The wisdom of children

 A six year old boy asked his parents:                                                       

 Why does life need bodies?

 The parents were unable to give any sensible answer. Instead, the boy came after a while myself up with an answer:

 It is probably to prevent life from escaping.

 Incredibly beautiful wisdom!

 The importance of Answers

 or:                                                                                   

Socrates Midwife-Method        

 A Nobel Prize winner received a question from a journalist:

 How do you manage to find the answers to Nobel prize winning questions?

 The answer was:

 The art is not to find the right answers. The trick is to ask the right questions.

 From these lines, you can learn how to make it easier for yourselves to become wiser.

 First of all, one can draw the same conclusion as Socrates once did: It is the asking of Socratic questions that makes it possible to recall the wisdom that exists in the spirit of every human being.

 It is important to understand that difficulties to release the inherent wisdom of the mind stem from fixed ideas, prejudices and dogmas. Instead, it is important to open the mind to different ways of thinking, just like many children often do (as opposed to adults).

 You can even find support for these ideas in a famous Jesus quote from the Bible (Matthew 19:14):

 Let the children come to me. The kingdom of God belongs to such as these. Those who are unable to receive the kingdom of God like a child will never enter there.

 Even Socrates felt that it was important to teach the youth rather than older people who already believed they knew. Moreover, Socrates said that the future of the civilization will be created by the young.

 Quote from Theaetetus:

Soc. Such are the mid-wives, whose task is a very important one but not so important as mine; for women do not bring into the world at one time real children, and at another time counterfeits which are with difficulty distinguished from them; if they did, then the, discernment of the true and false birth would be the crowning achievement of the art of midwifery-you would think so? 
Theaet. Indeed I should. 
Soc. Well, my art of midwifery is in most respects like theirs; but differs, in that I attend men and not women; and look after their souls when they are in labour, and not after their bodies: and the triumph of my art is in thoroughly examining whether the thought which the mind of the young man brings forth is a false idol or a noble and true birth. And like the mid-wives, I am barren, and the reproach which is often made against me, that I ask questions of others and have not the wit to answer them myself, is very just-the reason is, that the god compels-me to be a midwife, but does not allow me to bring forth. And therefore I am not myself at all wise, nor have I anything to show which is the invention or birth of my own soul, but those who converse with me profit. Some of them appear dull enough at first, but afterwards, as our acquaintance ripens, if the god is gracious to them, they all make astonishing progress; and this in the opinion of others as well as in their own. It is quite dear that they never learned anything from me; the many fine discoveries to which they cling are of their own making. But to me and the god they owe their delivery. And the proof of my words is, that many of them in their ignorance, either in their self-conceit despising me, or falling under the influence of others, have gone away too soon; and have not only lost the children of whom I had previously delivered them by an ill bringing up, but have stifled whatever else they had in them by evil communications, being fonder of lies and shams than of the truth; and they have at last ended by seeing themselves, as others see them, to be great fools. Aristeides, the son of Lysimachus, is one of them, and there are many others. The truants often return to me, and beg that I would consort with them again-they are ready to go to me on their knees and then, if my familiar allows, which is not always the case, I receive them, and they begin to grow again. Dire are the pangs which my art is able to arouse and to allay in those who consort with me, just like the pangs of women in childbirth; night and day they are full of perplexity and travail which is even worse than that of the women. So much for them. And there are -others, Theaetetus, who come to me apparently having nothing in them; and as I know that they have no need of my art, I coax them into marrying some one, and by the grace of God I can generally tell who is likely to do them good. Many of them I have given away to Prodicus, and many to other inspired sages. I tell you this long story, friend Theaetetus, because I suspect, as indeed you seem to think yourself, that you are in labour-great with some conception. Come then to me, who am a midwife's son and myself a midwife, and do your best to answer the questions which I will ask you. And if I abstract and expose your first-born, because I discover upon inspection that the conception which you have formed is a vain shadow, do not quarrel with me on that account, as the manner of women is when their first children are taken from them. For I have actually known some who were ready to bite me when I deprived them of a darling folly; they did not perceive that I acted from good will, not knowing that no god is the enemy of man-that was not within the range of their ideas; neither am I their enemy in all this, but it would be wrong for me to admit falsehood, or to stifle the truth. Once more, then, Theaetetus, I repeat my old question, "What is knowledge?"-and do not say that you cannot tell; but quit yourself like a man, and by the help of God you will be able to tell.

 If you want to read the full dialogue "Theaetetus" you will find it on:

http://classics.mit.edu/Plato/theatu.html