To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance.

Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22)

Nanamoli Thera

Monday, February 13, 2023

Jakob Burckhardt: An essential condition of scholarship


An essential condition of scholarship is a definite branch of study : theology, jurisprudence, or whatever it may be, must be taken up and carried through to its academic conclusion, and that not only for private, professional reasons, but in order to acquire the habit of steady work, to learn respect for all branches of a particular subject, to fortify the seriousness necessary to learning.

Side by side with it, however, we must continue those pre-liminary studies which give access to all that comes later, in particular the various world literatures, i.e. the two classical languages and, if possible, two modern ones. We can never know too many languages. And however much or little we may have known of them, we should never quite let them lapse. All honour to good translations, but none can replace the original expression, and the original language, in word and phrase, is historical evidence of the first rank.

Further, we should avoid anything which exists simply as a pastime, for time should be welcomed and turned to account, and secondly we should maintain an attitude of reserve towards the present-day devastation of the mind by newspapers and novels.

We are only concerned here with such minds and hearts as cannot fall victim to common boredom, which can carry through i train of thought, and have imagination enough to be able to do without the concrete imaginings of others or, if they do turn to them, are not enslaved, but can keep their own integrity.

In any case, we should be capable from time to time of turning completely away from intentions to knowledge simply because it is knowledge. In particular, we should be able to contemplate the process of history even when it is not concerned with our own well or ill being, directly or indirectly. But even when it is, we should be able to behold it with detachment.

Further, intellectual work must not aim at pure enjoyment.

All genuine records are at first tedious, because and in so far as they are alien. They set forth the views and interests of their time for their time, and come no step to meet us. But the shams of today are addressed to us, and are therefore made amusing and intelligible, as faked antiques generally are. This is especially true of the historical novel, which so many people read as if it were history, slightly rearranged but true in essence.

For the ordinary half-educated man, all poetry (except political verse), and, in the literature of the past, even the greatest creations of humour (Aristophanes, Rabelais, Don Quixote, etc.) are incomprehensible and tedious because none of all this literature was written specifically for him, as present-day novels are.

Yet, even to the scholar and thinker, the past, in its own utterance, is at first always alien, and its acquisition arduous.

A complete study of the sources of any important subject according to the laws of scholarship is an enterprise which demands the whole of a man.

from the book Reflections on history ...

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