Discuss the following questions.

a. What are the differences between a learned man and a wise man?

A learned man is someone who has a lot of knowledge, usually gained

through reading books, studying, or education. They know facts, theories,
and information. For example, a learned man may understand science,
history, or mathematics very well.

b. Why do you think some knowledgeable people are not wise?

A wise man, on the other hand, uses knowledge in a practical and

thoughtful way. Wisdom comes from experience, good judgment, and
understanding of life. A wise man knows how to solve problems, make the
right decisions, and treat others with kindness and respect.

Bertrand Arthur William Russell (1872–1970) was a famous British thinker,

writer, and social critic. He is best known for his work in mathematical
logic and analytic philosophy. Some of his most important ideas include:

1. Logicism: The belief that mathematics can be explained using logic.

2. Improvement of Frege’s Predicate Calculus: This system of logic is

still the foundation of modern logic today.

3. Neutral Monism: The belief that everything in the world is made up

of one type of substance that is neither completely mental (mind)
nor completely physical (body).
 4. Theories of Definite Descriptions, Logical Atomism, and Logical
Types: These ideas helped improve understanding of language,
knowledge, and reality.

In this essay, Russell explains the difference between knowledge and

wisdom.

 Knowledge means gathering information and facts.

 Wisdom means using that knowledge in real life to solve problems

and help others.
According to Russell, wisdom comes from learning and real-life
experiences, not just memorizing facts.

Most people would agree that, although our age far surpasses all previous
ages in knowledge, there has been no correlative increase in wisdom. But
agreement ceases as soon as we attempt to define `wisdom' and consider
means of promoting it. I want to ask first what wisdom is, and then what
can be done to teach it. धेरैजसो मानिसहरू सहमत छन् कि हाम्रो युगले
ज्ञानको मामिलामा अघिल्ला सबै युगहरूलाई धेरै हदसम्म पार गरिसकेको छ,
तर बुद्धिमा भने त्यस्तो कुनै समान वृद्धि भएको छैन। तर जब हामी
'बुद्धि' लाई परिभाषित गर्ने र त्यसलाई बढावा दिने उपायहरूबारे विचार
गर्न थाल्छौं, तब सहमति समाप्त हुन्छ। म पहिलो प्रश्न सोध्न चाहन्छु कि
बुद्धि भनेको के हो, र त्यसलाई कसरी सिकाउन सकिन्छ?

There are, I think, several factors that contribute to wisdom. Of these, I

should put first a sense of proportion: the capacity to take account of all
the important factors in a problem and to attach to each its due weight.
This has become more difficult than it used to be owing to the extent and
complexity for the specialized knowledge required of various kinds of
technicians. Suppose, for example, that you are engaged in research in
scientific medicine. The work is difficult and is likely to absorb the whole of
your intellectual energy. You have not time to consider the effect which
your discoveries or inventions may have outside the field of medicine. You
succeed (let us say), as modern medicine has succeeded, in enormously
lowering the infant death-rate, not only in Europe and America, but also in
Asia and Africa. This has the entirely unintended result of making the food
supply inadequate and lowering the standard of life in the most populous
parts of the world. To take an even more spectacular example, which is in
everybody's mind at the present time: You study the composition of the
atom from a disinterested desire for knowledge, and incidentally place in
the hands of powerful lunatics the means of destroying the human race. In
such ways the pursuit of knowledge may become harmful unless it is
combined with wisdom; and wisdom in the sense of comprehensive vision
is not necessarily present in specialists in the pursuit of knowledge. मलाई
लाग्छ, धेरै कारकहरू छन् जसले बुद्धिमा योगदान दिन्छन्। तीमध्ये, म
पहिलो स्थानमा समानुपातिक दृष्टिकोण राख्छु: अर्थात् कुनै समस्याका
सबै महत्त्वपूर्ण पक्षहरूलाई विचार गर्न सक्ने क्षमता र प्रत्येकलाई
उचित महत्त्व दिन सक्ने क्षमता। यो पहिलेको तुलनामा अहिले झन् कठिन
भएको छ, किनकि विभिन्न प्रकारका प्राविधिकहरूलाई चाहिने विशेष
ज्ञानको क्षेत्र फराकिलो र जटिल भएको छ।

उदाहरणका लागि, मानौं तपाईं वैज्ञानिक चिकित्सा सम्बन्धी अनुसन्धानमा

संलग्न हुनुहुन्छ। यो काम कठिन छ र यसले तपाईंको सबै बौद्धिक उर्जालाई
सोस्न सक्छ। तपाईंसँग समय हुँदैन कि तपाईंको खोज वा आविष्कारले
चिकित्सा क्षेत्रमा बाहिर कस्तो प्रभाव पार्न सक्छ भनेर सोच्न। मानौं
तपाईं सफल हुनुभयो, जस्तै आधुनिक चिकित्सा सफल भएको छ, र शिशु मृत्यु दर
युरोप र अमेरिका मात्र होइन, एसिया र अफ्रिकामा पनि निकै घटाएको छ।
यसको नतिजा भने पूर्ण रूपमा अनपेक्षित रूपमा खाद्य आपूर्ति अपर्याप्त
बनाउनु र सबैभन्दा जनघनत्व भएका भागहरूमा जीवनस्तर घटाउनु हो।

अरू अझ प्रभावशाली उदाहरण लिन सकिन्छ, जुन अहिले सबैको दिमागमा छ:

तपाईं ज्ञान प्राप्त गर्ने निःस्वार्थ इच्छाले परमाणुको संरचना
अध्ययन गर्नुहुन्छ, तर त्यही क्रममा शक्तिशाली पागलहरूको हातमा मानव
जातिलाई नष्ट गर्न सक्ने साधन प्रदान गर्नुहुन्छ। यसरी ज्ञानको खोज
हानिकारक बन्न सक्छ, जबसम्म त्यसलाई बुद्धिसँग संयोजन गरिँदैन।
बुद्धि, अर्थात् व्यापक दृष्टिकोण, ज्ञानको खोजमा संलग्न
विशेषज्ञहरूमा स्वाभाविक रूपमा नभएको हुन सक्छ।

Comprehensiveness alone, however, is not enough to constitute wisdom.

There must be, also, a certain awareness of the ends of human life. This
may be illustrated by the study of history. Many eminent historians have
done more harm than good because they viewed facts through the
distorting medium of their own passions. Hegel had a philosophy of
history which did not suffer from any lack of comprehensiveness, since it
started from the earliest times and continued into an indefinite future. But
the chief lesson of history which he sought to inculcate was that from the
year 400AD down to his own time Germany had been the most important
nation and the standardbearer of progress in the world. Perhaps one could
stretch the comprehensiveness that constitutes wisdom to include not
only intellect but also feeling. It is by no means uncommon to find men
whose knowledge is wide but whose feelings are narrow. Such men lack
what I call wisdom. तर, केवल व्यापक दृष्टिकोण मात्रै पर्याप्त हुँदैन
जसले बुद्धि निर्माण गर्छ। मानव जीवनका उद्देश्यहरूको सचेतता पनि
आवश्यक छ। यो इतिहासको अध्ययनबाट स्पष्ट गर्न सकिन्छ। धेरैजसो
प्रसिद्ध इतिहासकारहरूले आफ्नो व्यक्तिगत भावनाले प्रभावित
दृष्टिकोणबाट तथ्यहरू हेरेका कारण फाइदाभन्दा बढी हानि गरेका छन्।
हेगेलको इतिहास दर्शनलाई उदाहरणका रूपमा लिन सकिन्छ। उनको
दृष्टिकोणमा कुनै व्यापकताको कमी थिएन, किनकि उनले इतिहासको शुरुवाती
समयदेखि अनिश्चित भविष्यसम्मको विचार गरेका थिए। तर, उनले सिकाउन
खोजेको मुख्य पाठ थियो कि ईसापूर्व 400 देखि उनको समयसम्म जर्मनी
विश्वको सबैभन्दा महत्त्वपूर्ण राष्ट्र र प्रगतिका झण्डावाहक रहेको
छ। यो विचार गर्न सकिन्छ कि बुद्धिको व्यापकता ज्ञानमात्र नभई
भावनालाई पनि समेट्छ। अक्सर यस्तो देखिन्छ कि केही व्यक्तिहरूको
ज्ञान निकै फराकिलो हुन्छ, तर तिनका भावना भने साँघुरा हुन्छन्। यसरी,
यस्तो व्यक्तिहरूमा मैले बुद्धि भनेको कुरा पाउँदिन।

It is not only in public ways, but in private life equally, that wisdom is
needed. It is needed in the choice of ends to be pursued and in
emancipation from personal prejudice. Even an end which it would be
noble to pursue if it were attainable may be pursued unwisely if it is
inherently impossible of achievement. Many men in past ages devoted
their lives to a search for the philosopher's stone and the elixir of life. No
doubt, if they could have found them, they would have conferred great
benefits upon mankind, but as it was their lives were wasted. To descend
to less heroic matters, consider the case of two men, Mr A and Mr B, who
hate each other and, through mutual hatred, bring each other to
destruction. Suppose you go to the Mr A and say, 'Why do you hate Mr B?'
He will no doubt give you an appalling list of Mr B's vices, partly true,
partly false. And now suppose you go to Mr B. He will give you an exactly
similar list of Mr A's vices with an equal admixture of truth and falsehood.
Suppose you now come back to Mr A and say, 'You will be surprised to
learn that Mr B says the same things about you as you say about him',
and you go to Mr B and make a similar speech. The first effect, no doubt,
will be to increase their mutual hatred, since each will be so horrified by
the other's injustice. बुद्धि सार्वजनिक जीवनमा मात्र होइन, निजी जीवनमा
पनि अत्यन्त आवश्यक छ। यो आवश्यक हुन्छ जीवनमा लक्ष्यहरू चयन गर्न र
व्यक्तिगत पूर्वाग्रहबाट मुक्ति पाउन। कुनै लक्ष्य महान हुन सक्छ, तर
यदि त्यो असंभव छ भने त्यसलाई पछ्याउनु बुद्धिमानी हुँदैन। उदाहरणका
लागि, विगतका धेरै मानिसहरूले आफ्नो जीवन फिलसफरको पत्थर र अमृत (जुनले
अमर बनाउँछ) खोज्न खर्च गरे। निश्चय नै, यदि उनीहरूले यी चीजहरू पत्ता
लगाउन सकेको भए मानवजातिलाई ठूलो फाइदा हुने थियो। तर, वास्तवमा
उनीहरूको जीवन व्यर्थ भयो। अब, कम महत्त्वपूर्ण तर सामान्य उदाहरणमा
आउँ: मानौं श्री ए र श्री बी दुई जना मानिसहरू एक-अर्कालाई घृणा गर्छन्,
र यो घृणाले अन्ततः उनीहरूलाई विनाश तर्फ लैजान्छ। तपाईं श्री एकहाँ
जानुहुन्छ र सोध्नुहुन्छ, "तपाईं श्री बीलाई किन घृणा गर्नुहुन्छ?"
उनले श्री बीका दोषहरूको एउटा लामो सूची दिनेछन्, जसमा केही सत्य र
केही झुट हुनेछ। त्यसपछि तपाईं श्री बीकहाँ जानुहुन्छ, र उनी श्री एको
उस्तै प्रकारको दोषहरूको सूची दिन्छन्, जुन पनि सत्य र झुटको मिश्रण
हुनेछ। त्यसपछि तपाईं श्री ए कहाँ फर्कनुहुन्छ र भन्नुहुन्छ,
"तपाईंलाई सुन्दा अचम्म लाग्ला, श्री बीले तपाईंको बारेमा पनि उस्तै
कुरा भनेका छन् जस्तो तपाईंले उहाँको बारेमा भन्नुहुन्छ।" त्यसपछि
तपाईँ श्री बी कहाँ गएर पनि त्यही कुरा गर्नुहुन्छ। यसको पहिलो असर
चाहिँ उनीहरूको घृणा झन् बढ्नु हुनेछ, किनकि प्रत्येकलाई अर्कोको
अन्यायपूर्ण व्यवहार अझै भयावह लाग्नेछ।

But perhaps, if you have sufficient patience and sufficient persuasiveness,

you may succeed in convincing each that the other has only the normal
share of human wickedness, and that their enmity is harmful to both. If
you can do this, you will have instilled some fragment of wisdom. तर, सायद
यदि तपाईंमा पर्याप्त धैर्यता र पर्याप्त मनाउने क्षमता छ भने, तपाईं
उनीहरूलाई यो विश्वास दिलाउन सफल हुन सक्नुहुन्छ कि एक-अर्कामा रहेको
दोष सामान्य मानवीय कमजोरीको भाग मात्र हो, र उनीहरूको शत्रुता दुवैका
लागि हानिकारक छ। यदि तपाईं यस्तो गर्न सक्नुभयो भने, तपाईंले
उनीहरूमा बुद्धिको केही अंश स्थापित गर्न सफल हुनुभएको हुनेछ।

I think the essence of wisdom is emancipation, as fat as possible, from the

tyranny of the here and now. We cannot help the egoism of our senses.
Sight and sound and touch are bound up with our own bodies and cannot
be impersonal. Our emotions start similarly from ourselves. An infant feels
hunger or discomfort, and is unaffected except by his own physical
condition. Gradually with the years, his horizon widens, and, in proportion
as his thoughts and feelings become less personal and less concerned
with his own physical states, he achieves growing wisdom. This is of
course a matter of degree. No one can view the world with complete
impartiality; and if anyone could, he would hardly be able to remain alive.
But it is possible to make a continual approach towards impartiality, on
the one hand, by knowing things somewhat remote in time or space, and
on the other hand, by giving to such things their due weight in our
feelings. It is this approach towards impartiality that constitutes growth in
wisdom. मलाई लाग्छ, बुद्धिको सार भनेको जति सक्दो हदसम्म "यहाँ र
अहिलेको" अत्याचारबाट मुक्ति पाउनु हो। हामी हाम्रो इन्द्रियहरूको
स्वार्थबाट बच्न सक्दैनौं। हाम्रो दृष्टि, आवाज र स्पर्श हाम्रो
शरीरसँग गाँसिएका छन् र तिनीहरू निष्पक्ष हुन सक्दैनन्। हाम्रो
भावनाहरू पनि यस्तै प्रकारले आफैबाट सुरू हुन्छन्। जस्तै, एउटा
बच्चाले भोक वा असजिलोपन महसुस गर्छ, र ऊ आफ्नो शारीरिक अवस्था बाहेक
अन्य कुराबाट प्रभावित हुँदैन। वर्षौंदेखि क्रमशः, उसको दृष्टिकोण
फराकिलो बन्दै जान्छ। जति उसको विचार र भावना व्यक्तिगतबाट टाढा हुँदै
जान्छन् र आफ्नो शारीरिक अवस्थासँग कम सम्बन्धित हुन्छन्, त्यति नै
उसले बुद्धिमा वृद्धि हासिल गर्दछ। यो डिग्रीको कुरा हो। कुनै पनि
मानिसले संसारलाई पूर्ण निष्पक्षताका साथ हेर्न सक्दैन। र यदि कसैले
यस्तो गर्न सकेको भए, ऊ शायद बाँच्न पनि सक्ने थिएन। तर, हामीले निरन्तर
निष्पक्षताको दिशामा अघि बढ्न सकिन्छ।

 एकातिर, समय वा ठाउँका हिसाबले केही टाढाका कुराहरू जानेर।

  अर्कोतिर, ती कुराहरूलाई हाम्रो भावनामा उचित महत्त्व दिई।

यसरी, निष्पक्षताका लागि गरिएको प्रयास नै बुद्धिको वृद्धि हो।

Can wisdom in this sense be taught? And, if it can, should the teaching of
it be one of the aims of education? I should answer both these questions
in the affirmative. We are told on Sundays that we should love our
neighbors as ourselves. On the other six days of the week, we are
exhorted to hate. But you will remember that the precept was exemplified
by saying that the Samaritan was our neighbour. We no longer have any
wish to hate Samaritans and so we are apt to miss the point of the
parable. If you want to get its point, you should substitute Communist or
anti-Communist, as the case may be, for Samaritan. के यो अर्थमा बुद्धि
सिकाउन सकिन्छ? र, यदि सिकाउन सकिन्छ भने, के यो शिक्षाको लक्ष्य मध्ये
एक हुनुपर्छ? म यी दुवै प्रश्नको उत्तर सकारात्मक रूपमा दिनेछु।
हामीलाई आइतबार सिकाइन्छ कि हामीले छिमेकीलाई आफ्नै जस्तो प्रेम
गर्नुपर्छ। तर बाँकी छ दिन, हामीलाई घृणा गर्न प्रोत्साहित गरिन्छ। तर
तपाईंलाई थाहा छ, यो उपदेशको उदाहरण दिएर भनिएको थियो कि सामरी हाम्रो
छिमेकी हो। हाम्रो समयमा हामी सामरीहरूसँग घृणा गर्ने कुनै इच्छा
राख्दैनौं, जसले गर्दा हामी योparable (उपदेश कथा) को मुख्य सन्देश
छुटाउँछौं। यदि तपाईं यसको सन्देश बुझ्न चाहनुहुन्छ भने, सामरी शब्दको
ठाउँमा आजको सन्दर्भमा कम्युनिस्ट वा विरोधी कम्युनिस्ट शब्द
राख्नुपर्छ, तपाईँको दृष्टिकोणअनुसार।

It might be objected that it is right to hate those who do harm. I do not

think so. If you hate them, it is only too likely that you will become equally
harmful; and it is very unlikely that you will induce them to abandon their
evil ways. Hatred of evil is itself a kind of bondage to evil. The way out is
through understanding, not through hate. I am not advocating non-
resistance. But I am saying that resistance, if it is to be effective in
preventing the spread of evil, should be combined with the greatest
degree of understanding and the smallest degree of force that is
compatible with the survival of the good things that we wish to preserve.
कतिपयले यसो भन्न सक्छन् कि हानि गर्नेहरूलाई घृणा गर्नु ठीक हो। तर म
यसमा सहमत छैन। यदि तपाईंले उनीहरूलाई घृणा गर्नुभयो भने, तपाईं पनि
उस्तै हानिकारक बन्न सक्नुहुन्छ; र यो सम्भावना निकै कम हुन्छ कि
तपाईंले तिनीहरूलाई आफ्नो दुष्ट बाटो त्याग्न प्रेरित गर्न
सक्नुहुन्छ। दुष्टताको घृणा आफैंमा दुष्टतासँगको बाँधिनु हो। यसबाट
उन्मुक्ति पाउने बाटो भनेको घृणा होइन, समझदारी हो। म अहिंसा मात्रको
पक्षपाती होइन। तर म भन्छु कि यदि दुष्टताको फैलावट रोक्न प्रतिरोध
गर्नुपर्छ भने, त्यो प्रतिरोधले सबैभन्दा धेरै समझदारी र सबैभन्दा कम
बल प्रयोग गर्नुपर्छ, जसले गर्दा हामीले जोगाउन चाहेका राम्रो
कुराहरूको अस्तित्व कायम रहोस्।
It is commonly urged that a point of view such as I have been advocating
is incompatible with vigour in action. I do not think history bears out this
view. Queen Elizabeth I in England and Henry IV in France lived in a world
where almost everybody was fanatical, either on the Protestant or on the
Catholic side. Both remained free from the errors of their time and both,
by remaining free, were beneficent and certainly not ineffective. Abraham
Lincoln conducted a great war without ever departing from what I have
called wisdom. साधारणतया भनिन्छ कि मैले प्रस्तुत गरेको दृष्टिकोण
क्रियामा उर्जा को साथ असंगत छ। तर म ठान्दिन कि इतिहासले यो
दृष्टिकोणलाई समर्थन गर्दछ। इंग्ल्याण्डकी क्वीन एलिजाबेथ I र
फ्रान्सका हेनरी IV यस्ता संसारमा बाँचिरहेका थिए जहाँ प्रायः सबै
मानिसहरू धर्मको नाममा उन्मादी थिए, चाहे ती प्रोटेस्टन्ट पक्षमा थिए
वा क्याथोलिक पक्षमा। दुबै व्यक्तिले आफ्नो समयका गलतिहरूबाट बचेर
जीवन यापन गरे र दुबै, आफ्नो स्वतन्त्रता बनाए राखेर, उपकारी थिए र
निश्चित रूपमा अप्रभावशाली थिएनन्। अब्राहम लिंकन ले एक ठूलो युद्ध को
नेतृत्व गरे, तर उनले कहिल्यै मैले भनेको बुद्धि बाट विचलित भएनन्।

I have said that in some degree wisdom can be taught. I think that this
teaching should have a larger intellectual element than has been
customary in what has been thought of as moral instruction. I think that
the disastrous results of hatred and narrow-mindedness to those who feel
them can be pointed out incidentally in the course of giving knowledge. I
do not think that knowledge and morals ought to be too much separated.
It is true that the kind of specialized knowledge which is required for
various kinds of skill has very little to do with wisdom. But it should be
supplemented in education by wider surveys calculated to put it in its
place in the total of human activities. Even the best technicians should
also be good citizens; and when I say 'citizens', I mean citizens of the
world and not of this or that sect or nation. With every increase of
knowledge and skill, wisdom becomes more necessary, for every such
increase augments our capacity of realizing our purposes, and therefore
augments our capacity for evil, if our purposes are unwise. The world
needs wisdom as it has never needed it before; and if knowledge
continues to increase, the world will need wisdom in the future even more
than it does now. मैले भनेको छु कि केही हदसम्म बुद्धि सिकाउन सकिन्छ। म
सोच्दछु कि यो सिकाइमा बौद्धिक तत्त्व पारम्परिक नैतिक शिक्षा भन्दा
ठूलो हुनुपर्छ। मलाई लाग्छ कि घृणा र साँघुरो दृष्टिकोण का विनाशकारी
परिणामहरू ती अनुभव गर्ने व्यक्तिहरूको लागि ज्ञान दिनको क्रममा
सन्देशको रूपमा प्रकट गर्न सकिन्छ। म सोच्दिन कि ज्ञान र नैतिकतालाई
धेरै अलग राख्नु उचित हो। साँचो कुरा यो हो कि विभिन्न प्रकारका कौशल
प्राप्त गर्न आवश्यक विशेषज्ञता भनेको बुद्धि संग धेरै सम्बन्धित
हुँदैन। तर यसलाई शिक्षा क्षेत्रमा व्यापक अवलोकन द्वारा पूरक बनाउनु
पर्छ, जसले यसलाई मानव क्रियाकलापहरूको सम्पूर्णतामा यसको स्थानमा
राख्न मद्दत गर्छ। यहाँसम्म कि सबैभन्दा उत्तम प्राविधिकहरू पनि
सार्वभौम नागरिक हुनु पर्छ; र जब म 'नागरिक' भन्छु, म संसारका नागरिक लाई
बुझ्छु, कुनै एक पन्थ वा राष्ट्रका नागरिकलाई होइन। ज्ञान र कौशलको
प्रत्येक वृद्धिसँग बुद्धिको आवश्यकता बढी हुन्छ, किनकि हरेक नयाँ
ज्ञान र कौशलले हाम्रो उद्देश्यलाई साकार पार्ने क्षमता वृद्धि गर्छ,
र त्यसैले अविचारपूर्ण उद्देश्यहरू भएका खण्डमा, हाम्रो दुष्ट
कार्यको क्षमता पनि बढाउँछ। संसारलाई बुद्धिको आवश्यकता पहिलेभन्दा
अझ बढी छ; र यदि ज्ञानको वृद्धी जारी रहन्छ भने, भविष्यमा संसारलाई
अहिलेभन्दा पनि बढी बुद्धिको आवश्यकता पर्नेछ।

Glossary

Surpass - अतिक्रमण गर्नु, माथि जानु, Correlative - सम्बन्धित, परस्पर

सम्बन्धित, Cessation - रोकथाम, अन्त्य, Define - परिभाषित गर्नु,
Wisdom - बुद्धि, विवेक, Promoting - प्रवर्द्धन गर्नु, प्रोत्साहन
गर्नु, Contribute - योगदान गर्नु, Proportion - अनुपात, सन्तुलन,
Capacity - क्षमता, Absorb - अवशोषित गर्नु, समाहित गर्नु, Inadequate
- अपर्याप्त, Unintended - अनिच्छित, अनायास, Spectacular - अद्भुत,
आकर्षक, Incidentally - संयोगवश, अप्रत्यक्ष रूपले, Harmful - हानिकारक,
Specialists - विशेषज्ञ, Comprehensiveness - समग्रता, व्यापकता,
Illustrated - चित्रित, उदाहरण सहित, Distorting - विकृत, भ्रषट,
Inculcate - शिक्षा दिनु, मनमा राख्नु, Embody - शरीरमा उतार्नु,
समाहित गर्नु, Philosopher's stone - फिलोसोफरको पत्थर, रत्न जादू,
Elixir - अमृत, औषधि, Noble - उच्च, महान्, Attainable - प्राप्त गर्न
योग्य, Wisely - बुद्धिमानीसँग, Wasted - बर्बाद गर्नु, नष्ट गर्नु,
Mutual - आपसी, द्विपक्षीय, Persuasiveness - प्रलोभन, मनाउने क्षमता,
Convincing - विश्वास दिलाउने, प्रमाणित गर्ने, Fragment - टुक्रा,
भाग, Emancipation - मुक्ति, Egoism - आत्मकेन्द्रितता, स्वार्थपरता,
Impartiality - निष्पक्षता, Horizon - दृष्टिकोण, सीमा, Degree -
डिग्री, स्तर, Impartiality - निष्पक्षता, बेधडकता, Remotely - टाढा,
अप्ठ्यारो, Weight - महत्त्व, तौल, Incidental - सहायक, आकस्मिक,
Precept - आदेश, सन्देश, Exhort - प्रेरित गर्नु, आग्रह गर्नु, Objected
- आपत्ति जनाउनु, Bondage - गुलामी, बन्धन, Resistance - प्रतिरोध,
Effective - प्रभावकारी, Vigour - जोश, शक्ति, Beneficent - उपकारी,
फाइदाजनक, Imparting - सिकाउने, दिनु, Supplemented - पूरक, थप गरिएको

Summary

This essay discusses the difference between knowledge and wisdom and
explains why wisdom is essential in both public and private life. The
author argues that while knowledge has greatly advanced, wisdom has
not kept up. Wisdom, according to the author, involves a sense of
proportion, understanding the bigger picture, and knowing the right
priorities. Specialists, like scientists and technicians, often focus only on
their field of work and ignore the larger consequences. For example,
advances in medicine reduced infant deaths but created problems like
food shortages in overpopulated areas. Similarly, studying atomic science
led to the creation of weapons that threaten humanity.

The author also highlights that wisdom includes awareness of the purpose
of human life and the ability to view the world impartially. Some
historians, like Hegel, let their personal biases distort facts, leading to
harmful ideas. Wisdom requires balancing knowledge with feelings,
understanding the goals of life, and avoiding personal prejudices. People
often waste time pursuing impossible goals, such as searching for the
philosopher's stone, instead of using wisdom to make better decisions.

Wisdom is equally important in personal relationships. The author gives an

example of two people who hate each other and harm themselves through
mutual anger. By helping them see each other’s faults and virtues
objectively, it is possible to reduce hatred and promote understanding.
The essence of wisdom is freeing oneself from the "tyranny of the here
and now," meaning overcoming personal biases and selfish perspectives.
While complete impartiality is impossible, one can move closer to it by
understanding things that are distant in time and space and by giving
them proper importance.

The author believes that wisdom can and should be taught. Education
should focus not only on specialized knowledge but also on teaching
broader understanding and morals. Wisdom is needed to ensure that
knowledge and skills are used for good purposes, not evil ones. Without
wisdom, advances in knowledge can cause harm. History provides
examples of wise leaders like Queen Elizabeth I and Abraham Lincoln, who
acted effectively without hatred or narrow-mindedness.

To teach wisdom, education must combine knowledge with moral

understanding and show the harmful effects of hatred and narrow
thinking. Knowledge should be balanced with lessons on global
citizenship, helping people think of themselves as part of the world rather
than just a particular group or nation. As knowledge continues to grow,
wisdom becomes even more necessary to guide humanity toward good
purposes and avoid harmful outcomes. The author concludes that the
world needs wisdom now more than ever to ensure a better future.

Understanding the text

Answer the following questions.

a. What are the factors that contribute to wisdom?

  The factors that contribute to wisdom include a sense of proportion
(ability to weigh all important factors in a problem), a
comprehensive view of knowledge (considering the broader picture),
an awareness of the ends of human life, and the ability to avoid
narrow-mindedness or personal prejudices.

b. What message does the writer try to convey with the example
of technicians?

 The writer conveys that technicians, while having specialized

knowledge, might lack wisdom if they don’t consider the wider
consequences of their actions. The example illustrates that
knowledge alone, without wisdom, can lead to harmful outcomes.

c. Which leaders does Russell say were able to mix knowledge

and wisdom soundly?

 Russell mentions Queen Elizabeth I of England, Henry IV of France,

and Abraham Lincoln as leaders who were able to combine
knowledge and wisdom effectively, despite the fanaticism of their
times.

d. Why is wisdom needed not only in public ways, but in private

life equally?

 Wisdom is needed in private life to make good choices, free from

personal prejudice and to pursue attainable and worthwhile goals. It
helps individuals avoid destructive behaviors and understand the
consequences of their actions.

e. What, according to Russell, is the true aim of education?

 According to Russell, the true aim of education should be to teach

wisdom, which involves not just specialized knowledge but also the
ability to understand human life, broaden one’s perspective, and
become good citizens of the world.

f. Can wisdom be taught? If so, how?

 Yes, wisdom can be taught. It can be taught by combining

knowledge with moral understanding, showing the consequences of
narrow-mindedness and hatred, and guiding people towards a
broader, more impartial view of life.

g. Why does the world need more wisdom in the future?

 The world will need more wisdom in the future because as

knowledge and technology grow, they increase our ability to achieve
our goals. This also increases the potential for harm if our purposes
 are unwise. Therefore, wisdom is necessary to prevent the misuse of
knowledge and ensure positive outcomes.

Reference to the context

a. According to Russell, “The pursuit of knowledge may become

harmful unless it is combined with wisdom.” Justify this
statement.

Russell says that while knowledge can bring benefits, it can also cause
harm if not used wisely. For example, in medicine or science, discoveries
can improve lives, but if we don't think about the larger effects, such as
on food supplies or the environment, it can lead to problems. Knowledge
alone, especially when focused on one area, can be dangerous without
wisdom. Wisdom helps us understand the broader impact of our actions
and guides us to use knowledge for the good of all, not just ourselves.

b. What, according to Russell, is the essence of wisdom? And how

can one acquire the very essence?

The essence of wisdom, according to Russell, is the ability to look beyond

our own immediate needs and concerns and think about the bigger
picture. It means considering the long-term effects of our actions and
learning to be fair and unbiased. To gain wisdom, we need to expand our
thinking and understanding, moving away from self-centered thoughts
and focusing on the well-being of others. We can achieve this by learning
more about the world, reflecting on our experiences, and developing
empathy for others. Education that combines knowledge with moral
understanding is key to growing wisdom.

Reference beyond the text

a. Why is wisdom necessary in education? Discuss.

Wisdom is necessary in education because it helps us use the knowledge

we gain in a responsible and thoughtful way. Education not only teaches
us facts and skills, but it should also guide us to understand the bigger
picture and make decisions that benefit everyone. Without wisdom,
knowledge can be misused, and we might not see the consequences of
our actions. Wisdom helps us think critically, solve problems, and treat
others with fairness and respect. In education, wisdom ensures that what
we learn is applied to improve society and not just for personal gain.

b. How can you become wise? Do you think what you are doing in
college contributes to wisdom?

You can become wise by learning more about the world, reflecting on your
experiences, and thinking about the long-term effects of your actions. It is
also important to listen to different perspectives, understand other
people's feelings, and be open-minded. In college, you can develop
wisdom by gaining knowledge not only from your studies but also from
conversations, experiences, and by being aware of how your actions affect
others. What you do in college—learning, growing, and thinking critically—
can contribute to your wisdom if you also try to understand the world
beyond your personal interests.