The Lord of Death is the adherent and the advocate of the ground realities of life. Human world and God’s world (he argues), are intractable. They are altogether two separate entities. No relation, whatsoever, is there between the two. The unreceptive nature of man-the limitation of the human mind, is largely responsible for this impasse, “If Mind is all, renounce the hope of bliss /For Mind can never touch the body of Truth” (10.4.172-173).
In the novel, Steinbeck seems to conclude that no one is simply blessed enough to inherit a solely good or solely evil life - that it is one’s own choice that defines oneself and allows for one to be established as either good or evil. Steinbeck calls this moral choice that each person has in his or her life timshel, a reference to the original Hebrew translation of the Book of Genesis. Steinbeck defines timshel as meaning “thou mayest”, neither a command nor a suggestion, but a choice given from God to man to either do good or evil. It is timshel that transcends all bounds placed upon a person and their thinking that leads them not to their choices, but to their ability to make them. While it would seem logical that knowing that ethically good choices bring about true happiness, that people would always choose the virtuous over the vice, however, because of the existence of timshel and the vast and complex pros and cons of each possible choice that even the most virtuous of humans often fall from morality, continuing a never-ending search for true
Again, Strawson clarifies the Basic Argument that moral responsibility is impossible, this time "in very loose- as it were conversational- terms"(219). In a simpler matter, you do what you do because of the way you are. To be truly morally responsible for what you do, you must be responsible for the way you are. But, you cannot be truly responsible for the way you are; therefore, you cannot truly be morally responsible for what you do. Strawson follows this explanation of the argument by stating that we are what we are, and no punishment or reward is "fitting" for us.
Existentialism is a philosophy that emphasizes individual existence, freedom and choices. The main belief is that there is ultimately no meaning at the very core of existence. There are only two states: “existing” and “not existing”; death is the end of existence and nothing lies after that. It was due to this that the school of thought rose to prominence during the shadow of the great wars amidst an atmosphere saturated with uncertainty and chaos, a time when beliefs where questioned and people were desperately searching for a purpose in life. To existentialist
But from this apparent inconscient void emerges Matter, Life, Mind and finally the Spirit and the supramental Consciousness through which we become aware of the Reality, and enter into union with it. Evolution is then an evolution of Consciousness, an evolution of the Spirit in things, and only outwardly an evolution of species. Aurobindo believes in the graded manifestation of the Divine from matter to spirit. He thus strongly opposed the Advaita tendencies to regard appearances as cosmic illusion. Aurobindo opines that “individual salvation can have no real sense if existence in the cosmos is itself an illusion.”6 The Advaitins consider Nature as a procession from the Absolute, the Uncaused Cause.
Berkeley was an idealist and claimed that abstract ideas are the source of all philosophical perplexity and illusion. In his Introduction to the Principles of Human Knowledge he argued that, as Locke described abstract ideas they cannot, in fact, be formed, they are not needed for communication or knowledge, and they are inconsistent and therefore inconceivable. In the Principles Berkeley defends two metaphysical theses: idealism (the claim that everything that exists either is a mind or depends on a mind for its existence) and immaterialism (the claim that matter does not exist). His contention that all physical objects are composed of ideas is encapsulated in his motto esse is percipi (to be is to be perceived). On the first hand, the
CHAPTER-3 Krishnamurthy’s Perspective of Meditation Choiceless Observation: Choiceless observation or awareness is the crux of Krishnamurti 's philosophy of life. To him, choiceless observation is the only 'way ', the direct and 'intelligent ' way of understanding the truth of 'what is '. It alone can transform the fact, the actuality by revealing its true nature. It is only 'through ' it that consciousness can be emptied of its content. Krishnamurti maintains that excepting choiceless awareness, there is no other way of regenerating the human mind and the world irreversibly and instantaneously.
It means there is no definite imperative or guidance on which all the people could rely on. Any honest reflection would reveal that the universe is a bottomless void of unknown, and the experience of nothingness is unavoidable part of human existence. Therefore, the only purpose or meaning to undertake is the one individual chooses for themselves, and the only value to their life is the one they give. In a nutshell, the key principles of Existentialism are as follows: • the fundamental principle is that “existence precedes essence”, i. e., people are what they do, their existence comes first, and only then they define themselves through their choices and actions that follow them; • the categories of absurdity of life, fear, despair, loneliness, suffering, and death are put forward; • the person has to oppose the society, the state, the hostile environment, because they all impose their will, morality, and ideals upon the individual; • the notion of alienation and absurdity are interconnected; • the freedom of the individual has the highest vital value; • the existence of man is interpreted as a drama of
This imperative denotes an absolute, unconditional requirement and that one should always treat others as ends in themselves and never as means to our ends. No one should not have their individual freedom compromised for some other end, in particular for the good of the society. Kantians moral deontological theory explicates the value of every person existing. He would believe the act of creating savior siblings is morally impermissible and that the act does not respect the child’s basic human rights. Kant believes that intentions do not promote goodwill or moral duty.
According to the fictional character of John Green’s critically acclaimed novel, The Fault in Our Stars, “the world is not a wish granting factory.” (Green: 2013). The following statement highlights the arbitrary nature of life by establishing a metaphor between the generalized “world” and the wish granting organization embedded within the novel. Correspondingly, it suggests that while this organization strives for the fulfilment of particular wishes of cancer patients, the world however does not. Therefore, creating the contrasting comparison between the two that ultimately renders the world to be partial. Furthermore, it serves to indicate an extremist’s understanding of the concept or notion that is existentialism, which may be defined as