Comparison of the Bhagavad-Gita, the Daodejing, and the Book of Genesis In a comparison of compassion shown to the characters within these religious/philosophical texts, compassion or mercy is viewed as a virtue of the man of antiquity. Likewise, the man of ancient days experiences a certain honor in fulfilling his duties. Therefore, it can be shown how a man in the ancient world could place a higher value on compassion than he would on duty. The dialogue between Arjuna and his friend, the god Krishna, begins with Arjuna showing compassion for his relatives and friends, however, it concludes with Krishna reminding Arjuna that to do nothing against his foes would cause much dishonor to him and his family. In the Bhagavad-Gita, Arjuna, upon
She gave Gilgamesh advanced on living and how one may get over the sorrow he feels. The story says Shiduri told Gilgamesh, “let music and dancing fill your house, love the child who holds you by the hand, and give your wife pleasure in your embrace” (p.50). She was telling Gilgamesh to be happy with life and appreciate where he’s at in the moment. There was more women in the story and each had its own significant story line in Mesopotamia. The story may lack respect for women but maybe that was the culture in ancient Mesopotamia.
Indra, regarded here as the “highest god among the gods” lusts after a child, who he later stalks and deceives (19). Yet, the even more disturbing part of this tale exists in the relationship between Gautama and Ahalya, husband and wife. In this depiction of marriage, the husband punishes his wife much more harshly than he does the man who schemed her into sex. This outcome portrays involuntary female infidelity as worse than sexual coercion. However, Rama and Sita’s marriage, which composes the bulk of the epic, overshadows Ahalya’s story to provide a vision of passionate, forgiving, and loving Hindu marriage.
People constantly look for differences in those who stand out rather than looking for similarities. Instead, these differences make people feel bad for them, giving them this sense of sympathy which is bad, “Sympathy literally diminishes the wonderful, replacing awe with pity or the delight of the “cute” (354). People with disabilities would be categorized under the “them” category since they are different and don’t meet the typical human standards. When people are different they are considered to be unordinary, Thomson doesn’t want the reader to think that of people with disabilities stating, “Imagining disability as ordinary, as a typical rather the atypical experience, can promote practices of equality and inclusion that begin to fulfill the promises of a democratic order” (Thomson 372). What is being said in this quote is that people need to stop seeing “disability” as unordinary and that doing so will help people start making the “unordinary” feel part of the community promoting equality.
He viewed the war of Arjuna against his relatives as a symbolic war within each of us against those elements of our characters or mind that we are much attached to which inevitably also lead to outcomes that we dread. This means a struggle within us to do what our will opposes in the name of duty. Therefore, Gandhi does not think that the Bhagavad Gita promotes violence. Traditional interpretations are that the body is just a vessel for the soul which is a product of the greater self. When a person is killed, he is not really “dead” as his soul will go though the samsaric cycle until his karma is paid off.
They place disability at the core of their identity in order to ‘reclaim the body’ from the models that diminish the value of people with physical disabilities. as a valued concept in identity formation has largely been the result in the shift from the medical to a social discourse on disability[ Peters and Chimedza 2000, pp. 248]. Some individuals (youth with disabilities)assert outright pride in their disability. This can be explained by emulating it with the phrase "black is beautiful".
Not only is the movie quite comical at times and very light-hearted, but it also flips the script and shows its audience the truth behind the hurtful stereotypes they find so hilarious. This movie also emphasizes the idea that we should not separate ourselves from the disability community and categorize ourselves as “us” and “them.” We, collectively, are human beings that deserve equal respect and rights. And as Steve shows us at the end, these people society labels as “disabled” are not as different as the stereotypes would have us believe. “Normal” is not something that can be defined by any one person because “normal” does not exist. Disability is an attitude, not an attribute.
Scott Hamilton once stated, “The only disability in life is a bad attitude.” Disability is only an obstacle in a person's life, but it does not set the identity of that person. John Steinbeck's novel shows how disabled people are treated differently by writing about their heartbreak and sorrow. Many individuals with disabilities feel that a disability is a wall blocking them from achieving their goals. In our society, people are told what to be and what to do with their disability, but one should have the choice to carve their pathway to success. In John Steinbeck’s novel, Of Mice and Men, Steinbeck portrayed a political statement by looking at mental and physical disabilities through different characters such as Curley's Wife, Crooks, and Lennie.
He did not do anything like his brothers because of two reasons; Since they were all treated differently they grew up differently. Some better than others. His brother became rich and famous because of all of their actions. For Willie, he was different. He calls himself a weak and a simpleton but for a different reason.
What Anshuman A Mondal reads as reason being bound with desire in the novel can also be read as satwa being entwined with rajas in human life. Even Assistant Superintendent of Police Jyoti Das who shows a remarkably grand philosophical objectivity in his attitude to and association with the world and the life, ultimately succumbs to rajas when ‘terrified of the future, without a past, aware only of the prickings of his painfully virginal flesh’(The Circle of Reason 440) he becomes obsessed with Kulfi. Bhudeb Roy, another important character in the story, initially appears to be the epitome of rajasik guna. Balaram’s sattvik scrutiny revealed that Bhudeb Roy’s project of opening the school was not wholly spiritual; and that even his worship of Ma Saraswati was ‘not learning’, but ‘Vanity’( The Circle of Reason 33). Ironically enough, it is this same Bhudeb Roy, Balaram’s alter-ego, his doppelganger, who speaks out sattvik sentiment after the plane crash: “ A new time beckons.