Knowledge Quotes

मैंने हमेशा से निर्देशन को अपने रचनात्मक करियर में अगले कदम के रूप में देखा है। पिछले एक दशक का अधिकांश समय टेलीविजन सेट पर बिताने और कैमरे के सामने रहकर जितना संभव हो सका सीखने के बाद, अब मैं कैमरे के पीछे से भी उतना ही कुछ सीखने के लिए उत्सुक हूँ।

I've always looked at directing as the next step for me in my creative career, and after spending the better part of the last decade on a television set absorbing as much as I could from in front of the camera, I'm now eager to learn as much as I can from behind it.

I've always looked at directing as the next step for me in my creative career, and after spending the better part of the last decade on a television set absorbing as much as I could from in front of the camera, I'm now eager to learn as much as I can from behind it.

जैसे-जैसे हम सीखते हैं, हम बदलते हैं, और वैसे ही हमारी समझ भी बदलती है। यह बदली हुई समझ ही हम में से हर एक के भीतर एक नया गुरु बन जाती है।

As we learn we always change, and so our perception. This changed perception then becomes a new Teacher inside each of us.

As we learn we always change, and so our perception. This changed perception then becomes a new Teacher inside each of us.

राजनीति ही एकमात्र ऐसा गंभीर विषय है जिस पर लोग बिना किसी पूर्व शिक्षा या प्रशिक्षण के भी खुद को बोलने या कुछ करने योग्य मान लेते हैं। अगर बात खगोल विज्ञान, वनस्पति विज्ञान, चिकित्सा या कानून की होती, तो किसी को भी बिना उसकी कम से कम एबीसीडी सीखे, उन क्षेत्रों में काम करने या उनके इतिहास में कोई निर्णायक भूमिका निभाने की अनुमति नहीं मिलती; लेकिन राजनीति के साथ विडंबना यह है कि हम राजनीतिक स्थिति को गंभीरता से समझने की जहमत ही नहीं उठाते।

Politics is the only serious. subject that men think themselves qualified to act upon without any previous education or instruction whatever. If it happened to be astronomy, or botany, or medicine, or law, he would never be allowed to work in any of these arts, or to take a decisive part in the history of any one of these sciences without having, at least, acquired: the A B C of it; but the awful fact of politics is that we do not take the trouble seriously to understand the political situation.

Politics is the only serious. subject that men think themselves qualified to act upon without any previous education or instruction whatever. If it happened to be astronomy, or botany, or medicine, or law, he would never be allowed to work in any of these arts, or to take a decisive part in the history of any one of these sciences without having, at least, acquired: the A B C of it; but the awful fact of politics is that we do not take the trouble seriously to understand the political situation.

हम आमतौर पर विज्ञान को ऐसे समीकरणों को खोजने के रूप में सोचते हैं, जो E=MC2 की तरह सरल और सुंदर हों। लेकिन हो सकता है कि कुछ सिद्धांत जटिल हों, और हम केवल सरल वाले ही ढूँढ पा रहे हों।

We tend to think of science as finding equations, like E=MC2, that are simple and elegant. But maybe some theories are complicated, and we can only find the simple ones.

We tend to think of science as finding equations, like E=MC2, that are simple and elegant. But maybe some theories are complicated, and we can only find the simple ones.

इस बात को लेकर कोई खास चिंता नहीं करता कि सवाल किसके हैं, या दिया गया योगदान वास्तव में दर्शनशास्त्र है या फिर विज्ञान के अलावा और कुछ नहीं। शायद इसे कहने का दूसरा तरीका यह है कि, हालांकि मुझे लगता है कि ज्ञान एक प्राकृतिक प्रकार है, पर मुझे ऐसा नहीं लगता कि दर्शनशास्त्र भी एक प्राकृतिक प्रकार है।

No one worries terribly much about who the questions belong to, or whether a given contribution is really philosophy or, instead, properly nothing but science. Perhaps another way to put this is that, although I think that knowledge is a natural kind, I don't think that philosophy is.

No one worries terribly much about who the questions belong to, or whether a given contribution is really philosophy or, instead, properly nothing but science. Perhaps another way to put this is that, although I think that knowledge is a natural kind, I don't think that philosophy is.

इन जानवरों में विश्वास (belief) की बात करना किसी तरह का मानवीकरण (anthropomorphism) नहीं है। कुछ प्रजातियां जिस तरह की समस्या-समाधान और व्यवहारगत जटिलता दिखाती हैं, उसे हम बिना यह माने बिल्कुल भी नहीं समझा सकते कि उनमें सच्चे विश्वास हैं। लेकिन एक बार जब ये जीव-जंतु विज्ञानी जानवरों के विश्वास के पक्ष में अपनी बात रख लेते हैं, तो वे तुरंत जानवरों के ज्ञान (knowledge) के बारे में भी बात करने लगते हैं। मेरा तर्क यह है कि यह सिर्फ कहने भर की बात (façon de parler) नहीं है।

Talk of belief in these animals is not some kind of anthropomorphism. We simply cannot explain the kinds of problem solving and behavioral sophistication some species exhibit without supposing that they have genuine beliefs. But once these ethologists finish making the case for animal belief, they quickly move to talk of animal knowledge as well. What I argue is that this is not a mere façon de parler.

Talk of belief in these animals is not some kind of anthropomorphism. We simply cannot explain the kinds of problem solving and behavioral sophistication some species exhibit without supposing that they have genuine beliefs. But once these ethologists finish making the case for animal belief, they quickly move to talk of animal knowledge as well. What I argue is that this is not a mere façon de parler.

मेरा ज़्यादातर पेशेवर काम इन क्षेत्रों में ही रहा है—एक ऐतिहासिक समीक्षक के रूप में, एक साहित्यिक समीक्षक के रूप में। [एली वाइज़ेल की तरह] मैंने व्याख्या के इतिहास में बहुत कम योगदान दिया है। मेरी इसमें रुचि ज़रूर रही है, लेकिन सच कहूँ तो मैंने इस क्षेत्र में कोई ख़ास योगदान नहीं दिया है।

Most of my professional work has been in these areas - as a historical critic, as a literary critic. I've done very little in the history of interpretation [as Elie Wiesel has]. I've been interested in it, but I have not contributed to that field, really.

Most of my professional work has been in these areas - as a historical critic, as a literary critic. I've done very little in the history of interpretation [as Elie Wiesel has]. I've been interested in it, but I have not contributed to that field, really.

ये विभिन्न नीतियां नुकसान को केवल मामूली रूप से कम करती हैं। वास्तव में, हैरानी की बात यह है कि ये नीतियां ग्लोबल वार्मिंग से होने वाले नुकसान को कितना कम प्रभावित करती हैं। इसका कारण यह है कि जलवायु प्रणाली में बहुत अधिक जड़ता (इनर्टिया) है और प्रोटोकॉल ने अगली सदी में वैश्विक तापमान वृद्धि को केवल एक अंश तक ही कम किया है।

The different policies reduce damages by only a modest amount. Indeed, one of the surprises is how little the policies affect the damages from global warming. The reasons are that, because there is so much inertia in the climate system and because the Protocol reduced the global temperature increase by only a fraction of a degree over the next century.

The different policies reduce damages by only a modest amount. Indeed, one of the surprises is how little the policies affect the damages from global warming. The reasons are that, because there is so much inertia in the climate system and because the Protocol reduced the global temperature increase by only a fraction of a degree over the next century.

그러나 아시아 대학들에게는 많은 과제들이 있습니다. 첫째, 모든 의미에서의 학문의 자유는 인프라에 돈을 얼마나 쓰는지나 유명 인사를 영입하는 것보다 대학의 성공에 훨씬 더 중요합니다. 교수진에게는 자신이 열정을 가진 연구를 추구할 수 있는 공간이 필요하며, 대학 내에서 그리고 사회 전체에서 자신의 의견을 표현할 수 있는 자유도 필요합니다.

There are, however, many challenges to Asian universities. First, academic freedom, in all senses, is much more critical to the success of a university than how much money is spent on infrastructure or on hiring big names. Faculty need to have the space to pursue the research that they are passionate about and the also need to have the freedom to express their opinions in the university, and in the society as a whole.

There are, however, many challenges to Asian universities. First, academic freedom, in all senses, is much more critical to the success of a university than how much money is spent on infrastructure or on hiring big names. Faculty need to have the space to pursue the research that they are passionate about and the also need to have the freedom to express their opinions in the university, and in the society as a whole.

मानव मस्तिष्क की एक सूक्ष्म और सटीक वर्चुअल नकल तैयार करने से मस्तिष्क की कोशिकाओं, उसके तंत्रिका तंत्र (सर्किट्स) पर बुनियादी शोध करने और कंप्यूटर के ज़रिये दवाओं के परीक्षण में मदद मिलेगी।

A meticulous virtual copy of the human brain would enable basic research on brain cells and circuits or computer-based drug trials.

A meticulous virtual copy of the human brain would enable basic research on brain cells and circuits or computer-based drug trials.

मैं हमेशा से मस्तिष्क की बीमारियों के इलाज की दिशा में काम करने के लिए उत्सुक रहा हूँ।

I was always interested in curing the brain.

I was always interested in curing the brain.

मैंने तीन साल तक ड्रामा स्कूल में पढ़ाई की, और वहाँ की पूरी सीख यही है कि उम्मीद है आपकी मुलाकात विलियम शेक्सपियर नामक एक ऐसे शख्स से होती है जो तमाम कहानीकारों में सबसे महान हैं।

I went to drama school for three years, and the whole thing there is that hopefully you are introduced to a man called William Shakespeare who is the greatest of all time of all storytelling.

I went to drama school for three years, and the whole thing there is that hopefully you are introduced to a man called William Shakespeare who is the greatest of all time of all storytelling.

जब आप महिलाओं के लिए अपने दरवाजे खोलेंगे, तो व्याख्यान कक्ष में उनकी बुद्धि प्रवेश करेगी, उनका ज्ञान ज्ञान की भूख लेकर आएगा; जहाँ विज्ञान का मार्ग होगा वहाँ लिंगभेद महसूस नहीं होगा क्योंकि हर लेक्चर के इर्द-गिर्द विचारों का एक माहौल होगा।

In opening your doors to woman, it is mind that will enter the lecture room, it is intelligence that will ask for food; sex will never be felt where science leads for the atmosphere of thought will be around every lecture.

In opening your doors to woman, it is mind that will enter the lecture room, it is intelligence that will ask for food; sex will never be felt where science leads for the atmosphere of thought will be around every lecture.

दूसरे धर्मों के बारे में मुझे कोई खास जानकारी नहीं है, इसलिए मैं उन पर कोई राय नहीं दूँगा, लेकिन इस्लाम में आप धर्म के बारे में जितना ज़्यादा जानेंगे, उतनी ही ज़्यादा संभावना इस बात की है कि आप जहन्नुम (नर्क) में जाएँगे। कई लोगों को यह बात अजीब या विरोधाभासी लगेगी, क्योंकि हम आम तौर पर यह सोचते हैं कि धर्म वह ज़रिया है जो हमें अंदर से बेहतर महसूस कराए, और जिसका इस्तेमाल हम काफिरों, पाखंडियों या धर्मद्रोहियों को कोसे और उन्हें खुद से दूर करने के लिए करें। मेरे लिए ऐसा इस्लाम ढूँढना बेहद मुश्क़िल था जो सचमुच मेरा अपना लगे और ऐसा न लगे कि उसे मुझ पर जबरन थोपा गया है।

I have no expertise of other religious traditions so I'm not going to opine on them, but in Islam the more you know about the religion, the more likely you're going to go to hell. Many people will find that paradoxical because we tend to think of religion as a way of making ourselves feel better and a way of damning and excluding infidels or reprobates or heretics or what have you. It was very hard for me to find an Islam that belongs to me and doesn't feel like it's been imposed on me.

I have no expertise of other religious traditions so I'm not going to opine on them, but in Islam the more you know about the religion, the more likely you're going to go to hell. Many people will find that paradoxical because we tend to think of religion as a way of making ourselves feel better and a way of damning and excluding infidels or reprobates or heretics or what have you. It was very hard for me to find an Islam that belongs to me and doesn't feel like it's been imposed on me.

शायद यह बात थोड़ी किताबी लगे, लेकिन मैं कहूँगी कि जो लोग मुझसे नफरत करते हैं, वे ही मुझे आगे बढ़ने की प्रेरणा देते हैं; वे सचमुच ऐसा करते हैं। वे मुझे यह अहसास कराते हैं कि मेरी स्थिति और जो लोग हमसे अलग हैं, उनके बारे में समाज में कितनी कम जानकारी है। उनकी इसी अज्ञानता की वजह से, मैं लगातार आगे बढ़ते रहना चाहती हूँ और लोगों को शिक्षित करना चाहती हूँ।

I would say my haters motivate me, as cliché as that may sound, but they really do. They make me realise how much of a lack of knowledge there is about my condition and people that are different. Because of their ignorance, I want to keep pushing forward and educating people.

I would say my haters motivate me, as cliché as that may sound, but they really do. They make me realise how much of a lack of knowledge there is about my condition and people that are different. Because of their ignorance, I want to keep pushing forward and educating people.

सिग्नल के वेग का सटीक अर्थ क्या है, यह समस्या जो 1907 में सामने आई थी, अब तक हल नहीं हो पाई है।

The problem of defining exactly what is meant by the signal velocity, which cropped up as long ago as 1907, has not been solved.

The problem of defining exactly what is meant by the signal velocity, which cropped up as long ago as 1907, has not been solved.

हम ऊर्जा के बारे में उतना ही जानते हैं जितना कि सूचना के बारे में, यानी कुछ नहीं; लेकिन एक ठोस वैज्ञानिक अवधारणा के रूप में हम इसे सटीक गणितीय शब्दों में वर्णित कर सकते हैं, और एक वस्तु के रूप में हम इसे माप सकते हैं, इसका विपणन कर सकते हैं, इसे नियंत्रित कर सकते हैं और इस पर कर लगा सकते हैं।

We don't know what energy is, any more than we know what information is, but as a now robust scientific concept we can describe it in precise mathematical terms, and as a commodity we can measure, market, regulate and tax it.

We don't know what energy is, any more than we know what information is, but as a now robust scientific concept we can describe it in precise mathematical terms, and as a commodity we can measure, market, regulate and tax it.

यदि क्षैतिज अक्ष पर भौतिक दुनिया की तीव्रता को और ऊर्ध्वाधर अक्ष पर मानवीय मन की प्रतिक्रिया को दर्शाया जाए, तो दोनों के बीच का संबंध एक लॉगरिथमिक वक्र द्वारा दिखाया जाता है। क्या यह नियम सूचना के वस्तुनिष्ठ माप और उसके प्रति हमारी व्यक्तिपरक धारणा के बीच के संबंध का कोई सुराग दे सकता है?

If the intensity of the material world is plotted along the horizontal axis, and the response of the human mind is on the vertical, the relation between the two is represented by the logarithmic curve. Could this rule provide a clue to the relationship between the objective measure of information, and our subjective perception of it?

If the intensity of the material world is plotted along the horizontal axis, and the response of the human mind is on the vertical, the relation between the two is represented by the logarithmic curve. Could this rule provide a clue to the relationship between the objective measure of information, and our subjective perception of it?

पीढ़ियों से, पेड़-पौधों और जीव-जंतुओं की मार्गदर्शिकाएँ (फील्ड गाइड्स) हमारी समझ के द्वार खोलकर देखने के आनंद को और बढ़ाती रही हैं। अब जॉन एडम ने परिचित और साधारण भौतिक घटनाओं के अपने सूक्ष्म लेकिन सरल गणितीय विवरणों के साथ उस आदरणीय विधा की कमी को पूरा कर दिया है। यह निर्जीव प्रकृति के लिए एक गणितीय मार्गदर्शिका से कम नहीं है।

For generations, field guides to plants and animals have sharpened the pleasure of seeing by opening our minds to understanding. Now John Adam has filled a gap in that venerable genre with his painstaking but simple mathematical descriptions of familiar, mundane physical phenomena. This is nothing less than a mathematical field guide to inanimate nature.

For generations, field guides to plants and animals have sharpened the pleasure of seeing by opening our minds to understanding. Now John Adam has filled a gap in that venerable genre with his painstaking but simple mathematical descriptions of familiar, mundane physical phenomena. This is nothing less than a mathematical field guide to inanimate nature.

आगमनात्मक (इंडक्शन) और निगमनात्मक (डिडक्शन) दोनों तर्क, यानी विशिष्ट से सामान्य की ओर और फिर सार्वभौमिक से विशेष की ओर सोचना, वैज्ञानिक सोच का सार बनाते हैं।

Both induction and deduction, reasoning from the particular and the general, and back again from the universal to the specific, form the essence to scientific thinking.

Both induction and deduction, reasoning from the particular and the general, and back again from the universal to the specific, form the essence to scientific thinking.