by Jonny Robinson
Imagine the following. You are living a life with enough money and health and time so as to allow an hour or two of careless relaxation, sitting on the sofa at the end of the day in front of a large television, half-heartedly watching a documentary about solar energy with a glass of wine and scrolling through your phone. You happen to hear a fact about climate change, something to do with recent emission figures. Now, on that same night, a friend who is struggling to meet her financial commitments has just arrived at her second job and misses out on the documentary (and the relaxation). Later in the week, when the two of you meet for a drink and your friend is ignorant of recent emission figures, what kind of intellectual or moral superiority is really justified on your part?
This example is designed to show that knowledge of the truth might very well have nothing to do with our own efforts or character. Many are born into severe poverty with a slim chance at a good education, and others grow up in religious or social communities that prohibit certain lines of enquiry. Others still face restrictions because of language, transport, money, sickness, technology, bad luck and so on. The truth, for various reasons, is much harder to access at these times. At the opposite end of the scale, some are effectively handed the truth about some matter as if it were a mint on their pillow, pleasantly materialising and not a big deal. Pride in this mere knowledge of the truth ignores the way in which some people come to possess it without any care or effort, and the way that others strive relentlessly against the odds for it and still miss out. The phrase ‘We know the truth [and, perhaps, you don’t]’, weaponised and presented without any qualifying modesty, fails to recognise the extraordinary privileges so often involved in that very acquisition, drawing an exclusionary line that overlooks almost everything else of significance.
A good attitude towards knowledge shines through various character traits that put us in a healthy relationship with it. Philosophers call these traits epistemic virtues. Instead of praising those people who happen to possess some piece of knowledge, we ought to praise those who have the right attitude towards it, since only this benchmark also includes those who strive for the truth and miss out on it for reasons not entirely under their control. Consider traits such as intellectual humility (a willingness to be wrong), intellectual courage (to pursue truths that make us uncomfortable), open-mindedness (to contemplate all sides of the argument, limiting preconceptions), and curiosity (to be continually seeking). You can see that the person ready to correct herself, courageous in her pursuit of the truth, open-minded in her deliberation, and driven by a deep curiosity has a better relationship to truth even where she occasionally fails to obtain it than does the indifferent person who is occasionally handed the truth on a silver platter.
In a sense, it’s difficult to answer to the disjunction ‘Is it better to know, or to seek to know?’ because there is not quite enough information in it. In respect to knowing (the first half of the disjunction), we also want to hear how that knowledge came about. That is, was the knowledge acquired despite the disinterest and laziness of the possessor, or was it acquired through diligent seeking? If the latter, then it is better to know since the second half of the disjunction is also accommodated in the first: the possession of knowledge and the attitude of seeking it. We can build on the idea with another example.
Would you rather have a fish or know how to fish? Again, we need some more information. If having the fish is the result of knowing how to fish, then once more the two halves of the disjunction are not necessarily mutually exclusive, and this combination is the ideal. But, if the having is the result of waiting around for someone to give you a fish, it would be better to know how to do it yourself. For where the waiting agent hopes for luck or charity, the agent who knows how to fish can return to the river each morning and each evening, throwing her line into the water over and over until she is satisfied with the catch.
And so it is with knowledge. Yes, it’s better to know, but only where this implies an accompanying attitude. If, instead, the possession of knowledge relies primarily upon the sporadic pillars of luck or privilege (as it so often does), one’s position is uncertain and in danger of an unfounded pride (not to mention pride’s own concomitant complications). Split into two discrete categories, then, we should prefer seeking to knowing. As with the agent who knows how to fish, the one who seeks knowledge can go out into the world, sometimes failing and sometimes succeeding, but in any case able to continue until she is satisfied with her catch, a knowledge attained. And then, the next day, she might return to the river and do it all again.
A person will eventually come up against the world, logically, morally, socially, even physically. Some collisions will be barely noticeable, others will be catastrophic. The consistent posture of seeking the truth gives us the best shot at seeing clearly, and that is what we should praise and value.
This article was originally published at Aeon and has been republished under Creative Commons.