Under the discipline of unity, knowledge and morality come together. No longer can we have that paltry 'objective' knowledge so prized by the academic specialists. To know anything at all becomes a moral predicament. Aware that there is no such thing as a specialized effect, one becomes responsible for judgments as well as facts. Aware that as an agricultural scientist he had 'one great subject,' Sir Albert Howard could no longer ask, What can I do with what I know? without at the same time asking, How can I be responsible for what I know?

To know is not too demanding: it merely requires memory and time. But to understand is quite a different matter: it requires intellectual ability and training, a self conscious awareness of what one is doing, experience in techniques of analysis and synthesis, and above all, perspective.

The most difficult thing is to know what we do know, and what we do not know. Therefore, desiring to know anything, we shall before all else determine WHAT we accept as given, and WHAT as demanding definition and proof; that is, determine WHAT we know already, and WHAT we wish to know. In relation to the knowledge of the world and of ourselves, the conditions would be ideal could we venture to accept nothing as given, and count all as demanding definition and proof. In other words, it would be best to assume that we know nothing, and make this our point of departure. But unfortunately such conditions are impossible to create. Knowledge must start from some foundation, something must be recognized as known; otherwise we shall be obliged always to define one unknown by means of another.

378. Knowledge is in the end based on acknowledgement.

Science can be divided into an infinite number of disciplines, and the amount of knowledge that can be pursued in each discipline is limitless. The most critical piece of knowledge, then, is the knowledge of what is essential to learn and what isn’t.

A huge amount of knowledge is accumulated at present. Soon our abilities will be too weak, and our lives too short, to study this knowledge. We have vast treasures of knowledge at our disposal but after we study them, we often do not use them at all. It would be better not to have this burden, this unnecessary knowledge, which we do not really need.

Knowledge is in the end based on acknowledgement.

Theoretical knowledge is only a small and by no means the most important part of what passed for knowledge in a society… the primary knowledge about the institutional order is knowledge... is the sum total of ‘what everybody knows’ about a social world, an assemblage of maxims, morals, proverbial nuggets of wisdom, values and beliefs, myths, and so forth.

There is no power relation without the correlative constitution of a field of knowledge, nor any knowledge that does not presuppose and constitute at the same time power relations

[This work urges] a clearer separation, in the construction of economic knowledge, between reasoning and recognition of facts, for the better protection of both.

We have been hearing our elders, our imams and malams preaching the gospel of truth, saying that it is not the religion of Islam that discourages participation of women in the pursuit of knowledge, because it is categorically stated that acquisition of knowledge is mandatory to every male and female child, so it is not religious, it is not, it is not Islam. If your religion has given you power, opportunity, and the go-ahead to seek knowledge where ever you can get it, then what is limiting you? The only problem is attitudinal and that we have to address and change.

A society’s stock of knowledge is structured in terms of what is generally relevant and what is relevant only to specific roles… the social distribution of knowledge entails a dichotomization in terms of general and role-specific relevance… because of the division of labor, role-specific knowledge will grow at a faster rate than generally relevant and accessible knowledge… The increasing number and complexity of [the resulting] sub universes [of specialized knowledge] make them increasingly inaccessible to outsiders.

ليس هناك ما يسمى بالمعرفة الكبرى أو المعرفة الصغرى، بل هناك نوع واحد من المعرفة وهو ذلك النوع الذى يأتى عن طريق التجريب

Knowledge isolates phenomena and things to observe with.. ..nothing is isolatable or can be removed from its environment. Anything which becomes isolated ceases to exist. It is like the violent refusal of someone to play a game in which everyone cheats.

Every knowledge in which the reason is involved is not a rational knowledge. It means that any knowledge because the reason is involved in it cannot be considered as a rational knowledge. In a rational knowledge, it is necessary that in addition to the existence of reason, the judgment of reason about the thing that is to be known should be consistent with the reason and be rational. It is also necessary that the result of this knowledge be rational so that we consider that knowledge a rational knowledge (the necessary and sufficient conditions for rational knowledge).