The desire to know and to understand the unknown

We possess knowledge. How does knowledge manifest itself?  What are the implications of its existence and variety for our self-understanding?

,, All men by nature desire to know.’’Aristotle

This statement sounds very uplifting, but is it true? Do all people really desire to know? At first glance it is easy to refute Aristotle by pointing to individuals who are in this respect either indifferent or cognitively defective. But these counter-examples are ineffective against a normative proposition which states what humans can and ought to do. Had Aristotle said that “all men desire to know” his thesis would have been only a factual statement contingent upon an actual state of affairs. But he has inserted the phrase “by nature” which indicates what humans do if they are up to their real potentials. How many of us questioned there is something odd about so many things being bandied about in the one place that would seem antithetical to secrets – us — but let us set aside that quibble and ask what explains this avalanche of things we need to know . We have a desire to discover the world and its secret .The hunger for discovery is apparently rooted in our
psychological and sociological DNA, which may explain why so many people excel in their life .Knowledge as a paradigm may become a secret so we all need a key or a arrow to transcendent the need and the hunger to discover, know and not at
least to understand the unknown. there are clear connections between our brain  and it has been  found that desire for unknown  are one of the most reliable ways to draw attention and focus memory — something that make people to become drawn intothe conspiracy of discovery .The effort in shielding information  is often the first step toward recurring obsessions about the  discovery path . Now, when you ask yourself what you are seeking, what you really desire to understand
is how life works as a whole, what truth is as a whole. You wish to find the universal within all the mass of particulars. You want to understand life in all its various shades of expression and the way in which you, as an individual,can express that life, and how you can assimilate the happiness which is the fruit of life. And you will notice that every individual, whether advanced or not, wishes to understand life in his own particular way, to narrow it down to suit himself. The philosopher will intellectualize life and have many systems and explanations of things, and will seek life along that particular line. Everyone, in brief, wants to interpret life according to hisown desires, or in terms of the particular system or religion to which he
belongs .Now, if you wish to understand everything  in its totality, you cannot come to it along any of these particular lines, because life is all inclusive; it lies beyond all philosophies, beyond the garland of words, beyond ugliness and beauty,
beyond poverty and riches; and yet, because it is beyond these, it is in them all. So, if you would realize with serious intent, you must grasp at this fullness, this totality, and must free yourself from all the special fantasies of desire. Life, as an inne principle, is the completeness of thought and love; and the way to this completeness is from the personal to the impersonal. There must ever, therefore, be a conflict between emotion and mind until they become poised in self-existent happiness in the liberated life.

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