Universities are factories of human knowledge. They’re also monuments to individual ignorance.

warfare

Understand that they need the other side, and admit their basic ignorance. But that’s always been the beginning of wisdom, no matter what technological era we happen to inhabit.

“Deliberate ignorance” is — spoiler alert! — the phrase academics use to mean “the conscious choice to ignore information even when the costs of obtaining it are negligible.” (Avoiding spoilers is a kind of deliberate ignorance, you see.)

Given all that madness, the need for critical thinking is obvious. But so is the need for critical ignorance — the skill, tuned over time, of knowing what not to spend your attention currency on. It’s great to be able to find the needle in the haystack — but it’s also important to limit the time spent in hay triage along the way.

For example, let’s consider the type property. For most of the projects I am working on, it isn’t practical to have a webpage dedicated to each type of possible error.

another way to put this and we're going to go there in a moment um is that we could say that we're tempted just overwhelmingly 00:05:09 tempted to believe that to believe that when we have perceptual experience including introspective experience of our own minds we think that we know that content immediately the idea that to be in a 00:05:22 cognitive state is to know that state and the idea that our inner states present themselves to introspection even trained introspection just as they are

buddhism is first and foremost a solution to a problem the problem is the 00:02:47 ubiquity of suffering in samsara and buddhism is all about trying to solve that problem and famously there's a diagnosis of that problem where the immediate conditions 00:02:59 of suffering are attraction and aversion but where the root cause the thing that gives rise to that attraction and aversion to those pathologies is a profound confusion about the nature of reality and it's that confusion that 00:03:13 leads us to the attraction and aversion that takes us into samsara and since it's an illusion we should pay attention to the classical indian understanding of what illusion is and 00:03:25 that is something that appears in one way but exists in another that is an illusion isn't something that's completely non-existent it's something his mode of existence and his mode of appearance are discordant from one 00:03:37 another and we're going to be focusing on that a great deal in this talk but the idea is that because this primal confusion this illusion lies at the root of suffering the only way to end the 00:03:50 problem of suffering is to extinguish the illusion and what i want to talk about today is how that illusion manifests in the case of our own minds and what i'm going to argue is is this 00:04:03 that that confusion manifests as a conviction that we have an immediate knowledge of our own minds that we can be indubitably aware of the contents of our own minds and the second aspect of that delusion equally pernicious is that 00:04:16 it involves the sub the superimposition of a subject object duality on experience that is uh primordially non-dual um so that primal confusion can be 00:04:28 thought of this way um it's taking that which is impermanent to be permanent that which is a source of suffering to be a source of happiness that which is only conventionally real to be ultimately real that which is 00:04:42 interdependent to be independent and the important point for our purposes is that the thesis that our own experience is permeated with illusion applies to our experience of our own minds as well 00:04:55 that's what i want to emphasize here

Well, it’s pretty obvious to most of us that we can’t entirely trust in the world, in people and in appearances. The world of appearances is filled with the three poisons of greed, anger and ignorance. Sometimes, our closest people have betrayed us. The world as it appears in conditioned reality and ordinary life, is filled with unpredictable and often unexplainable occurrences that definitely go against how we wish things would be. Because of our unfulfilled desires, we suffer. When I was teaching recently at the prison sangha, The Unpolished Diamond Sangha, one man laughed at me and said, “You might be able to trust out there, but in here, that’s seems almost impossible. There is almost nothing and no one that can be trusted.” That has stuck with me. How to respond to that? Is there something unconditioned that we can trust in?

and then the deepest level is what's maybe more relevant for our discussion 00:27:04 we call it we call it all pervasive it's a conditioned kind of suffering and it's conditioned by ignorance the ignorance that does not understand reality correctly okay and that's really 00:27:17 what we're that's the opposite of what we're talking about when we talk about you know shunyata or emptiness uh this ignorance is 100 180 degrees opposite um so in that last level of suffering is 00:27:32 really the underpinnings of all the other sufferings okay so if we can address and remove that level of ignorance then all the other sufferings fall away 00:27:43 and you could also see it as all of our attachments that get us into trouble our aversions that can end in anger hatred and now we see so much violence in the world all that and 00:27:55 and our selfishness and our greed and you know on and on all that just falls away when we begin to get rid of this ignorance and we begin to not only intellectually understand emptiness but 00:28:08 we put it into our lives it percolates down and it starts to be part of our attitude the way we think the way we feel it permeates every aspect of our sleep and wake life and when that happens it's 00:28:22 it's like a revolution i don't speak from personal experience because i don't have that but according to the great saints and masters who have it's like a total revolution it's full of joy it's complete love and compassion 00:28:36 there's no moment where there isn't and it's always bathed in this wisdom of emptiness taking things as you said so beautifully in the beginning of your remarks carlo that everything is 00:28:48 in relation there are no discrete entities at all there's no independent existence i think those are the words that were used by david bohm who was a very close friend of his holiest the dalai lamas and as 00:29:01 you know a well-recognized quantum physicist um so those are just some contextual opening remarks to put us in in the in the right ball field if you will uh as a 00:29:15 with an american background baseball field right could be a soccer field

But I’m also glad that you highlight the "political" in your question, because politics gets left out a lot of the time. People have tended to focus more on how corporate actors such as big tobacco, big pharma and big food have all engaged in the strategic production of ignorance. This can sideline the problem of strategic ignorance by governments or the judiciary. It’s one of the reasons why I argue that it is important not to treat strategic ignorance as simply a psychological problem at the individual level. I think it’s better to suggest that different groups in society have enhanced political power to make the deliberate avoidance of inconvenient truths appear more legitimate or defensible than it really is. To give one example, when he was prime minister, Tony Blair put pressure on the former attorney general Lord Goldsmith to halt an investigation into bribery at BAE Systems. Blair didn’t want the embarrassment of having corruption at a major British firm exposed, and his effort to shut down the legal investigation is a type of strategic ignorance.

ociologists and historians, on the other hand, usually view it more in line with my definition above. They view strategic ignorance as both an individual and a collective phenomenon. This helps to underscore the role of institutional power and institutional actors in preventing inconvenient facts from becoming more widely known or accepted.

Behavioural economists and psychologists, on the one hand, tend to define strategic ignorance in a psychological way. They see it as the personal avoidance of inconvenient or uncomfortable facts.

A love triangle in the making of heartfelt experienceAt the seat of all knowingIn the wisdom of not knowingThe natural inclusion of being in becomingThe in-breath in out-breathIn common passion

i had known about this phenomenon which we call collective illusions historically has been called things like pluralistic ignorance um the illusion of universality things like this and because we'd known about it uh we 00:02:21 started asking people not only what they thought about certain issues but what they thought most people thought right and what was so shocking it was that actually the first time we ever did it was in like 2015 and it was 00:02:33 almost like a throwaway question and we weren't even sure what we'd get and what we found over and over again since is that it almost doesn't matter what topic we ask about if it's socially important it's like a coin toss whether we're 00:02:46 wrong about what the majority really believes and so we're living in this time when these collective illusions may actually be one of the defining features of modern society and as we can talk about they have such 00:02:59 like damaging consequences for the individual and the group and i felt like this could no longer just be an academic conversation like we need to have a conversation with the general public about this issue

that although evil exists, people aren’t born evil. How they live their lives depends on what happens after they’re born

Lezing: De eigen blik door Margo Neale Tijdens deze editie van Framer Framer mede georganiseerd door de Australische tijdschrift Artlink ter gelegenheid van de publicatie van de speciale uitgave Blak op blak, hield dr. Margo Neale, Senior Research Fellow van het National Museum of Australia, een inleiding over de historische positie van de Aboriginal kunstenaars in Australië. Deze lezing werd gehouden tijdens het programma De eigen blik / Blak op blak bij het ​​AAMU – Museum voor hedendaagse Aboriginal kunst in Utrecht, 30 mei 2010. Links Artlink Magazine AAMU - Museum voor Hedendaagse Aboriginal Kunst Netwerk Margo Neale Onderzoeker, adjunct-professor Magazine Hedendaagse Aboriginal kunst / Videoverslag: The view of Self / Blak on blak

So, whenever you hear the medieval argument “Trailblazer is just a nasty DSL!”, forgive your opponent, you now know better. The entire framework is based on small, clean Ruby structures that can be executed programmatically.

Jeff Bezos has so much money he doesn’t know what to do with it all, so he figures he’d might as well spend it on spaceships. That’s what the Amazon.com Inc. AMZN, -1.04%   founder and chief executive told Mathias Döpfner, the CEO of Business Insider parent Axel Springer, in an interview published over the weekend.

He had put the case (without mentioning names) to an eminent physician; and the eminent physician had smiled, had shaken his head, and had said–nothing. On these grounds, Mr. Bruff entered his protest, and left it there.

Password reuse is normal. It's extremely risky, but it's so common because it's easy and people aren't aware of the potential impact.

Taking pride in one’s ignorance and stupidity and refusal to engage in the world thoughtfully should be socially unacceptable

In an article on Pinyin around this time, the Chicago Tribune said that while it would be adopting the system for most Chinese words, some names had "become so ingrained in our usage that we can't get used to new ones."

Often questions phrased specifically for ignorance of better methods. When there isn't a substantive contextual difference (like here), optimal solutions should get at least as much profile as the question-specific ones.

religion, morality, and the line arts and support the British constitution.

If we argue falsly and know not that we do so, we s hall be more pillicd than when we do, but either way disappointed.

o one, or almost no one, fads to beheve 1n climate chan~Je out of sincere ignorance. Ttiey •choose-to d1sbeheve either for material gain or 1ust to be dicks.

To doubt Blum was to doubt the traditional edu-cational system and therefore the entire society. Nobody wanted to do it.

Social scientists refer to the feeling of imagining oneself to be a lonely minority when in fact there are many people who agree with you, maybe even a majority, as “pluralistic ignorance.”39 Pluralistic ignorance is thinking that one is the only person bored at a class lecture and not knowing that the sentiment is shared, or that dissent and discontent are rare feelings in a country when in fact they are common but remain unspoken.

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Alas, what keeps us so'! Prejudice, ignorance and poverty.

In other words, he pro-poses either to dispel ignorance or to vanquish error

The computer programming the child.”

As I said earlier, our dialoguing like this does constitute your connection with Reality, with Sanity, and you are now beginning to grasp why it is that the one who is dreaming must reach out, and why one’s Guide cannot enforce his or her presence upon the one guided. The one being guided has been engaging in the denial of Reality, the effective blocking of It, and that resistance cannot be penetrated. It isn’t actually a shell, but an insistence upon ignoring. And no one can penetrate an act of ignoring—you could say, an act of ignorance.

This does, indeed, cause it to seem to be entirely up to you, which, of course, does not compute with the ego’s suggestion that That which is divine has ultimate power to penetrate illusion, and therefore if one’s Guide is not penetrating illusion, then we must not be Who we say we are. That is simply another part of the defense, another part of the justification for ignore-ance.

and then suspect that man is sustained in the indifference of his ignorance by that which is pitiless, greedy, insatiable, and murderous-as if hanging in dreams on the back of a tiger.

By such persons a gladiator, who rushes to battle without any knowledge of arms, and a wrestler, who struggles with the whole force of his body to effect that which he has once attempted, is called so much the braver, though the latter is often laid prostrate by his own strength, and the other, however violent his assault, is withstood by a gentle turn of his adversary's wrist.