The discourse of catechesis is necessary for those who preside over “the mystery of piety” [(1 Timothy 3:16)], so that the Church may be increased by the “addition of those being saved” [(Acts 2:47)], while “the word of faith in accordance with teaching” [(Titus 1:9)] is brought to the hearing of unbelievers. Indeed the same manner of teaching will not be suitable for all who approach the word, but the catechesis must also be made to suit the differences of religions, looking to the same aim of the discourse, but not using proofs in the same manner for each. For the Judaizer has presupposed one set of suppositions and the one living in Hellenism different ones..., and the remaining catalogue of those erring in heresies, each presupposing their own suppositions, make it necessary to do battle with their conjectures. For the manner of healing must be suited to the form of the illness. You will not heal the Greek’s polytheism and the Jew’s unbelief regarding “the only-begotten God” [(John 1:18)] with the same [arguments], nor for those who have erred in heresies will you overthrow the delusions about [their] teachings’ made-up myths from the same [arguments].... But it is necessary, as has been said, to look to men’s presuppositions, and for the discussion to be made according to the error in which each is involved, putting forward certain principles and reasonable propositions for each dialogue, so that through the things admitted by both sides the truth may be unveiled in order.

Gregory of Nyssa, Catechetical Discourse: A Handbook for Catechists, ed. John Behr, trans. Ignatius Green, vol. 60, Popular Patristics Series (Yonkers, NY: St Vladimir’s Seminary Press, 2019), 60–61.

In the life cycle of a theory, it starts off simple and then gets fancier and fancier, as brainy thinkers mount objections and the theory's proponents develop a more subtle, complex, and well-defended theory to stave them off. Then it dies. Actually, before it dies, it lives in a special preserve for theories too complicated to survive in the wild, called a university.

Eric Kaplan, Does Santa Exist? A Philosophical Investigation (New York: Penguin Group, 2014), 39.

Read and listen to one thinker and you become a clone; read two and you become confused; read ten and you get your own voice; read a hundred and you start to become wise.

Timothy Keller

"What happened was, I got the idea in my head—and I could not get it out—that college was just one more dopey, inane place in the world dedicated to piling up treasure on earth and everything. I mean treasure is treasure, for heaven's sake. What's the difference whether the treasure is money, or property, or even culture, or even just plain knowledge? It all seemed like exactly the same thing to me, if you take off the wrapping—and it still does! Sometimes I think that knowledge—when it's knowledge for knowledge's sake, anyway—is the worst of all. The least excusable, certainly.... I don't think it would have all got me so down if just once in a while—just once in a while—there was at least some polite little perfunctory implication that knowledge should lead to wisdom, and that if it doesn't, it's just a disgusting waste of time! But there never is! You never even hear any hints dropped on a campus that wisdom is supposed to be the goal of knowledge."

J.D. Salinger, Franny and Zooey (Boston: Little, Brown and Company, 1961), 146-7. Franny is speaking the quote in the story "Zooey".