To benefit from wonder, make sure youâve got the genuine kind | Psyche IdeasTheologians have sometimes taken a jaundiced view of wonder expressed as curiosity, condemning its tendency to trespass into idle or forbidden knowledge. Augustine, the 5th-century theologian whose views on curiosity dominated European thought for several centuries, considered it a vainglorious vice that puffs one up with pride. Curiosity was a perversion of the intellectual appetite owing to its acquisitive, grasping impulse. While it reliably returns new knowledge, curiosity’s reach always exceeds its possessive grasp, consigning the wonderer to eternal dissatisfaction. Oddly, curiosity’s quest for knowledge is both closed and infinite – narrowly circumscribed by its fixation on a given object, yet interminable because its appetite cannot be sated. For Augustine, prideful curiosity stood in the way of virtuous, open-ended enquiry into all things, including the relationship of all things to God. In short, curiosity could distract the wonderer from God, while making a god of oneself.Philosophers have expressed ambivalence toward wonder as well. In the 17th century, Francis Bacon disparaged wonder as a form of broken knowledge, ‘nothing else but contemplation broken off, or losing itself’. Rather than convey the wonderer toward explanation, excessive wonder can engender stupefaction, prolonging instead of curing the conditions of ignorance that give rise to enquiry. Concerns about the soporific quality of wonder – its power to induce open-mouthed astonishment – hint at the quality of awe that sometimes infuses wonder. If curiosity can be faulted for its blinkered pursuit of solutions to puzzles, an excess of wonder can stall the mind, leading enquiry nowhere at all. Awestruck, gaping wonder might be admissible, Bacon believed, when contemplating the unparalleled greatness of God, whose mysteries science can never fully fathom. But it was at best unbecoming, and at worst a serious liability, for the scientist.
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