free thinker” in a Buddhist country.

I do not wish to minimize the importance of free thought in this sense. I am myself a dissenter from all known religions, and I hope that every kind of religious belief will die out. I do not believe that, on the balance, religious belief has been a force for good. Although I am prepared to admit that in certain times and places it has had some good effects, I regard it as belonging to the infancy of human reason, and to a stage of development which we are now outgrowing.

But there is also a wider sense of “free thought,” which I regard as of still greater importance. Indeed, the harm done by traditional religions seems chiefly traceable to the fact that they have prevented free thought in this wider sense. The wider sense is not so easy to define as the narrower, and it will be well to spend some little time in trying to arrive at its essence.

To begin with the most obvious. Thought is not “free” when legal penalties are incurred by the holding or not holding of certain opinions, or by giving expression to one’s belief or lack of belief on certain matters. Very few countries in the world have as yet even this elementary kind of freedom.

In England, under the Blasphemy Laws , it is illegal to express disbelief in the Christian religion, though in practice the law is not set in motion against the well-to-do. It is also illegal to teach what Christ taught on the subject of non-resistance. Therefore, whoever wishes to avoid becoming a criminal must profess to agree with Christ’s teaching, but must avoid saying what that teaching was.

In America no one can enter the country without first solemnly declaring that he disbelieves in anarchism and polygamy; and, once inside, he must also disbelieve in communism.

In Japan it is illegal to express disbelief in the divinity of the Mikado . It will thus be seen that a voyage round the world is a perilous adventure.

A Mohammedan, a Tolstoyan, a Bolshevik, or a Christian cannot undertake it without at some point becoming a criminal, or holding his tongue about what he considers important truths. This, of course, applies only to steerage passengers; saloon passengers are allowed to believe whatever they please, provided they avoid offensive obtrusiveness.

Legal penalties are, however, in the modern world, the least of the obstacles to freedom of thoughts . The two great obstacles are economic penalties and distortion of evidence. It is clear that thought is not free if the profession of certain opinions makes it impossible to earn a living. It is clear also that thought is not free if all the arguments on one side of a controversy are perpetually presented as attractively as possible, while the arguments on the other side can only be discovered by diligent search. Both these obstacles exist in every large country known to me, except China, which is the last refuge of freedom. It is these obstacles with which I shall be concerned—their present magnitude, the likelihood of their increase, and the possibility of their diminution.

We may say that thought is free when it is exposed to free competition among beliefs —i.e., when all beliefs are able to state their case, and no legal or pecuniary advantages or disadvantages attach to beliefs. This is an ideal which, for various reasons, can never be fully attained. But it is possible to approach very much nearer to it than we do at present.

Three incidents in my own life will serve to show how, in modern England, the scales are weighted in favor of Christianity. My reason for mentioning them is that many people do not at all realize the disadvantages to which avowed Agnosticism still exposes people.

• The first incident belongs to a very early stage in my life. My father was a Freethinker, but died when I was only three years old. Wishing me to be brought up without superstition, he appointed two Freethinkers as my guardians. The Courts, however, set aside his will, and had me educated in the Christian faith. I am afraid the result was disappointing, but that was not the fault of the law. If he had directed that I should be educated as a Christadelphian or a Muggletonian or a Seventh-Day Adventist, the Courts would not have dreamed of objecting. A parent has a right to ordain that any imaginable superstition shall be instilled into his children after his death, but has not the right to say that they shall be kept free from superstition if possible.
• The second incident occurred in the year 1910 . I had at that time a desire to stand for Parliament as a Liberal, and the Whips recommended me to a certain constituency. I addressed the Liberal Association, who expressed themselves favorably, and my adoption seemed certain. But, on being questioned by a small inner caucus, I admitted that I was an Agnostic. They asked whether the fact would come out, and I said it probably would. They asked whether I should be willing to go to church occasionally, and I replied that I should not. Consequently, they selected another candidate, who was duly elected, has been in Parliament ever since, and is a member of the present Government.
• The third incident occurred immediately afterwards. I was invited by Trinity College, Cambridge, to become a lecturer, but not a Fellow. The difference is not pecuniary; it is that a Fellow has a voice in the government of the College, and cannot be dispossessed during the term of his Fellowship except for grave immorality. The chief reason for not offering me a Fellowship was that the clerical party did not wish to add to the anti-clerical vote. The result was that they were able to dismiss me in 1916, when they disliked my views on the War. If I had been dependent on my lectureship, I should have starved.

These three incidents illustrate different kinds of disadvantages attaching to avowed freethinking even in modern England. Any other avowed Freethinker could supply similar incidents from his personal experience, often of a far more serious character. The net result is that people who are not well-to-do dare not be frank about their religious beliefs.

It is not, of course, only or even chiefly in regard to religion that there is lack of freedom. Belief in communism or free love handicaps a man much more than Agnosticism. Not only is it a disadvantage to hold those views, but it is very much more difficult to obtain publicity for the arguments in their favor. On the other hand, in Russia the advantages and disadvantages are exactly reversed: comfort and power are achieved by professing Atheism, communism, and free love, and no opportunity exists for propaganda against these opinions. The result is that in Russia one set of fanatics feels absolute certainty about one set of doubtful propositions, while in the rest of the world another set of fanatics feels equal certainty about a diametrically opposite set of equally doubtful propositions. From such a situation war, bitterness, and persecution inevitably result on both sides.

Russell was an atheist.  He has specific reasons for this.  Listen to it in his own words:

  Bertrand Russell on Religion

William James used to preach the “will to believe.” For my part, I should wish to preach the “will to doubt.” None of our beliefs are quite true; all have at least a penumbra of vagueness and error. The methods of increasing the degree of truth in our beliefs are well known; they consist in hearing all sides, trying to ascertain all the relevant facts, controlling our own bias by discussion with people who have the opposite bias, and cultivating a readiness to discard any hypothesis which has proved inadequate. These methods are practiced in science, and have built up the body of scientific knowledge.

Every man of science whose outlook is truly scientific is ready to admit that what passes for scientific knowledge at the moment is sure to require correction with the progress of discovery; nevertheless, it is near enough to the truth to serve for most practical purposes, though not for all. In science, where alone something approximating to genuine knowledge is to be found, men’s attitude is tentative and full of doubt.

In religion and politics, on the contrary, though there is as yet nothing approaching scientific knowledge , everybody considers it  de rigueur  to have a dogmatic opinion, to be backed up by inflicting starvation, prison, and war, and to be carefully guarded from argumentative competition with any different opinion. If only men could be brought into a tentatively agnostic frame of mind about these matters, nine-tenths of the evils of the modern world would be cured. War would become impossible, because each side would realize that both sides must be in the wrong. Persecution would cease. Education would aim at expanding the mind, not at narrowing it. Men would be chosen for jobs on account of fitness to do the work, not because they flattered the irrational dogmas of those in power. Thus rational doubt alone, if it could be generated, would suffice to introduce the millennium.

We have had in recent years a brilliant example of the scientific temper of mind in the theory of relativity and its reception by the world. Einstein, a German-Swiss-Jew pacifist, was appointed to a research professorship by the German Government in the early days of the War; his predictions were verified by an English expedition which observed the eclipse of 1919, very soon after the Armistice. His theory upsets the whole theoretical framework of traditional physics; it is almost as damaging to orthodox dynamics as Darwin was to  Genesis . Yet physicists everywhere have shown complete readiness to accept his theory as soon as it appeared that the evidence was in its favor. But none of them, least of all Einstein himself, would claim that he has said the last word. He has not built a monument of infallible dogma to stand for all time. There are difficulties he cannot solve; his doctrines will have to be modified in their turn as they have modified Newton’s. This critical un-dogmatic receptiveness is the true attitude of science.

What is wanted is not the will to believe, but the wish to find out, which is its exact opposite.

If it is admitted that a condition of rational doubt would be desirable , it becomes important to inquire how it comes about that there is so much irrational certainty in the world. A great deal of this is due to the inherent irrationality and credulity of average human nature. But this seed of intellectual original sin is nourished and fostered by other agencies, among which three play the chief part—namely, education, propaganda, and economic pressure .

Let us consider these in turn.

The committee which framed these laws, as quoted by the  New Republic , laid it down that the teacher who “does not approve of the present social system……must surrender his office,” and that “no person who is not eager to combat the theories of social change should be entrusted with the task of fitting the young and old for the responsibilities of citizenship.”

Thus, according to the law of the State of New York, Christ and George Washington were too degraded morally to be fit for the education of the young . If Christ were to go to New York and say, “Suffer the little children to come unto me,” the President of the New York School Board would reply: “Sir, I see no evidence that you are eager to combat theories of social change. Indeed, I have heard it said that you advocate what you call the  kingdom  of heaven, whereas this country, thank God, is a republic. It is clear that the Government of your kingdom of heaven would differ materially from that of New York State, therefore no children will be allowed access to you.” If he failed to make this reply, he would not be doing his duty as a functionary entrusted with the administration of the law.

The effect of such laws is very serious. Let it be granted, for the sake of argument, that the government and the social system in the State of New York are the best that have ever existed on this planet; yet even then both would presumably be capable of improvement. Any person who admits this obvious proposition is by law incapable of teaching in a State school. Thus the law decrees that the teachers shall all be either hypocrites or fools.

Religious toleration, to a certain extent, has been won because people have ceased to consider religion so important as it was once thought to be. But in politics and economics, which have taken the place formerly occupied by religion, there is a growing tendency to persecution, which is not by any means confined to one party. The persecution of opinion in Russia is more severe than in any capitalist country. I met in Petrograd an eminent Russian poet, Alexander Block, who has since died as the result of privations. The Bolsheviks allowed him to teach æsthetics, but he complained that they insisted on his teaching the subject “from a Marxian point of view.” He had been at a loss to discover how the theory of rhythmics was connected with Marxism, although, to avoid starvation, he had done his best to find out. Of course, it has been impossible in Russia ever since the Bolsheviks came into power to print anything critical of the dogmas upon which their regime is founded.

The examples of America and Russia illustrate the conclusion to which we seem to be driven—namely, that so long as men continue to have the present fanatical belief in the importance of politics free thought on political matters will be impossible, and there is only too much danger that the lack of freedom will spread to all other matters, as it has done in Russia. Only some degree of political skepticism can save us from this misfortune.

It must not be supposed that the officials in charge of education desire the young to become educated. On the contrary, their problem is to impart information without imparting intelligence. Education should have two objects: first, to give definite knowledge—reading and writing, languages and mathematics, and so on; secondly, to create those mental habits which will enable people to acquire knowledge and form sound judgments for themselves. The first of these we may call information, the second intelligence. The utility of information is admitted practically as well as theoretically; without a literate population a modern State is impossible. But the utility of intelligence is admitted only theoretically, not practically; it is not desired that ordinary people should think for themselves, because it is felt that people who think for themselves are awkward to manage and cause administrative difficulties. Only the guardians, in Plato’s language, are to think; the rest are to obey, or to follow leaders like a herd of sheep. This doctrine, often unconsciously, has survived the introduction of political democracy, and has radically vitiated all national systems of education.

Definite mis-statements of fact can be legitimately objected to, but they are by no means necessary. The mere words “Pear’s Soap,” which affirm nothing, cause people to buy that article. If, wherever these words appear, they were replaced by the words “The Labour Party,” millions of people would be led to vote for the Labour Party, although the advertisements had claimed no merit for it whatever. But if both sides in a controversy were confined by law to statements which a committee of eminent logicians considered relevant and valid, the main evil of propaganda, as at present conducted, would remain.

Suppose, under such a law, two parties with an equally good case, one of whom had a million pounds to spend on propaganda, while the other had only a hundred thousand . It is obvious that the arguments in favor of the richer party would become more widely known than those in favor of the poorer party, and therefore the richer party would win. This situation is, of course, intensified when one party is the Government. In Russia the Government has an almost complete monopoly of propaganda, but that is not necessary. The advantages which it possesses over its opponents will generally be sufficient to give it the victory, unless it has an exceptionally bad case.

There are two simple principles which, if they were adopted, would solve almost all social problems.

The first is that education should have for one of its aims to teach people only to believe propositions when there is some reason to think that they are true.

The second is that jobs should be given solely for fitness to do the work.

To take the second point first . The habit of considering a man’s religious, moral, and political opinions before appointing him to a post or giving him a job is the modern form of persecution, and it is likely to become quite as efficient as the Inquisition ever was. The old liberties can be legally retained without being of the slightest use. If, in practice, certain opinions lead a man to starve, it is poor comfort to him to know that his opinions are not punishable by law. There is a certain public feeling against starving men for not belonging to the Church of England, or for holding slightly unorthodox opinions in politics. But there is hardly any feeling against the rejection of Atheists or Mormons, extreme communists, or men who advocate free love. Such men are thought to be wicked, and it is considered only natural to refuse to employ them. People have hardly yet waked up to the fact that this refusal, in a highly industrial State, amounts to a very rigorous form of persecution.

If this danger were adequately realized, it would be possible to rouse public opinion , and to secure that a man’s beliefs should not be considered in appointing him to a post. The protection of minorities is vitally important; and even the most orthodox of us may find himself in a minority some day, so that we all have an interest in restraining the tyranny of majorities. Nothing except public opinion can solve this problem. Socialism would make it somewhat more acute, since it would eliminate the opportunities that now arise through exceptional employers. Every increase in the size of industrial undertakings makes it worse, since it diminishes the number of independent employers.

The battle must be fought exactly as the battle of religious toleration was fought. And as in that case, so in this, a decay in the intensity of belief is likely to prove the decisive factor. While men were convinced of the absolute truth of Catholicism or Protestantism, as the case might be, they were willing to persecute on account of them. While men are quite certain of their modern creeds, they will persecute on their behalf. Some element of doubt is essential to the practice, though not to the theory, of toleration.

And this brings me to my other point, which concerns the aims of education.  If there is to be toleration in the world, one of the things taught in schools must be the habit of weighing evidence, and the practice of not giving full assent to propositions which there is no reason to believe true.

History should be taught in the same way. Napoleon’s campaigns of 1813 and 1814, for instance, might be studied in the  Moniteur , leading up to the surprise which Parisians felt when they saw the Allies arriving under the walls of Paris after they had (according to the official bulletins) been beaten by Napoleon in every battle. In the more advanced classes, students should be encouraged to count the number of times that Lenin has been assassinated by Trotsky, in order to learn contempt for death. Finally, they should be given a school history approved by the Government, and asked to infer what a French school history would say about our wars with France. All this would be a far better training in citizenship than the trite moral maxims by which some people believe that civic duty can be inculcated.

If I am asked how the world is to be induced to adopt these two maxims—namely

(1) that jobs should be given to people on account of their fitness to perform them;

(2) that one aim of education should be to cure people of the habit of believing propositions for which there is no evidence—

I can only say that it must be done by generating an enlightened public opinion . And an enlightened public opinion can only be generated by the efforts of those who desire that it should exist. I do not believe that the economic changes advocated by Socialists will, of themselves, do anything towards curing the evils we have been considering. I think that, whatever happens in politics, the trend of economic development will make the preservation of mental freedom increasingly difficult, unless public opinion insists that the employer shall control nothing in the life of the employee except his work.

Freedom in education could easily be secured, if it were desired , by limiting the function of the State to inspection and payment, and confining inspection rigidly to the definite instruction. But that, as things stand, would leave education in the hands of the Churches, because, unfortunately, they are more anxious to teach their beliefs than Freethinkers are to teach their doubts. It would, however, give a free field, and would make it possible for a liberal education to be given if it were really desired. More than that ought not to be asked of the law.

My plea throughout this address has been for the spread of the scientific temper , which is an altogether different thing from the knowledge of scientific results. The scientific temper is capable of regenerating mankind and providing an issue for all our troubles. The results of science, in the form of mechanism, poison gas, and the yellow press, bid fair to lead to the total downfall of our civilization. It is a curious antithesis, which a Martian might contemplate with amused detachment. But for us it is a matter of life and death. Upon its issue depends the question whether our grandchildren are to live in a happier world, or are to exterminate each other by scientific methods, leaving perhaps to Negroes and Papuans the future destinies of mankind.

If you would like to hear a more thorough interview with Russell, you can find it here at:

  Face to Face Interview with the BBC

Project Gutenberg’s The Problems of Philosophy, by Bertrand Russell

This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org

Title: The Problems of Philosophy

Author: Bertrand Russell

Release Date: May 2, 2009 [EBook #5827]

Last Updated: February 7, 2013 Language: English

Project Gutenberg’s Free Thought and Official Propaganda, by Bertrand Russell

This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org/license

Title: Free Thought and Official Propaganda

Release Date: February 16, 2014 [EBook #44932]

Language: English

Bertrand Russell--two essays Copyright © 2018 by Jody L Ondich is licensed under a Creative Commons Attribution-NoDerivatives 4.0 International License , except where otherwise noted.

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A Horseman in the Sky by Ambrose Bierce: Bed First Year English

The spanish church: bed first summary and questions, leaving by m.g vassanji: class 12 optional english.

Knowledge and Wisdom by Bertrand Russell: Summary and Theme/Class 12 Compulsory English

Knowledge and Wisdom by Bertrand Russell Summary and Theme/Class 12 Compulsory English

Knowledge and wisdom aren’t same. Knowledge helps people to make living but wisdom makes our life. They are different to each other. Knowledge is related with acquisition of data. But wisdom is practical use of knowledge in our life. Wisdom helps to create value. We can gain knowledge from memorization but we need practical experience to achieve wisdom. A sense of proportion is needed to acquire wisdom. Knowledge can be misused to destroy human life.

In fact, knowledge and wisdom are necessary for completion of life. One is incomplete without another. Wisdom is necessary in public as well as private life. Wisdom directs our life goals. It keeps away us from personal prejudices created by knowledge. Wisdom can change enemies into friends. If we are free from control of our sense organs then we can feel wisdom inside us. We need to love other people too. We should think beyond our lives. We must start loving and caring other people to venture on the journey of wisdom.

Russell thinks that wisdom should be used as a goal of education. We are unwise at the beginning of our life. But we can achieve wisdom in our life by cultivating it. Abraham Lincoln, Queen Elizabeth,etc removed evil from their life to welcome wisdom in their life. The current age is knowledge age but we need to teach value of wisdom to make people wise.

Knowledge is increasing but not wisdom. Study, experience and research help to gain knowledge. But wisdom teaches us to do better for humanity. Knowledge functions as an engine and wisdom as driver.

Action is related with knowledge. But wisdom is related with results of actions. So, comprehensive vision is linked with wisdom. Knowledge helps to reduce death rate by supplying medicines. But it doesn’t analyze the result of increasing population. Increase in population brings the problem of scarcity of food. Wisdom helps us to see the negative sides of such research and medicine. So, knowledge should be driven by wisdom. Both are inter-related to each other.

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1 (page 1) p. 1 The Gap between Knowledge and Wisdom

• Published: February 2001
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‘The gap between knowledge and wisdom’ asks: Does the scientific conception of the world eradicate the need for an answer to the question of the meaning of life? Ancient philosophy was characterized by an identity, or at least an attempted integration, of knowledge and wisdom: namely, that a knowledge of how things were the way they were would lead to wisdom in the conduct of one's life. In the modern world, through the extraordinary progress of the sciences, this unity has split apart. The question of wisdom, and its related question of the meaning of life, should at the very least move closer to the centre of philosophical activity.

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Knowledge and Wisdom Exercise : Summary and Question Answers

Share this article, knowledge and wisdom.

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Understanding the text

Answer the following questions., a. what are the factors that contribute to wisdom, b. what message does the writer try to convey with the example of technicians, c. which leaders does russell say were able to mix knowledge and wisdom soundly, d. why is wisdom needed not only in public ways, but in private life equally, e. what, according to russell, is the true aim of education, f. can wisdom be taught if so, how, g. why does the world need more wisdom in the future, reference to the context, a. according to russel, “the pursuit of knowledge may become harmful unless it is combined with wisdom.” justify this statement., b. what, according to russell, is the essence of wisdom and how can one acquire the very essence, reference beyond the text, a. why is wisdom necessary in education discuss., b. how can you become wise do you think what you are doing in college contributes to wisdom, don't miss our nepali guide.

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“Wisdom” vs. “Knowledge”: What’s The Difference?

Is it better to have wisdom or knowledge ? Can you have one without the other? And which comes first? If you’ve ever searched for acumen into these two brainy terms, we’re here to help break them down. 

Wisdom and knowledge have quite a bit in common. Both words are primarily used as nouns that are related to learning. They’re listed as synonyms for one another in Thesaurus.com , and in some cases they may be used interchangeably.

In this article, we’ll explain the difference between knowledge and wisdom , what they mean and how their meanings overlap, and explain how to understand them with the help of some useful quotes. 

What is the difference between knowledge and wisdom ?

The word knowledge is defined first as the “acquaintance with facts, truths or principles, as from study or investigation; general erudition .” It is recorded at least by the 1300s as the Middle English knouleche , which combines the verb know (a verb that means “ to perceive or understand as fact or truth; to apprehend clearly and with certainty”) and – leche , which may be related to the same suffix we see in wedlock and conveys a sense of “action, practice, or state.”

Knowledge is typically gained through books, research, and delving into facts. Knowledge can also be gained in the bedroom ( hubba hubba !), as the term is sometimes used, albeit archaically , to describe sexual intercourse. As in: they had carnal knowledge of one another. 

Wisdom is defined as “the state of being wise,” which means “having the power of discernment and judging properly as to what is true or right: possessing discernment , judgement, or discretion.” It’s older (recorded before the 900s), and joins wise and -dom , a suffix that can convey “general condition,” as in freedom . Wisdom is typically gained from experiences and acquired over time. 

While wisdom and knowledge are synonyms, the other synonyms for each word, respectively, don’t overlap much. And they give more hints at each word’s unique meaning.

For example, other synonyms for knowledge include:

• familiarity

Other synonyms for wisdom include:

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The primary difference between the two words is that wisdom involves a healthy dose of perspective and the ability to make sound judgments about a subject while knowledge is simply knowing. Anyone can become knowledgeable about a subject by reading, researching, and memorizing facts. It’s wisdom, however, that requires more understanding and the ability to determine which facts are relevant in certain situations. Wisdom takes knowledge and applies it with discernment based on experience, evaluation, and lessons learned.

A quote by an unknown author sums up the differences well: “Knowledge is knowing what to say. Wisdom is knowing when to say it.” 

Wisdom is also about knowing when and how to use your knowledge, being able to put situations in perspective, and how to impart it to others. For example, you may be very knowledgeable about how to raise a baby after reading countless books, attending classes, and talking to wise friends and family members. When that precious little person comes home, however, most new parents would kill for an ounce of wisdom to help soothe their screaming baby … and their fears. 

To put it another way, there is this simple fruit salad philosophy: “Knowledge is knowing a tomato is a fruit. Wisdom is knowing not to put it in the fruit salad.”

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What comes first: wisdom or knowledge ?

So which comes first, knowledge or wisdom? There’s no chicken-egg scenario here: knowledge always comes first. Wisdom is built upon knowledge. That means you can be both wise and knowledgeable, but you can’t be wise without being knowledgeable. And just because you’re knowledgeable doesn’t mean you’re wise … even though your teenager may feel differently.

As for how long it takes to achieve wisdom, and how you know when you have achieved it, that’s where things get murkier. Albert Einstein famously said, “Wisdom is not a product of schooling but of the lifelong attempt to acquire it.” So yeah, it’s one of those journey-not-destination things. There’s no limit to wisdom, however, and you can certainly gain degrees of it along the way. 

So, there you have it. Have you wised up to the differences between the two words yet?

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Essay on Wisdom

Students are often asked to write an essay on Wisdom in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Wisdom

Understanding wisdom.

Wisdom is a special kind of knowledge. It’s not just about knowing facts, but understanding life. Wisdom helps us make good choices and learn from our experiences.

Wisdom and Age

People often link wisdom with age. As we grow older, we experience more, which can lead to greater wisdom. But age doesn’t guarantee wisdom. It’s about learning from experiences.

Wisdom and Education

Education can provide knowledge, but wisdom comes from applying that knowledge in real life. It’s about understanding, not just remembering facts.

Importance of Wisdom

Wisdom is important because it guides us in life. It helps us make good decisions, understand others, and live a meaningful life.

Also check:

• 10 Lines on Wisdom

250 Words Essay on Wisdom

Wisdom is often mistakenly conflated with intelligence or knowledge. However, it is a distinct concept, characterized by a deep understanding of life’s complexities, an ability to make sound judgments, and a capacity for empathy and compassion. Unlike intelligence, which is largely innate, wisdom is typically acquired through experience and introspection.

The Components of Wisdom

Wisdom can be broken down into three key components: cognitive, reflective, and affective. The cognitive component involves an understanding of life and its uncertainties. The reflective component pertains to the ability to look inward and understand one’s own behavior and motivations. The affective component is characterized by empathy and compassion for others.

Contrary to popular belief, wisdom is not necessarily tied to age. While age can bring experiences that contribute to wisdom, it is the quality of these experiences, and one’s reflection on them, that truly matters. Young individuals can be wise beyond their years, while some older individuals may lack wisdom.

The Value of Wisdom

In a rapidly changing world, wisdom has never been more valuable. It allows us to navigate life’s complexities with grace and resilience, fostering personal growth and societal progress. Wisdom also promotes empathy and understanding, vital for bridging divides in our increasingly interconnected world.

In conclusion, wisdom is a multifaceted concept that transcends mere intelligence or knowledge. It is a profound understanding of life and humanity, honed through experience and introspection. In a world fraught with uncertainty, the pursuit of wisdom is a worthy endeavor.

500 Words Essay on Wisdom

Introduction.

Wisdom, a term frequently used yet often misunderstood, encapsulates a profound understanding of life, its intricacies, and its interconnectedness. Unlike knowledge, which is the accumulation of facts and data, wisdom is an ability to apply knowledge in a meaningful and beneficial way. It transcends the boundaries of academia and delves into the realm of experiential learning and deep reflection.

The Nature of Wisdom

Wisdom is often associated with age, as it is perceived that life experiences contribute to its development. However, it is not merely a byproduct of time but rather a result of how one processes and learns from experiences. It is the ability to discern and judge which aspects of that knowledge are true, right, lasting, and applicable to one’s life.

Wisdom is also characterized by its universality. It transcends cultural, social, and geographical boundaries. The wisdom of understanding human emotions, for instance, is applicable across cultures and societies. It underlines the shared human experience and our collective struggle to make sense of the world.

Wisdom and Emotional Intelligence

The relationship between wisdom and emotional intelligence is profound. Emotional intelligence, the ability to understand, use, and manage our own emotions in positive ways, contributes significantly to wisdom. It allows us to empathize with others, overcome challenges, and defuse conflict, which are all hallmarks of wisdom.

Wisdom, in this context, is not just about intellectual understanding but also about emotional resilience. It involves the ability to navigate through the complexities of our emotions, to learn from our failures and to find meaning in our experiences.

Wisdom in the Digital Age

In the digital age, where information is readily available, the distinction between wisdom and knowledge becomes even more critical. The internet offers an abundance of information, but wisdom is required to sift through this vast sea of data and extract what is truly valuable.

The digital age also presents new challenges to wisdom. In an era dominated by short-term gratification and superficial engagement, wisdom calls for deep reflection, long-term thinking, and genuine connection. It encourages us to question, to seek understanding, and to engage with the world in a meaningful way.

In conclusion, wisdom is a complex and multifaceted concept that encompasses deep understanding, emotional intelligence, and the ability to apply knowledge in a meaningful way. It is a critical skill in our modern world, helping us navigate through an abundance of information and make sense of our experiences. Wisdom is not just about knowing; it’s about understanding. It is not just about facts; it’s about meaning. It is not just about information; it’s about insight. In essence, wisdom is the compass that guides us through the labyrinth of life.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

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• Key Differences

Know the Differences & Comparisons

Difference Between Knowledge and Wisdom

Knowledge is the accumulation of information, learned through education or experience. On the other hand, wisdom is when you know how to apply your knowledge, for the benefit of others. Here, in this article, we’ve simplified the difference between knowledge and wisdom.

Content: Knowledge Vs Wisdom

Comparison chart, definition of knowledge.

The term ‘knowledge’ simply refers to the understanding or awareness, about a person, thing or subject, such as facts, skills, information, etc. It is the state of what you know about a particular topic. It is the familiarity with different objects, ways of doing things, places, cultures, events, facts, ideas, etc. It can be theoretical or practical proficiency gained over time through education or experience by learning, observing, researching, discussing, studying and so on.

Definition of Wisdom

Wisdom is a wider term than knowledge and intelligence. It is the quality of person to think, act or discern what is best, right, true and enduring. It is the application of common sense, knowledge and experience, at the right time, place, manner and situation so as to follow the best possible course of action. It develops the ability to judge and make beneficial and productive decisions in life.

Knowledge and understanding are the basis of wisdom, but the experience is the key to attaining wisdom. It unites knowledge and experience into insights and increases an individual’s understanding of relationships and meaning of life.

Key Differences Between Knowledge and Wisdom

The main differences between knowledge and wisdom are discussed in detail in the given below points:

• Knowledge refers to the collection of information and facts about something or someone by learning and experience. The ability of a person to judge, apply education & experience in practical life and make right choices is called wisdom.
• Knowledge is nothing but organised information. It is not about the plethora of information, but that should be relevant. On the contrary, wisdom is the quality to implement knowledge into practical life.
• Knowledge is selective in nature, in essence, it only stores specialised information. Conversely, wisdom is comprehensive and integrated.
• Knowledge is deterministic while wisdom is non-deterministic.
• Knowledge results in the understanding of the particular subject, whereas wisdom develops the discernment and reasoning ability in a person.
• The approach of knowledge is theoretical. In contrast to, wisdom which has a spiritual approach.
• When it comes to the acquisition, knowledge is acquired by obtaining information or learning about the facts by observation or education. As opposed to wisdom, which is developed in the person through the day to day experiences in life.
• Knowledge has the same relation to mind, like that of wisdom with soul.

After referring to the above points, it can be concluded that there is a difference between knowledge and wisdom, but they are connected concepts. Knowledge without wisdom is possible, but wisdom without knowledge is impossible.

While knowledge is limited, wisdom has no visible end. Knowledge can have positive or negative effects in the sense that it can be useful to people if they use in a right way, but can also harm others if they use that knowledge in a wrong direction. Unlike wisdom which has only positive results, because it is the implementation of knowledge with an active and benevolent attitude.

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muj ahed says

November 6, 2016 at 5:44 pm

Wowwww… Mam.. This was an awesome article.

Robert Turner says

March 23, 2019 at 2:34 am

Like the article and agree with its premise.

June 28, 2019 at 9:24 am

Awesome article

Rajesh Kumar says

July 12, 2019 at 7:49 am

Glory to Jesus .. The above explanation useful for when I was struggling to know the difference between knowledge and wisdom.. Thanks..

1 corinthians 12:8

For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; (KJV)

Mubo Obajana says

October 13, 2019 at 9:34 pm

Great truth communicated with simplicity

mathew says

October 1, 2019 at 4:54 pm

Good explanation , thanks

Vinny Bhakta says

April 26, 2020 at 12:17 am

Explained well

R.Baskaran says

November 10, 2020 at 10:23 am

simply superb

March 22, 2022 at 1:27 am

well written. Good job

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Knowledge and Wisdom (Essay) Summary

  Knowledge and Wisdom

by Bertrand Arthur William Russell

About the author

Bertrand Arthur William Russell (1872–1970) was a British philosopher, logician, essayist and social critic best known for his work in mathematical logic and analytic philosophy. His most influential contributions include his championing of logicism (the view that mathematics is in some important sense reducible to logic), his refining of Gottlob Frege’s predicate calculus (which still forms the basis of most contemporary systems of logic), his defense of neutral monism (the view that the world consists of just one type of substance which is neither exclusively mental nor exclusively physical), and his theories of definite descriptions, logical atomism and logical types.

In this essay, Russell differentiates between knowledge and wisdom. Knowledge and wisdom are different things. According to him, knowledge is defined as the acquisition of data and information, while wisdom is defined as the practical application and use of the knowledge to create value. Wisdom is gained through learning and practical experience, not just memorization.

The essay ‘Knowledge and Wisdom’ is written by a British essayist Bertrand Arthur William Russell. In this essay, Russell differentiates between knowledge and wisdom. Knowledge and wisdom are different things. According to him, knowledge is defined as the acquisition of data and information whereas wisdom is defined as the practical application and use of the knowledge to create value. Wisdom is gained through learning and practical experience, not just memorization.

According to Russel, knowledge  is defined as the acquisition of data and information. It is like a generating theory.  while  wisdom  is defined as the practical application and use of the knowledge to create value.  Wisdom  is gained through learning and practical experience, not just memorization. A sense of proportion is very much necessary for  wisdom . By inventing medicine, a scientist may reduce the infant death-rate. Apparently, it leads to population explosion and shortage of food. The standard of life comes down. If misused, knowledge of atom can lead human to destruction by manufacturing nuclear weapon. Knowledge and Wisdom have the relation like theory and practice.

In this essay the essayist talks about several factors that contribute to wisdom. According to him, the factors that contribute to wisdom are:

i) a sense of proportion,

ii) aware comprehensiveness and feeling

iii) emancipation from personal prejudices

iv) impartiality and

v) intellectual element

Only Knowledge or Wisdom can’t be sufficient. Both are equally important. Knowledge  without wisdom can be harmful. Even complete  knowledge  is not enough. For example, Hegel wrote with great knowledge about history, but made the Germans believe that they were a master race. It led to war. It is necessary, therefore to combine  knowledge  with feelings. We need wisdom both in public and private life. We need wisdom to decide the goal of our life. We need it to free ourselves from personal prejudices. Wisdom is needed to avoid dislike for one another. Two persons may remain enemies because of their prejudice. If they can be told that we all have flaws then they may become friends.

In this essay, Russell defines what wisdom is in the first part and in the second part he talks about how it can be attained. Without knowledge, wisdom cannot go forward. He says that wisdom and knowledge must go ahead simultaneously. Thus, knowledge and wisdom are remarkable gifts of the clear exposition of Russel. It shows Russel as a great master of lucid style. His intellect is brilliant and his vision is comprehensive.

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Knowledge and Wisdom by Bertrand Russell Summary

Summary of Knowledge and Wisdom Writer, Bertrand Russell  PDF Free Download

Exercise of Knowledge and Wisdom by Bertrand Russell 

Main Summary

In this essay, Russell differentiates between knowledge and wisdom. Knowledge and wisdom are different things. According to him, knowledge is defined as the acquisition of data and information, while wisdom is defined as the practical application and use of the knowledge to create value. Wisdom is gained through learning and practical experience, not just memorization.

In this article, the author discusses numerous aspects of wisdom. His definition of wisdom includes:

i) sense of proportion

ii) awareness and feeling

iii) freedom from bias

iv) objectivity

v) mental component

Russell defines wisdom in the first half of this article, and then discusses how to get it in the second. Wisdom cannot progress without information. He claims that wisdom and knowledge must both be pursued at the same time. As a result, Russel's precise explanations are wonderful gifts of knowledge and wisdom. It demonstrates Russel's mastery of clear style. His brain is razor-sharp, and his perspective is expansive.

Only having knowledge or wisdom isn't enough. Both are equally valuable. Wisdom without knowledge may be dangerous. Even having all of the facts isn't enough. It is vital to blend information with wisdom. To choose our life's objective, we need intelligence. We need it in order to be free of personal biases. To prevent hate for one another, wisdom is required. For understanding each other, we require wisdom. 

Russell distinguishes knowledge and wisdom in this essay. Wisdom is not knowledge. He defines knowledge as the gathering of facts and information, but wisdom is the application and use of knowledge to generate value. Wisdom comes from study and experience, not memorization.

Word Meanings of this essay

proportion (n.): a part or share of a whole

absorb (v.): to take, draw or suck something in

distorting (v.): pull or twist out of shape

inculcate (v.): inplant, infuse, instil

bound up (v.): to limit something

fanatical (adj.): a person who is too enthusiastic about something

Who is Knowledge and Wisdom writer, Bertrand Russell? 

Bertrand Arthur William Russell (1872–1970) was a British philosopher, logician, essayist and social critic best known for his work in mathematical logic and analytic philosophy. His most influential contributions include his championing of logicism (the view that mathematics is in some important sense reducible to logic), his refining of Gottlob Frege’s predicate calculus (which still forms the basis of most contemporary systems of logic), his defense of neutral monism (the view that the world consists of just one type of substance which is neither exclusively mental nor exclusively physical), and his theories of definite descriptions, logical atomism and logical types.

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Knowledge and Wisdom Exercise: Best Questions Answers And Summary For Class 12 English

Knowledge and Wisdom Exercise by “Bertrand Russell”. In this essay, Russell differentiates between knowledge and wisdom. Knowledge and wisdom are…

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Knowledge and Wisdom Exercise by “Bertrand Russell” . In this essay, Russell differentiates between knowledge and wisdom. Knowledge and wisdom are different things. According to him, knowledge is defined as the acquisition of data and information, while wisdom is defined as the practical application and use of the knowledge to create value. Wisdom is gained through learning and practical experience, not just memorization.

In this article, we’ve listed the best question answers as well as the summary of the Knowledge and Wisdom Exercise as part of the class 12 English curriculum. Here is the table of contents:

Knowledge and Wisdom Exercise: Best Question And Answers For Class 12 English

Knowledge and wisdom exercise: reference to the context for class 12 english, knowledge and wisdom exercise: reference beyond the text for class 12 english, knowledge and wisdom summary for class 12 english.

Listed below are all the best questions and answers for the Knowledge and Wisdom Exercise for Class 12 English.

a. What are the factors that contribute to wisdom?

Russell addresses numerous variables that are linked to wisdom in his essay “Knowledge and Wisdom.” According to him, the following characteristics lead to wisdom:

(I) a sense of proportion, 

(ii) comprehensiveness with wide emotion, 

(iii) emancipation from personal biases and sensory experience,

(iv) impartiality, and 

(v) Awareness of human needs and understanding.

b. What message does the writer try to convey with the example of technicians?

The writer uses examples of technicians to convey a lesson about risks. He believes that knowledge alone cannot save the world. Knowledge without wisdom will not assist the world and, in certain situations, may threaten mankind. For example, scientists discover new medicines but have no idea how these treatments will affect people’s lives. These medicines may reduce infant mortality, but they may also increase the population. It may cause food shortages in underdeveloped nations. More population may result in a worse level of life. The knowledge of the atomic composition might be misused by lunatics to destroy the globe. If misused, knowledge of atoms can lead humans to destruction by manufacturing nuclear weapons.

c. Which leaders does Russell say were able to mix knowledge and wisdom soundly?

Russell claims that leaders such as Queen Elizabeth I of England, Henry IV of France, and Abraham Lincoln were able to successfully combine knowledge and wisdom. Both Queen Elizabeth I and Henry IV avoided the flaws of their times, and in doing so, they were both compassionate and certainly not failed. Similarly, Abraham Lincoln conducted a huge struggle while never deviating from the path of wisdom.

d. Why is wisdom needed not only in public ways but in private life equally?

Wisdom is not only required in public but it is also required in private life. It’s necessary for setting goals and objectives decisions, as well as letting go of one’s own biases. We may not be able to determine our life’s mission or have the patience to persuade others about it if we lack wisdom.

e. What, according to Russell, is the true aim of education?

According to Russell, the true aim of education is to establish wisdom in people. Wisdom is what enables us to use our knowledge in the actual world without harming others. People must have both knowledge and wisdom to be great citizens.

f. Can wisdom be taught? If so, how?

Yes, wisdom can be taught as an educational aim. The story of the Good Samaritan teaches us to love our neighbor, whether friend or enemy. However, in many cases, we misunderstand the point of this story because we fail to embrace people who hurt society. The only way to overcome hatred is to spread knowledge. In the course of providing knowledge, the dangers of hate and narrow-mindedness might be highlighted. Russell believes that knowledge and wisdom may be blended in the educational program. People should be educated to see things in context with the rest of the world. They should be encouraged to consider themselves global citizens.

g. Why does the world need more wisdom in the future?

In the future, the world will require more wisdom. When we analyze the existing state of knowledge in various fields, we can see that knowledge will continue to change in the future. Most people abuse information in the absence of wisdom, resulting in a range of negative outcomes, and this trend will continue in the future unless knowledge is combined with wisdom. Only wisdom enables people to make wise use of the knowledge they’ve learned. For a brighter future, more wisdom is necessary. 

Listed below are the answers to the ‘Reference to the context’ part of the Knowledge and Wisdom Exercise

a. According to Russel, “The pursuit of knowledge may become harmful unless it is combined with wisdom.” Justify this statement.

According to Russell, “the pursuit of knowledge may become harmful unless combined with wisdom.”   The essay “Knowledge and Wisdom” by Bertrand Russell examines the significance of combining knowledge and wisdom. He examines the various paths to wisdom and the dangers of knowledge without wisdom.

Russell emphasizes the value of comprehensiveness while also stating that comprehensiveness does not equal wisdom. Hegel’s philosophy was vast, yet it lacked expertise and was biased. Hegel wrote with tremendous historical knowledge, yet he misled the Germans into believing they were the world’s most powerful race, leading to war. As a consequence, knowledge, and emotions must be blended. Men with knowledge but no emotions lack wisdom. In both public and private life, wisdom is essential. 

b. What, according to Russell, is the essence of wisdom? And how can one acquire the very essence?

Russell believes that it is unwise to pursue certain goals if it is impossible to achieve. He points out that the essence of wisdom is to free oneself from the confinement of the physical world and the emotional world and look beyond. He also points out that emancipation from personal prejudice makes one’s thoughts and feelings to become less personal which contributes to wisdom.

Wisdom does not come immediately with knowledge. According to Russell, wisdom is defined as the practical application and use of knowledge to create value. One can acquire the very essence through learning and practical experience, not just memorization.

Listed below are the answers to the ‘Reference beyond the text’ part of the Knowledge and Wisdom Exercise

a. Why is wisdom necessary in education? Discuss.

Russell believes that intelligence is required in personal relationships to avoid hatred for one another. Because of their bias, two people may stay adversaries. The path to wisdom is to release ourselves from the grip of our sense organs. Our senses help to shape our ego. Wisdom is required in education since wisdom is highly important in education. Our thoughts and feelings grow less personal as we gain wisdom. It encourages us to make appropriate use of our knowledge. It enables us to put our knowledge to good use for humanity. We love even our enemies when we have wisdom, we have no ego, and we don’t have any prejudices.

Wisdom is an element of human life that complements education/knowledge. If one balances these two aspects correctly, he or she becomes a perfect being. 

Knowledge, according to him, is the learning of facts and information, but wisdom is the actual application and use of knowledge to generate value. People who lack wisdom may misuse their gained information, and wisdom does not come naturally; it must be taught. Developing wisdom in students has to be one of the educational goals, and it has to be taught in schools. With practical examples, it must be planted and nurtured in one’s mind. It is not something that comes naturally.

b. How can you become wise? Do you think what you are doing in college 

Although wisdom is difficult to explain, we simply recognize it when we see it. The wise people maintain their calmness under pressure. They are aware of the limitations of their expertise, take into consideration alternative opinions, and keep in mind that things are always changing. Wise people are self-conscious, receptive to new ideas, and aware of the reality that their surroundings are always. Although wisdom is difficult to explain, we simply recognize it when we see it.

The wise people maintain their calmness under pressure. They are aware of the limitations of their expertise, take into consideration alternative opinions, and keep in mind that things are always changing. Wise people are self-conscious, receptive to new ideas, and aware of the reality that their surroundings are always changing.

Acquiring knowledge and wisdom does not happen overnight. The secret to becoming wiser is to be patient and disciplined. Higher life satisfaction, fewer negative emotions, stronger relationships, and less depressed ruminating are all linked to wise thinking. An intelligent man makes errors. You gain knowledge through your blunders. It’s important to keep in mind that you learn and get better the more mistakes you make.

Maintaining happiness is a step toward becoming wiser. Whatever occurs in your life, try to remain positive, hold onto your faith, and approach issues gently. A sensible guy has no fear in any circumstance. He or she attempts to resolve the issue amicably. These are, in my opinion, the specific methods for becoming intelligent.

About Author

Bertrand Arthur William Russell (1872–1970) was a British philosopher, logician, essayist, and social critic best known for his work in mathematical logic and analytic philosophy. His most influential contributions include his championing of logicism (the view that mathematics is in some important sense reducible to logic), his refining of Gottlob Frege’s predicate calculus (which still forms the basis of most contemporary systems of logic), his defense of neutral monism (the view that the world consists of just one type of substance which is neither exclusively mental nor exclusively physical), and his theories of definite descriptions, logical atomism, and logical types.

In this essay, Russell differentiates between knowledge and wisdom. Knowledge and wisdom are different things. According to him, knowledge is defined as the acquisition of data and information, while wisdom is defined as the practical application and use of the knowledge to create value. Wisdom is gained through learning and practical experience, not just memorization.

Here is the summary of the Knowledge and Wisdom Exercise for class 12 English.

Wisdom and knowledge are two distinct concepts. Russell defines wisdom as the application of knowledge in a practical way to add value. Knowledge, on the other hand, is characterized as the gathering of data and information. Wisdom comes from knowledge and experience, not simply memorization. The numerous paths to gaining Wisdom are defined by knowledge and wisdom. He laments the fact that, despite the enormous amount of knowledge acquired, wisdom has not grown in proportion. By describing the factors that lead to wisdom, Russell provides us with a definition of wisdom.

He defines wisdom by describing things that contribute to wisdom. A sense of proportion is the first. It is the ability to carefully consider each significant aspect of a situation. Specialization makes it challenging. For instance, when new drugs are discovered, scientists are unsure of how these discoveries will affect people’s lives. The infant mortality rate might be lowered by the medications. But it could result in a rise in population. It may result in a food crisis in underdeveloped nations. More population might result in a decline in living standards. A lunatic may exploit the understanding of the atom’s structure to wipe off humanity. Atomic knowledge may be utilized to create nuclear weapons, which, if misused, will destroy humanity.

Wisdom without knowledge may be dangerous. It should be integrated with all of humanity’s requirements. Even complete knowledge is insufficient. It should be connected to a clear understanding of life’s purpose. The study of history can also provide examples. For example, Hegel wrote with tremendous historical knowledge while convincing the Germans that they were a superior race. It sparked a conflict. Therefore, it is vital to blend information with emotions. Men who have the knowledge and have no feelings lack wisdom.

Both in public and private life, we require intelligence. To choose what to do with our lives, we need wisdom. We must overcome our preconceptions. We may follow even a novel thing unwisely if it is too big to achieve. The man may attempt to achieve the impossible, he may harm himself in the process.

To establish our life’s purpose, we need wisdom. We demand that it be free of any personal bias. If a new concept is too ambitious to accomplish, we could pursue it ineffectively. People have given their lives in search of the “philosopher’s stone,” also known as the “elixir of life.” They had no usefulness. They were seeking straightforward answers to the complex problems facing humanity. A man may endeavor to do the impossible, but he may put himself at risk in the process.

Similarly, in personal life, wisdom is essential to avoid hatred for one another. Two individuals may continue to be opponents due to their prejudice. One could hate the other due to their perceived flaws. If you tell them that everyone has flaws, they can end up being friends. Russell believes that sensible debate may help us stay away from hate. We must free ourselves from the control of our senses to advance toward knowledge. Our senses cause our ego to expand. Without our senses of sight, hearing, and touch, we cannot survive. Our senses are the main tools we use to perceive the outside world.

As we grow, we come to understand that there are other things. We start to identify them. As a result, we no longer see ourselves as individuals. As a result, we no longer regard ourselves as individuals. We become wise when we start to think about other people. We sacrifice our egos. Even if it is difficult to completely eradicate selfishness, we may try to think outside of the box. When we start giving importance to things that don’t directly affect us, wisdom starts to develop. We start to learn wisdom when we start to love other people.

Wisdom, according to Russell, can be taught as an aim of education. The message in the parable of the Good Samaritan is that we should love our neighbor whether friend or foe. Many a time we miss the message in this parable (story/fable)because we fail to love those who cause harm to society. In brief, Russell tells us not to hate anybody. The author draws out examples from the history of Queen Elizabeth I, Henry IV, and Abraham Lincoln, who were free from the errors committed by other eminent people in the past.

In the course of imparting knowledge, the hazards of hatred and narrow-mindedness might be highlighted. Russel believes that knowledge and values can be blended into an educational plan. People should be educated to see things in context with other aspects of the world. They should be encouraged to consider themselves global citizens.

In conclusion, the author lists five factors that lead to wisdom. They are as follows:

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 Understanding the text 

Answer the following questions.

a. What are the factors that contribute to wisdom?

➜ The factors that contribute to wisdom are:

• Comprehensiveness
• A sense of proportion
• Emancipation
• Impartiality
• Awareness of human needs and understanding.

b. What message does the writer try to convey with the example of technicians?

➜  With the example of technicians, the writer tries to convey a message about harm. He believes that if technical knowledge is implemented without wisdom, it can be destructive to humanity. For example, technologists may be pleased that the world’s infant mortality rate has been reduced, but this leads to a lack of food supply and a lower level of living. Similarly, knowledge of atomic theory can be used to create atomic bombs that will destroy the human species.

c. Which leaders does Russell say were able to mix knowledge and wisdom soundly?

➜ Russell says the leaders such as  Queen Elizabeth I of England, Henry IV of France, and Abraham Lincoln were able to successfully mix knowledge and wisdom. Both Queen Elizabeth I and Henry IV remained clear of their time’s faults, and by doing so, they were both benevolent and surely not unsuccessful. Similarly, Abraham Lincoln led a tremendous battle while never deviating from the path of wisdom.

d. Why is wisdom needed not only in public ways, but in private life equally?

➜ Wisdom is not only needed in public ways but it is equally needed in private life too. In deciding what goals to follow and overcoming personal prejudice, wisdom is needed. We may fail to choose our life’s goal and achieve success as a result of our lack of wisdom.

e. What, according to Russell, is the true aim of education?

➜  According to Russell, the true aim of education is to establish wisdom in people. Wisdom is what allows us to put our knowledge to good use in the real world without causing harm to others. To be good citizens, people must have both knowledge and wisdom.

f. Can wisdom be taught? If so, how?

➜ Yes, Wisdom can be taught.  Wisdom teaching should include a greater intellectual component than moral teaching. In the course of imparting knowledge, the devastating consequences of hatred and narrow-mindedness to people who feel them can be mentioned incidentally. For example, while explaining the composition of an atom, the devastating consequences of its misuse, such as the creation of atomic weapons, must also be taught.

g. Why does the world need more wisdom in the future?

➜ The world needs more wisdom in the future. When we look at the current state of knowledge in various fields, it is clear that knowledge will continue to develop in the future. Most individuals misuse knowledge in the absence of wisdom, resulting in a variety of bad consequences, and this fact will continue in the future if knowledge is not blended with wisdom. Only wisdom enables people to make wise use of their acquired knowledge. More wisdom is required for a brighter future.

 Reference to the Context 

a. According to Russel, “The pursuit of knowledge may become harmful unless it  is combined with wisdom.” Justify this statement.

➜  According to Russel, “The pursuit of knowledge may become harmful unless it  is combined with wisdom.”  Bertrand Russell’s essay “Knowledge and Wisdom” discusses the importance of integrating knowledge and wisdom. He discusses the numerous paths to wisdom and how knowledge without wisdom can be dangerous.

Russell emphasizes the value of comprehensiveness while also stating that comprehensiveness does not equal wisdom. Hegel’s philosophy was extensive, yet it lacked knowledge and was prejudiced. Hegel wrote with excellent historical knowledge, but he misled the Germans that they were the most powerful race in the world, leading to war. As a result, knowledge and sentiments must be combined. Men with knowledge but no emotions are lacking in wisdom. Wisdom is required in both public and private life.

b. What, according to Russell, is the essence of wisdom? And how can one acquire  the very essence?

➜  Russell emphasizes that the essence of wisdom is to free oneself from the confines of the physical and emotional worlds and to gaze beyond them.   He believes that pursuing certain goals that are impossible to reach is a bad idea. He also points out that being free of personal prejudice makes one’s thoughts and feelings less personal, which leads to knowledge.

Knowledge does not automatically lead to wisdom. Wisdom, according to Russell, is the practical application and use of knowledge to generate value. Learning and actual experience, rather than memory, can be used by one to acquire the very essence of wisdom.

 Reference beyond the text 

a. Why is wisdom necessary in education? Discuss.

➜  Wisdom is what makes our minds open and unbiased. Our thoughts and feelings grow less personal as we gain wisdom. It encourages us to make appropriate use of our knowledge. It enables us to put our knowledge to good use for humanity. We love even our enemies when we have wisdom, we have no ego, and we don’t have any prejudices. Wisdom is an element of human life that complements education/knowledge. If one balances these two aspects correctly, he or she becomes a perfect being. 

Education’s objective is to not only convey knowledge but also to produce excellent citizens. People who lack wisdom may misuse their gained information, and wisdom does not come naturally; it must be taught. Developing wisdom in students has to be one of the educational goals, and it has to be taught in schools. With practical examples, it must be planted and nurtured in one’s mind.

b. How can you become wise? Do you think what you are doing in college  contributes to wisdom?

➜  Wisdom is a difficult concept to define, but we all recognize it when we see it. In a crisis, intelligent people maintain their calm. They are aware of their own limitations, explore alternate viewpoints, and keep in mind that the world is constantly changing.

It takes a long time to become wiser. Patience and discipline are essential for growing in wisdom. Higher life satisfaction, fewer negative feelings, better relationships, and less depressive thinking are all connected with wise reasoning. A wise man is prone to making mistakes. You learn from your own mistakes. It’s important to realize that the more mistakes you make, the more you’ll learn and develop. Keeping a positive attitude is also a step toward being wiser. Whatever occurs in your life, be joyful, belief in yourself, and overcome difficulties peacefully. A wise man is unafraid of any circumstance. He or she solves the situation calmly. These, I believe, are the definite paths to wisdom.

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Essay on Knowledge for Students and Children

500+ words essay on knowledge.

Knowledge is understanding and awareness of something. It refers to the information, facts, skills, and wisdom acquired through learning and experiences in life. Knowledge is a very wide concept and has no end. Acquiring knowledge involves cognitive processes, communication, perception, and logic. It is also the human capacity to recognize and accept the truth. Knowledge can be used for positive as well as negative purposes. Thus knowledge can create and destroy at the same time. One may use knowledge for personal progress as well as the progress of the community, city, state, and nation. Some may use it for negative purposes that may not only harm individuals but can also harm the community.

Importance of Knowledge

* Knowledge is a success – In today’s world without education and the power of knowledge, it is not possible to succeed in life or even keep up with the fast-paced life. It is not just enough to have knowledge on a particular subject to succeed but it is also important to have knowledge about how to use it effectively to succeed. One should have knowledge about various aspects of a subject.

* Personal Development- Knowledge can last for a lifetime and it impacts our growth which influences everything in our life from relationships to work. Knowledge is important for personal growth and development . We can gain knowledge on everything that we find interesting like any dance form, art, architecture, history or just about anything for our personal development. It makes us wise enough to independently make our decisions in life. But it is important to adopt a positive mindset to become a constant learner only then it helps us progress and achieve our goals.

* Knowledge solves problems – problems in life which can be solved with the power of knowledge. Knowledge sharpens our skills like reasoning and problem-solving . A strong base of knowledge helps brains function more smoothly and effectively. We become smarter with the power of knowledge and solve problems more easily.

* Everyday Life- Knowledge is important and useful in day to day events. For example, if I have to buy air tickets online, I need to have knowledge about the various sites and their discounts, their terms & conditions or like online banking. If I don’t have knowledge then I end up paying more. So gaining knowledge is a constant process and is useful every single day.

Get the huge list of more than 500 Essay Topics and Ideas

The process to increase knowledge

Open-Minded- We always learn something new by building on the knowledge that we have. We must always be open to accepting knowledge or information from anywhere we get. It may be from books, virtual media, friends, etc. To move on from one step to another we need to know more. Like in school we start from LKG, KG and then move on to 1st standard, 2nd standard and so on. It builds a strong base.

Reading Magazines- Reading helps to decode text and improves fluency to pronounce the speech sounds clear. Reading gives an idea about different topics and different views about them. One can get the actual global knowledge. Apart from that one can learn many new terms and phrase.

Communication- Shared knowledge allows you to communicate. Shared knowledge is important for communicating and understanding each other. When we discuss a certain topic with classmates, friends or relatives they have certain knowledge about it. So through communication, we get new ideas, facts and develops our knowledge. We can also identify what have we learned and what still we don’t know that helps us to clear our doubts later.

Watch documentaries or educational videos-  Discovery Channel, for example, provides excellent documentaries that keep you engaged. If you don’t like reading, this is an excellent alternative to getting your daily dose of knowledge while still relaxing in your couch!

The more knowledge we have the more power we possess. It is important for our personal and professional development and leads us to achieve success in life. Knowledge helps us in several ways but the best part is that it helps us understand ourselves as well as those around us better. It also helps us act wisely in different situations

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Knowledge and Wisdom Exercise Class 12 English : Questions Answers

The Essay "Knowledge and Wisdom" Exercise by Bertrand Russell  PDF  class 12 English

a. What are the factors that contribute to wisdom?

In the essay "Knowledge and Wisdom," Bertrand Russell discusses numerous factors that lead to wisdom. Among the characteristics that lead to wisdom, according to him, are: 

(I) a sense of proportion, 

(ii) comprehensiveness with wide emotion, 

(iii) emancipation from personal biases and sensory experience,

(iv) impartiality, and 

(v) knowledge of human needs and understanding.

b. What message does the writer try to convey with the examples of technicians?

Russell has provided several examples of technicians to illustrate the dangers of relying only on technical expertise. They're unable to see how their expertise in one subject may be detrimental in another. As an example, population expansion and food shortages may result from the discovery of a treatment that lowers newborn mortality. Atomic physics may be abused in the same way to create atomic weapons.

c. Which leaders does Russell say were able to mix knowledge and wisdom soundly?

It is said that Henry IV of France and Abraham Lincoln are examples of people who are able to combine knowledge and wisdom successfully, according to Russell. Queen Elizabeth I and Henry IV were undisturbed by the battle between the Protestants and the Catholics, which allowed them to stay free from the faults of their period. Like Abraham Lincoln, who never deviated from the path of wisdom during the Civil War.

d. Why is wisdom needed not only in public ways but in private life equally?

When it comes to wisdom, it may be applied in both public and personal life at the same time. It's essential for making decisions about goals and objectives, as well as for letting go of one's own biases. Without wisdom, we may not be able to choose our life's purpose or have the patience to persuade others about it.

e. What, according to Russell, the true aim of education?

According to Russell, the fundamental goal of education is to instill knowledge in individuals. Wisdom is the ability to apply what we've learned in the classroom to the real world in a way that doesn't hurt others or ourselves. To be decent citizens, individuals need more than just information. They need wisdom, too.

f. Can wisdom be taught? If so, how?

It is possible to teach wisdom according to Russel. Wisdom should be taught with a greater emphasis on logic and reasoning than on morality. In the process of imparting information, people who harbor animosity and narrow-mindedness may unwittingly learn about the devastating consequences of their actions. An atom bomb, for example, can only be made by misusing an atom's composition, thus it's important to educate students about the consequences of its abuse.

g. Why does the world need more wisdom in the future?

If knowledge is not paired with wisdom, most individuals will continue to misuse their information, which has a number of bad consequences. Wisdom is the only thing that makes people intelligently apply the information they've gained. That's why more wise evaluation and outlook is necessary for a brighter future.

Reference to the Context

Answer the following questions.

a. According to Russell, “The Pursuit of Knowledge may become harmful unless it is combined with wisdom.” Justify this statement.

People are interested and want to learn new things, thus the answer is yes. Most individuals have dedicated their whole life to learning. Humans may benefit from certain knowledge, but we can also be harmed by other types of information as well. We may benefit from wisdom and knowledge since it meets the needs of all people.

Making weapons with the understanding of atomic composition has made it dangerous to humankind. Hegal, despite his vast knowledge of history, convinced the Germans that they were the superior race. There were terrible conflicts as a result of it. Knowledge must be paired with a sense of compassion. To determine our life's purpose, we need a defining moment. It liberates us from our own preconceived notions about other people. In the absence of discernment, even great things might be employed in imprudent ways.

b. What, according to Russell, is the essence of wisdom? And how can one acquire the very essence?

According to Russell, Wisdom is freedom from the tyranny of bias. There is less focus on our physical health when we don't think about it. Wisdom is what elevates us to a greater level of spirituality by causing us to care and love the whole human race. To make the appropriate judgment, we need to have a wide perspective and an open mind. Understanding the end of human existence, properly using our knowledge, establishing noble and achievable objectives, managing our sensory perceptions, progressively becoming impartial and loving others are all ways in which we might gain the essence.

Reference Beyond the Text

a. Why is wisdom necessary in education? Discuss.

Wisdom allows us to see the world in a more expansive and objective way. The intimacy of our thoughts and emotions diminishes as we get older. So that we may properly use what we've learned. It enables us to put our knowledge to good use for the greater good of humanity. In the presence of knowledge, we are able to love even our adversaries, to entirely shed our ego and to be free of every bias. Education/knowledge is a component in a person's life, but so is wisdom. In order to achieve perfection, one must be able to handle both of these aspects. In addition to teaching information, education aims to cultivate decent people. People who lack wisdom, which does not come to them naturally but must be taught, may abuse the newfound information they've gathered. As an educational aim, it should be taught in schools. When it's first planted, it has to be nurtured by real-world examples.

b. How can you become wise? Do you think what you are doing in college contributes to wisdom?

Wisdom is a tough notion to describe, but we can all identify it when we see it in action. Wise people are self-aware, open to new ideas, and cognizant of the fact that the world around them is continuously changing. I think college only partially contributes to wisdom.

Wisdom takes time to acquire. The only way to grow wisely is to be patient and to work hard at it. Wise thinking is linked to a better quality of life, less negative emotions, better relationships, and less depressed thinking. Despite how smart a person is, he will make mistakes. When you do something wrong, you learn from it. Keep in mind that making mistakes is an important part of learning and growing, so don't worry about it. Positive thinking is also an important step on the way to becoming wise. What ever happens in your life, keep your spirits up, have faith in yourself, and keep going even if things don't go your way. A wise person doesn't worry about anything. The problem can be solved calmly. This is how I think we can be wise.

Also Read : Summary of Knowledge and Wisdom Bertrand Russell

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Knowledge and Wisdom by Bertrand Russell: Summary | Questions and Answers | Class 12 English

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