The strain of anti-intellectualism has been a constant thread winding its way through our political and cultural life, nurtured by the false notion that democracy means that "my ignorance is just as good as your knowledge."
Interpretation
Anti-intellectualism undermines democratic discourse by equating ignorance with knowledge.
In this quote, Isaac Asimov critiques the pervasive anti-intellectual sentiment that exists in society. He points out that this thread of thought has been reinforced by the erroneous belief that in a democracy, an individual's lack of knowledge is as valuable as another's informed perspective. This mindset threatens the foundations of informed decision-making and democratic engagement, suggesting that understanding and expertise are devalued in favor of populist ignorance.
In practice
This quote can be used in a seminar discussing the importance of education in a democratic society.
Democracy cannot survive overpopulation. Human dignity cannot survive it. Convenience and decency cannot survive it. As you put more and more people into the world, the value of life not only declines, but it disappears. It doesn't matter if someone dies.
Science does not promise absolute truth, nor does it consider that such a thing necessarily exists. Science does not even promise that everything in the Universe is amenable to the scientific process.
Democracy cannot survive overpopulation.
Although the time of death is approaching me, I am not afraid of dying and going to Hell or (what would be considerably worse) going to the popularized version of Heaven. I expect death to be nothingness and, for removing me from all possible fears of death, I am thankful to atheism.
A subtle thought that is in error may yet give rise to fruitful inquiry that can establish truths of great value.
During the century after Newton, it was still possible for a man of unusual attainments to master all fields of scientific knowledge. But by 1800, this had become entirely impracticable.
The basic idea of Zen is to come in touch with the inner workings of our being, and to do this in the most direct way possible, without resorting to anything external or superadded. Therefore, anything that has the semblance of an external authority is rejected by Zen. Absolute faith is placed in a man's own inner being. For whatever authority there is in Zen, all comes from within.
The web of our life is of a mingled yarn, good and ill together: our virtues would be proud if our faults whipped them not; and our crimes would despair if they were not cherished by our own virtues.
No, no, one can imagine nothing in the world, not the least thing. Everything is composed of so many isolated details that are not to be foreseen. In one's imagining one passes over them and hasty as one is doesn't notice that they are missing. But realities are slow and indescribably detailed.
Two things awe me most, the starry sky above me and the moral law within me.
Deep down there was understanding, not of the facts of our lives so much as of our essential natures.
Do you remember any instance where tyranny was destroyed and freedom established on its ruins, among a people possessing so small a share of virtue and public spirit? I recollect none, and this more than the British arms makes me fearful of final success, without a reform.
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