Introduction
Plato’s Socrates and, the famous Bhagavad Gita’s Krishna are two compelling characters who have strongly influenced the lives of many. The two characters share many similar qualities, as well as many different qualities. In this essay, I will thoroughly compare and contrast these two remarkable characters. Although Krishna and Socrates were significantly dissimilar in their views and values, they did have some similar characteristics. For example, the two were extremely persuasive when it came to giving advice. They both had a very different ways of getting their points of view across and making others listen to them. Many people looked up to them. Another example of how the two characters are alike was the fact that they both understood that obligation, both civic and spiritual, was very crucial. The obedience they manifested to the gods, as w
...ell as their responsibility to the state, was a crucial factor in both Socrates and Krishna’s lives (Peter).
Prince Arjuna of the Hindu scripture Krishna each has a unique character quality that describes their philosophies and makes them active. In essence, you could say that they both listened to a strange voice in their head that helped them on their respective destinies through enlightening inner-dialogue. Socrates called this circumstance the daimonion, while Prince Arjuna was guided by what he referred to as the God Krishna.
The word daimonion originated from Greece, while other philosophers define it as “an internal mentor conceived as partaking of the nature of evil or inspired by one.” From this definition, you can at once ascertain a stark contrast in Arjuna’s God which is associated with good, and Socrates’ demon referred to as evil. It is clea
that Socrates relied rather heavily on the spiritual advisor and conversed of it often and in no less than eight dialogues attributed to Plato and three written material of Xenophon are there references particularly to it. But what then, concluded, is the guide of Socrates’ daimonion, it seems as if the essence served as an innermost-conscious to Socrates, one that only expounded of the disadvantages and never the advantages. The internal-oracle would warn Socrates with instructions such as ‘this is how it should be or ‘this should not be’ but would never coerce Socrates into obedience (Peter).
Conclusion
Therefore, the action of the prince would come from inner-self rather than the guide from the advice he got. However, when I review disagreeing perception about the production and the films, it becomes evident that many objections have failed to account efficiently for the exigencies of cross-cultural and intersemiotic translation, the processes involved in the transmission of a text from one culture to another, and the change of a text from one sign design to another. Hence, fighting for what is right is the key factor in the conversation without worrying too much about the outcome. The consequences do not matter; we should fight today for what we think is right to build a better tomorrow. There are many things at stake here, but we need to gather all the strength from our inner self. The people should strive to change their lives for the better. According to Brook’s vision, it is evident in the theatre in one way or the other, it visualizes very naturally and traditionally,’ it could be perceived to be a field of study in
the video which confronts and explores the Tradition (Peter).
Works cited
- FSCJ Center for eLearning | PHI2010-Mod3-
- Peter Brooks Mahabharata Krishna talks to Prince Arjuna
- Peter brooks “Peter Brooks Mahabharata: Krishna talks to Prince Arjuna” (2016) retrieved from: https://www.youtube.com/watch?v=_B4Z1PB97KY
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