Candides Growth Essay -- Philosophy

In the story "Candide" Voltaire uses satire to criticize the philosophical views of the enlightenment period and illustrate his outlook of how an individual should view their own existence by Candide's character development throughout the story. Voltaire is able to do this by introducing Candide into two contrasting philosophical views of characters that play a large role in his life, Pangloss and Martin. At the beginning of Candide's quest he followed Pangloss's theory of the best of all possible worlds. Pangloss's ideas hinder Candide on his satire filled journey to find Cunegonde because he is overly optimistic. On his journey his outlook changes by the pessimistic influence of Martin. Which helps him develop into his own character at the end of the story. The first theory that Candide is introduced to is the oracle of the house that he was raised in Dr. Pangloss. Voltaire writes that " Pangloss gave instruction in metaphysico-theologico-cosmoloonigology" this is a satire of the German philosopher Gottfried Leibniz (Lawall "Candide" 520) . Leibniz created the doctrine of optimism which claims "which holds that our world is the best of all those possible" (Strickland 18). Lloyd Strickland states "the most obvious objection to optimism, namely that this world contains far too much evil to be plausibly identified as the best. claimed, for instance, that Voltaire's aim in Candide was to refute, or confound Leibniz by 'bombarding him, so to speak, with the evil of the world" It is obvious to the reader that this is Voltaire's motive (Strickland 19). Voltaire continues to insult Leibniz view by writing "He proved admirably that there cannot possibly be an effect without a cause and that in this best of all possible worlds the Baron... ...tudies 31.2 (2002): 199. Academic Search Premier. Web. 29 Feb. 2012 Lawall, Sarah. The Norton Anthology of World Literature "Candide". 2nd. New York: W. W. Norton and Company, 2002. 522-580. Print. Kasten, Madeleine, and Curtis Gruenler. "The Point Of The Plow: Conceptual Integration In The Allegory Of Langland And Voltaire." Metaphor & Symbol 26.2 (2011): 143-151. Academic Search Premier. Web. 3 Apr. 2012. Putnam, LuElla. "Boredom, Insignificance, And Death In Voltaire's Candide, Charles Baudelaire's The Flowers Of Evil, And Paulo Coelho's Veronika Decides To Die." Atenea 30.1-2 (2010): 67- 78. Academic Search Premier. Web. 3 Apr. 2012 Strickland, Lloyd. "False Optimism? Leibniz, Evil, And The Best Of All Possible Worlds." Forum Philosophicum: International Journal For Philosophy 15.1 (2010): 17-35. Academic Search Premier. Web. 3 Apr. 2012.

Bhagavad Gita: The Choice of Arjuna Essay

The Bhagavad Gita is one of the most renowned pieces of literature from India. It is the most popular segment of the Mahabarata, and is recognized as an essential teaching of the Hindu religion. The title, when translated to the English language, means Song of the Blessed One. It is a profound religious poem composed of 700 stanzas, arranged in 18 chapters, within the great Sanskrit epic of Mahabarata. Various philosophic and religious points of view are expressed in the Bhagavad Gita, but its greatest message is that God can best be known and reached by man through loving devotion to Him (Bhaktivedanta Swami Prabhupada, no page). In this Indian classic, a dialogue transpired between Arjuna, the general of the Pandava forces in the epic battle, and his charioteer Krishna, who is an incarnation of the god Vishnu. Just before the battle, Arjuna has Krishna drive him into the unoccupied ground between the two marshaled armies. As he surveys them he becomes despondent that on the morrow he must fight with kinsmen, friends, and revered teachers. But Krishna, instructing him, tells him that as a warrior he must not avoid a battle of righteousness. In addition, he need fear no harm in the highest sense, for the highest part of man, the soul, cannot be destroyed, and is in fact unitary in all men. Krishna then develops his teaching of God and the soul, and in Chapter 11 reveals himself in transcendent form. Arjuna accepts the teaching, is heartened, and prepares to enter the battle, which his side is destined to win (Johnson 3-82). Ethical Issues in the Gita The opening chapter of the Gita depicts the hero Arjuna in a dilemma between his social duties and his familial obligations. His predicament is that he is a member of the warrior class, or the ksatriya varna, that instructs him to engage in a battle against his own family members. However, these blood attachments leaves Arjuna hesitant from fighting, thereby resulting to a heightened tension. This brought Arjuna absolute grief, for the mere prospect of committing wrong against his kinsmen is inconceivable. Therefore, he sought the wisdom of his charioteer and counselor. This is the human form Lord Krishna, with Arjuna oblivious of his charioteer’s real identity. Arjuna confided that he has arrived to a decision that he would not fight his family (Gupta 380). Krishna gladly came to Arjuna’s aid in resolving the latter’s dilemma using both â€Å"absolute and relative standpoints† (Gupta 380). According to Krishna, when one takes the absolute standpoint in consideration, the immortality of the self is essential. If one only regard the human body, he would eventually find it destroyed, thereby grieving for the flesh killed in the battlegrounds will be left in futility. Since humans have immortal souls, both birth and death are transcended. On the other hand, from the relative point of view, Krishna tells Arjuna that his membership into the warrior class gives him the duty to fight. Therefore, it is not negotiable whether he would perform this duty. For he must do what he ought to do, for both moral and spiritual values are in line. He is a soldier, and this is his niche. It is his mandate to act as a soldier to engage in a righteous war, fighting for both truth and righteousness and regain the balance of morality in his society. Hence, the only option, the only proper action, is for Arjuna to fight in the war. One must do what he is assigned to do for the sake of doing it, and not because of the possible results of his actions. He therefore needs to learn to detach himself from the consequential results of his actions and only commit his entire soul in doing his duty (Gupta 381). The primary teachings of the Hindu religion, especially in this context, are not comparable to that of Kant’s categorical imperative. Instead, it is â€Å"not an unconditional command† (Gupta 381). When an individual belongs to a specific caste, then the role of the caste is endowed upon him. When a person is warrior by caste, then he is obliged to participate in battles defending righteousness. And when one is priest by caste, then one must always prevent himself from engaging in fighting. One must never be associated with the duty of another, for he is expected to do his duties given to his own caste (Gupta 381). Personal Duty The choice that Krishna is imposing on Arjuna is a very difficult course to take. Perhaps it takes a strong conviction upon well-founded religious beliefs in order to stand by this decision. I personally do not agree with the reasoning that Krishna gave, for my moral compass tells me that blood is thicker than water. I can never commit evil or any act of transgression against my kin, for I do value familial relationships without extent nor condition. The decision that Krishna wishes for Arjuna to take is somehow in contrary to my personal principles. I do not condone sacrificing the lives of the people I love for the purpose of self-benefit. For in this case, I see the performance of one’s personal duty is more of a selfish act. It only served you, and not the people you love. I have been taught by my religion to give unconditional love towards others, and to always think of the welfare or my neighbor. I believe that Krishna’s argument does not apply to me as it is not applicable in my life. This does not however mean that it is impossible or far-fetched. The example I could think that this dilemma is possible to arise is on the lives of policemen and soldiers. Police officers are expected to enforce the law regardless of the person who committed the crime, for no one is above the law. However, especially in critical and life threatening cases, some are faced with the dilemma whether to arrest people they love who they know perpetrated a certain crime. Although it is one’s moral obligation to convince his loved one to confess or to arrest him, it is still difficult to do what is righteous. Here, one is give a duty that must be performed no matter what. As a student, I do believe that I have a duty. And this duty is to prepare myself to a life ahead of me in order to make a positive contribution for the betterment of this world. I am the hope of this generation to direct the world into the righteous path and correct the societal wrongs I could possibly change. With this at heart, I do believe that I have a determine nature. It is a spirit that would never be daunted in the face of obstacles, for I know what I must achieve. Conclusion The Gita presents a very important perspective of the Hindu religion, which enables us to understand the moral grounds of the people belonging to this religious belief. It is difficult to grasp the essence of the story’s moral, for it is somehow foreign to the values that I have been accustomed to. But being exposed to other kinds of belief systems, to other principles, and to other practices allows me to rethink my character. The Gita is about Arjuna and how he followed the advice of Krishna. Whether or not it is the universal choice, the important thing is to obey the dictates of the heart of what is right and what is wrong. Sticking to one’s principles somehow outweighs the actual consequences of one’s actions. For one cannot always anticipate what cannot be predicted, one can only act upon what one firmly believes in, and fight for it.

A Brief Note On The City Of Mumbai - 886 Words

The city of Mumbai is the largest city in India, with a population of roughly 19.3 million people (World Population Review, 2014). One reason that Mumbai has grown to such extent is its convenient location. Located on a peninsula off the west coast of India and boarding the Arabian Sea, Mumbai has easy travel access to the Middle East and inland India (Earth Explorer, 2015). The Mithi River flows through the heart of the city and connects into Mahim Bay, which provides further transportation capabilities for those in the area (2015). Both Powai and Vihar Lake are located further inland and provide drinking water for the people of Mumbai (â€Å"Mumbai†, 2014). North of Vihar Lake is Sanjay Gandhi National Park, the world’s largest national park, which is a preservation of forest area that covers 104 square kilometers (Mehta, 2013). This national park is not only rich in resources and biodiversity; it also is a popular tourist area that has about 2 million annual visitor s (2013). 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