अंग्रेज़ी लेखन – ज्ञान विज्ञान विश्व विद्यालय http://gyanvigyanprasar.com Global School of Science and Philosophy Mon, 01 Aug 2016 13:15:16 +0000 en hourly 1 https://wordpress.org/?v=5.2.3 Creating a commonwealth: a new approach http://gyanvigyanprasar.com/2016/08/blog-post_517.html http://gyanvigyanprasar.com/2016/08/blog-post_517.html#respond Mon, 01 Aug 2016 13:08:16 +0000 http://gyanvigyanprasar.com/?p=517 Creating commonwealth : a new approach Scene I ( In a room, I am sitting a little perplexed and 2 of my bosom friends,Anurag and Irfan enter the room and ask what happened, why so woebegone?) I: Dear friend, I have been given a great responsibility, and I donot know hoe to go about this. …

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Creating commonwealth : a new approach

Scene I

( In a room, I am sitting a little perplexed and 2 of my bosom friends,Anurag and Irfan enter the room and ask what happened, why so woebegone?)

I: Dear friend, I have been given a great responsibility, and I donot know hoe to go about this.

Anurag: Share the problem with us, we will try to resolve this.

Irafan: yes, by talking amongst ourselves, we can certainly come up with some ideas that will help you.

I: In fact, I have been assigned a project by the UNO to bring an entire habitation out of the extreme poverty. The people in that locality have been living in extreme poverty through many generations. I have been given considerable resources also. But, I am unable to decide the starting point, point from where I should take off.

Anurag: see, you cannot solve all the problems in their lives, moreover, something has to be left to be done by them also.

Irfan: No, but at least three of their basic problems must be solve.

Anurag: which three, please?

Irfan: well, they may be toilets and drinking water, nutrition, health centre.

Myself: what, they will do without education, even if we lift them out of poverty; without education they will soon relapse again in their earlier state of extreme poverty.

Anurag: then, I think since nutrition will take care of their health centre, we can replace health centre by the co ed-school up higher secondary.

Irfan: yes, and we can also use that school campus for adult education and that campus can also double up as a little dispensary with one qualified medical practitioner.

Myself: but the problem is these problems must be regarded by them also as the main problem.

Anuraga and Irfan: yes, that is the main problem, because all the asset we will create will have to be managed by them sooner or later.

Myself: so we are back to square one. We have come back from where we have started.

Anurag: It is not so. Let us go top them and ask them as to what are thing things they need most and then we should ask them to prioritize these need also.

Irfan: yes and in case their needs donot match our assessment, we can adjust our projects accordingly.

Myself: so, let it be so. Tomorrow, we will go to them and ask them as to what should we do for them.

Scence II

( next day, we three go to the people living in extreme poverty and ask the as to what do they need mot)

The crowd: why should we tell you, what do we need most. Many people earlier also came and asked the same question. We told them about our need. Then they went away. Prepared their project report and submitted them to governments/ agencies within and without and got the grants and gobbled them up.

(listening to this, I became woebegone and my pain at human frailty was visible on my face. Seeing this, an elderly woman from that community came ahead)

Old women: this child has been running a school for the other poor children since long. I think, we can trust him.

Myself: I am a man who never goes back without completing the work.

Old woman: yes, I know it. I donot know about other. But let me recount three greatest problems I face. These are the days of rainy season and I find it extremely difficult to go to field for latrines. Second, problem is that some time it so happens that I donot eat vegetables since months.So, do something for vegetables. And do something that my granddaughter may read so that she may read me out some stories of modern age in my old age.

Myself: Madam, are you still to reach your old age.

Old woman: why not, tomorrow, I will be older than today.

( Now, a young lady comes out)

Young lady: Whatever, mama has said is all true. If you do some thing for these three things, we can take care of the rest of the things and will come out of this drudgery and never relapse in that. But keep in mind that our menfolk are very irresponsible and it is very hard to get done anything by them.

Myself: Well, We will come tomorrow again.

 

 

 

Scene III

Myself: So, sirs, we are again back, from where we had started. If their menfolk are so irresponsible, what can be done. Moreover, their keep their women also so harassed and disempowered.

Irfan: men or women, they are disempowered only till they have no cash money. If they have cash money, they can do anything or can get anything done by anyone.

Anurag: yes, and at least their children will obey the.

Myself: then let us do, one thing. Let us first divide the entire money in three for three projects and then divide the money by the number of the families there. Then let us  give them that money by depositing them in the bank accounts in the name of the Woman of each family.

Anurag: then?

Irafan: what?

Myself: then after some days we will go back to them and collect the money needed for making a set of community toilets for them. When they will give money this way, they will think of the community toilets as a personal as well as the common property of themselves and look after them well.

Anurag and Irfan: aha, this is a great Idea.

Myself: thanks.

(So we did the same, some fifteen day later we went to them and deposited equal amount in the name of the woman of each household. Again after fifteen days, we went to them and said that we have to construct a set of community toilet for them and we need money for that and they should contribute. To our surprise, every one vied to contribute as much as possible than the desired amount. So, the toilets were constructed and every family of that community took care of the toilets, by turn.)\

So, one by one this way, we solved all the three problems or the questions like  toilets, drinking water and vegetable and a primary school. That is first depositing the money in their account and then seeking the contributions from them on egalitarian basis. This way developed a new way to create the common wealth.)

 

By Krishna menon.

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Reclaiming the common space http://gyanvigyanprasar.com/2016/07/blog-post_498.html http://gyanvigyanprasar.com/2016/07/blog-post_498.html#respond Fri, 22 Jul 2016 09:26:22 +0000 http://gyanvigyanprasar.com/?p=498 Reclaiming the common space I st example (On the cross road, four women are seen standing. One harassed woman is coming with her daughter, daughter’ ankles are bleeding)   The first woman: hey sister, what happened, why your daughters ankle is bleeding? The harassed woman:she was playing on the road, a motorcyclist hit her and …

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Reclaiming the common space

I st example
(On the cross road, four women are seen standing. One harassed woman is coming with her daughter, daughter’ ankles are bleeding)

 

The first woman: hey sister, what happened, why your daughters ankle is bleeding?
The harassed woman:she was playing on the road, a motorcyclist hit her and sped away.
the second woman: but why was she playing on the road? what happened to the wee litttle park by the side of your home.
The harassed woman: the wee little park has been turned by some persons in the big car park.
The third woman: how come, how is it possible?
The harassed woman: I donot know. they say that a common park has now become a common car park.
Forth woman: we can have this discussion later, first let us take this girl to some doctor.
(All agree.They do to the doctor and they get the girl’s bleeding ankles bandaged. now they are on the road again).
First woman: Noew the girl is at ease. Now we have to think as to how to reclaim that common space and convert that bog car park in the wee little park as it once was.

 

Second woman: that is easy. Let us go to the municipal officers and lodge the complaint.

 

All woman: yes, yes. Let us go there and make some noise.

 

(All the five woman and the wee little girl are before the municipal officer)

 

The first lady: there was a wee little park  near my house. Now that is no more!

 

The municipal officer: what, what happened to that park, that was the common space for all of us. How can it be no more?

 

The second lady: Now that has become the common private.

 

The municipal officer: what does this mean? I never heard any  phrase like this?

 

The third lady: all the car owners have together grabbed the park and turned that into a collective private park for their cars.

 

Municipal officer: how can it be done.

The fourth lady: yes they have come up with anew definition of common space. They say that park is still the common space, albeit for the car owners.

 

Municipal officer: I think it cannot be allowed.

 

The fifth (harassed) lady with her wee little daughter: Now see, the result of this new philosophy of common private, my wee little daughter has injured herself while playing on the road. She has to play on the road as there is a car space in the park, but no common space.

 

The municipal office: Now, I understand the case. But what can I do in this fight between two kind of commons.

 

All the women in unison: then who will resolve the issue. This new definition of common for the cars also robs their children also of the play ground. So, our claim is for them also.

The municipal officer: So, what do I do.

 

The wee litlle girl: simple, uncle. Put a gate so big in the park that only little chilfren and their parents may enter; no animal, no car..

 

The municipal officer: right my little daughter. Very smart solution, indeed.I will do so right now. Come, show me that park.

 

( later, the same day, all the cars were put outside the park and a big gate was put in and it was locked also, so that no car, no animal may enter in the car. In the evening, now, many children can be seen playing and singing and dancing in the park)

 

IInd example:

 

the above story is the real story of my street.(L- Block, Mahavir enclave, New Delhi-45) But what happened afterwards was still more amazing and it keeps us amazed all the time even now. After vacating the park, the car people started parking their cars on the roads and now there is a permanent jam on the street and for the people walking on the road, getting tick off by some vehicle and getting their clothes torn is a real occupationa hazard. The children still live dangerously as now there ios very little space left on the road. We have complained to the municipal authorities but they say that this is a national problem, may be in Delhi, it is more deadly. So, nothing can be done and the jury is still out. But our fight continues. Perhaps, this problem also needs a new smart idea by some other wee little girl. But, we do not want any other wee little girl injured again. So, take care of them well. Hence, the problem remains as unsolved all across the nation as it is in the national capital. By the way, I would like to put this also on record that one other pastime of us Indians is to encroach upon the pavement and footpath in all the market, so that the buyers and customers re forced to spend as much time as possible in the market; so that the GDP of the nation grows leaps and bound.

 

So, I think people and the government will have to work hand in hand in order to restore the commons to the COMMON.I my self did the same and in case of restoration of the park to the COMMON, I was successful but as far as restoration of the commons like pavement and footpath to the COMMON is concerned, the fight is much bigger and the struggle goes on.

 

Now a couplet by me encapsulating the essence of this write up.

:The more the common space and the wealth,

The more the private happiness and the health.

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four causes, a little skit http://gyanvigyanprasar.com/2016/06/blog-post_470.html http://gyanvigyanprasar.com/2016/06/blog-post_470.html#respond Thu, 02 Jun 2016 07:31:38 +0000 http://gyanvigyanprasar.com/?p=470 Four Cause of Aristotle   A dramatic treatment   ( Four little children are seen dancing on a stage. Two of them are girls and two others are boys. One boy is bigger other the smaller. One girl is bigger, the other is smaller. Suddenly, one girl, the bigger one, comes to the ahead and …

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causes2Four Cause of Aristotle

 

A dramatic treatment

 

( Four little children are seen dancing on a stage. Two of them are girls and two others are boys. One boy is bigger other the smaller. One girl is bigger, the other is smaller. Suddenly, one girl, the bigger one, comes to the ahead and starts dancing and singing)

 

Bigger girl: Hey, I am the formal cause of the world,

Following me, whole cosmos has unfurled.

 

Smaller girl: So what, I am the final cause,

Unto me all the things pause.

 

Bigger boy: But without me nothing can be done,

I’m the material cause, I’m behind all fun.

 

Smaller boy: So, what without me you are nothing,

I’m efficient cause, I am the king.

 

( An old man come from the left side of the stage. There is no light on his face. So it cannot be clearly seen.)

 

The Old man: hey children, what is all this noise about? How can there be four causes for one thing or one event please explain? Suppose this is a table, then tell me in this case which of you are responsible for which feature of this table?

 

Material Cause: well then listen. I am the material cause, that is I am the wood, the timber, without which there can be no table. So, I am the most important cause.

 

Efficient cause: hey liar, but who shaped the table in this manner. It is the art of table making and the carpenter. And I am the responsible agent for that. Without me you will languish forever in the wooden condition.

 

Final Cause: Aha! What sophistry! Why will any one make a table if he has no use for table or if table in itself has no use. So, the final aim is the main thing that makes a thing done or that makes a work done. Without me, you all are naught.

 

Formal cause: Wholly false. Who and  How and for what purpose and with what material one will make a table, if there is no form or no idea of a table in first place. Without me, the presence of you all three is of no use. It is a huge nonsense.

 

The old man: Peace children, Peace. Now I understand that how you all cooperate with each other to bring any thing or any event in existence.
Now reply to some more of my questions.

 

All the four causes (in unison): Ask me.

 

The old man: Suppose, only one of you were in the world or universe now onwards. Then what can be done by you.

 

(For a moment all the four causes are stunned. But as always, Formal cause, the bigger girl takes the lead)

 

Formal Cause: Well, there will be no difference to me at all. I will continue deliberating upon the forms of fundamental things and also on the things that can be derived from them and still remain no less fundamental.

 

The old man : so you will be developing new and newer philosophies as and when required.

 

Formal cause: no, not as and when required. Philosophy does not believe in doing things at eleventh hour. I will be developing philosophies on my own pace and much earlier than it is needed. May be useless at the time when I develop them.

 

Final Cause: I will also continue my work. I will go in deliberating upon the aims and objectives of each and every thing in the cosmos. I will also be musing on the kind of things that may come in existence in future and deliberate on their best possible use.

 

The old man: So you will  work with a view to create true happiness for all human being.

 

Final Cause: No, I will do this with a view to create happiness for each and everything. I will continue giving appropriate ethics to all human being for the benefit and happiness of all living and nonliving.

 

Old man: hey! what do you mean by happiness to non living.

 

Final Cause: The happiness of non living consists in efforts of all human beings to preserve them. They may be non living in themselves, but they are always home to innumerable life forms.

 

Material cause: I will be there always. Even without any thing else evolution is my general nature. And I will continue my evolution, irrespective of any use made of me by any one. I will be always present for any one to do any experiment on me

 

The old man: This means you will help science and scientists. You will give birth to science in civilizations which experiment with matter and respect materialism.

 

Material Cause: yes. And I will also help those who make use of me for the welfare of all the living and non-living because in any case I am the only thing that is indestructible.

 

The old man: you mean to say that your  are permanent as well as changing.

 

Material cause: You are true, however paradoxical it may sound.

 

Efficient Cause: I will also do my work. Even otherwise, I am always busy. I will continue experimenting with matter and try to give it all kind of form and purpose.

 

The old man: It means you will be making new and newer thing for the benefit of all.

 

Efficient cause: Not benefit, sir. For the happiness of each an all.

 

The old man: This means you will be giving greater and greater heights to experimental sciences.

 

Efficient cause: yes, because that is the material basis for happiness.

 

The old man: So, in a way you four taken together give answer to some of the most basic questions of humanity; namely: (1) what (2) How (3) Why and also (4) which or who are behind any thing or event.

 

All the four children: Yes sir.

 

The old man: there is one more thing. In case all of you work together, you can give rise to new and newer technology. Like you all came together and made a table. You should know that in a very old and distant language Sanskrit the word for the work/art of a carpenter is Takshna. This word is cognate with Technae.

 

All the four chidren: We promise henceforth that we will all be together if any one wishes so, for the happiness of each and all.

 

( again from the left side of the stage more older man comes in, suddenly there is light on the faces of both the old men and every one recognizes that the earlier old man was Aristotle and the later one is Plato, the Master of the master of all who know.)

 

The Older man: hey old man, well done. A great improvement on my one and only cause. The form. The idea. It was truly said by one of my Indian counterpart that a teacher is a teacher only if his disciple leaves him behind. This way, today you have made me a teacher indeed, not only in words.

 

The old man: It is all due to your teachings.

 

(The end)

 

 

 

 

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Donot be afraid of death http://gyanvigyanprasar.com/2016/05/blog-post_443.html http://gyanvigyanprasar.com/2016/05/blog-post_443.html#respond Tue, 31 May 2016 08:50:23 +0000 http://gyanvigyanprasar.com/?p=443 Do not be afraid of death (seen by me in dream) (On a high way two persons are seen walking. One is humming something and the other is curious about what is he humming. The humming person is Charvak and the curious one is Epicurus)   Epicurus: hey, sir, what are you humming so sweetly, …

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EpicurusDo not be afraid of death

(seen by me in dream)

(On a high way two persons are seen walking. One is humming something and the other is curious about what is he humming. The humming person is Charvak and the curious one is Epicurus)

 

Epicurus: hey, sir, what are you humming so sweetly, what is its meaning?

 

Charvak: It is my couplet in Sanskrit. Its meaning is ‘live happily till there is life. For no one is outside the gaze of the Death.

 

Epicurus: by god, this is what I also say. That one should not fear death and that from every other thing there may be some security, but as far as death is concerned we live in city without walls.

 

Charvak: So nice. At least, there is some one person who thinks like me. There in my country every one was against this doctrine of mine. They started by burning my books and ended by burning myself. So there is no use in myself telling something about my own philosophy as there are no takers for my philosophy. So, you tell me something about your own philosophy.

 

Epicurus: Though in my sect one is not supposed to dwell upon one’s own philosophy, I must do that for you as you are such a nice person. My philosophy can be summed up in one basic doctrine: do not be afraid of death.

 

Charvak: but why?

Epicurus: one should be afraid of nothing but bad feeling and bad sensation. When one dies his body as well as soul are dispersed and scattered and one is not in position to feel anything. Since, bad feelings depend on our capacity to feel, and when dead we cannot feel anything; there is nothing to fear.

 

Charvak: but what if one is afraid of the very thought of death?

 

Epicurus: hey, why should one be afraid of anything like death that will come in some future. This kind of fear is unrealistic and sooner one gets out of this, better it is for him.

 

Charvak: but what about a person who is afraid of the very existence of death?

 

Epicurus: in case of one’s own self, it is once again an unfounded fear.

 

Charvak: But what if one is afraid of the death of his near and dear ones?

 

Epicurus: there are two things in such cases. Either one dies prematurely or when one is ripe in age. In case, one dies prematurely, it may be natural and also in some case unnatural due to sickness or accidents. In case, one dies prematurely, but naturally; we must ensure that we all and he or she take care of the said person so much that he lives gloriously like a flower or like a singing bird. So by scrapping death or fear of death, I make it imperative for all of us that we all take care of each other very well.

 

Charvak: but what if one dies due to sickness and accidents?

 

Epicurus: in that case living well with each other and at ease with oneself is all the more necessary and compulsory. I always say that justice is not heaven ordained. It is a compact contract among mankind.

 

Charvak: so there is no use in blaming the gods if one dies due to sickness or accidents or prematurely. It is due to the injustice of society against the individual and also the injustice of individual against one’s own self.

 

Epicurus: yes, it is precisely due to this that I said that death should not be feared. The moment we believe in death all other kind of things like faith, fate and afterlife and rebirth and god-ordained justice come creeping in. To me, only life exists because till the time I am living, death does not exist; and the moment death comes and I die, I do not exist. So it matters not to me whether there is a death or there is no death. To me, it is only life that counts.

 

Charvak: So true. Your philosophy is a great humanist philosophy. You are right, in fact a whole business stands on these bogus ideas. People are duped by the priests and the godmen who exploit their fear of death and the torments in after life and in rebirth.

 

Epicurus: This is why I said that our soul experience pain and agony through our body. And in death our soul is separated and scattered and dispersed away from our body and body itself is also scattered.  So there is no question of pain and agony after death in hell and in rebirth on earth. I donot believe in transmigration of soul, a dogma propagated by Pythagoras.

 

Charvak: well said, sir.

 

Epicurus: Though, in the beginning you said, you would not like to dwell in your philosophy; I see that you got it said by me.

 

Charvak: oh sir, in fact our philosophies though born in far afar land were in fact so similar that we both got carried away.

 

Epicurus: So nice of you that you acknowledged my contribution also, because, you were there on this earth earlier to me.

 

Charvak: So let us recount once again our philosophies. So the first thing is to live joyfully.

 

Epicurus: And the second is to let others also live equally joyously.

 

Charvak: the third is we donot shun happiness for the fear that is  often accompanied by pain.

 

Epicurus: fourthly, likewise we donot shun life for the fear that there is something like cessation of our life which some people call death.

 

Charvak: fifth, take life as it is and as it comes, live simply.

 

Epicurus: and allow and help other also to do that.

 

Charvak: donot be part of any business based on death and heaven and hell and afterlife. And most importantly donot be duped by the businessmen of death.

 

Epicurus: Always remember that you cannot live joyously and justly by yourself or in yourself; unless and until you live with other people joyously and justly.

 

Charvak: Very good. One more thing, donot be befooled by the priestly classes.

 

Epicurus and Charvak both: Always remameber: it is impossible to live a pleasant life without living wisely and justly and it is impossible to live wisely and justly without living a pleasant life.

 

( Note by Krishna menon: I myself subscribe by the doctrine of both these great persons. That is why I have dramatizes some of their thoghts.)

 

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Euthyphro in 21st century http://gyanvigyanprasar.com/2016/04/blog-post_357.html http://gyanvigyanprasar.com/2016/04/blog-post_357.html#respond Mon, 18 Apr 2016 12:23:25 +0000 http://gyanvigyanprasar.com/?p=357   Euthyphro in 21st century (Socrates and Euthyphro in The king’ s i.e Archon’s court)   Socrates: Hey Euthyphro, how come you are here?   Euthyphro: I am here to prosecute my father for a murder.but what are you doing here?   Socrates:  I am also here in connection with a litigation in which I …

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Euthyphro in 21st century

(Socrates and Euthyphro in The king’ s i.e Archon’s court)

 

Socrates: Hey Euthyphro, how come you are here?

 

Euthyphro: I am here to prosecute my father for a murder.but what are you doing here?

 

Socrates:  I am also here in connection with a litigation in which I have to answer the charges leveled against me by Anitus and Melitus and company. They have accused me of leading the youths stray and also worshipping foreign Gods.

 

Euthyphro :so sad.

 

Socrates: But how could your father murder some one. He is such a nice man.

 

Euthyphro: Oh, he did not do it knowingly. But a murder is a murder. And it is in the interest of Piety or justice that he be punished.

 

Socrates: But, I think puniing one’s own father is not right, nor it is pious.

 

Euthyphro: No, I think, rules of  piety and righteousness are same for one and all. So, even if a father acts in an injudicious manner, he has to be punished by a sun with the help of the court.

 

Socrates: But what is Piety? What is righteousness? Do you know it. Can you define it.

 

Euthyphro: yes I know it that which is right and pious is dear to Gods and that which is wrong and impious is abhorrent to Gods.

 

Socrates: that is fine. But how can you or I know what is dear to the Gods and what is abhorrent to the Gods.

 

Euthyphro: there are many ways.

 

Socrates: tell me some of them.

 

Euthyphro: Well, one is the traditional belief  about right and wrong.

 

Socrates: go on.

 

Euthyphro: Other is the looking into holybook.

 

Socrates: and?

 

Euthyphro : the consensus of the people around.

 

Socrates: but all of these are very fond of giving quite contrary and conflicting opinion on almost every issue.

 

Euthyphro: that is right.

 

Socrates: then what to do? Think of some other definition for piety and righteousness.

 

Euthyphro: I cannot think of anything more. You think and tell.

 

Socrates: What can I do. All the world knows that I know nothing. The thinking and answering has to be done by you. Just put a little stress on your head and you will certainly come out with some better definition  of piety.

 

Euthyphro: yes, I got it. Just as you mentioned ‘head’ I suddenly recollected that whenever I thought of doing something wrong, some part of my head though feebly tried  to desist me from that.

 

Socrates: Right. Go ahead.

 

Euthyphro: When ever I  heeded that feeble voice from a part of my head, I came out of that issue as a happier man. But whenever, I did not heed that; I ended up as a sad person and cut a sorry figure.

 

Socrates: So, to decide whether some thing is right or wrong in the eyes of God, we should look within.

 

Euthyphro:  But the problem is that dissenting voice in the head is very feeble, and I often do not feel like heeding this.

 

Socrates: Is that the case now?

 

Euthyphro: No, this time the voice was quite strong which said that I must prosecute my father.

 

Socrates: I see. Is that voice negative as well as positive as the case and issue may demand.

 

Euthyphro: Yes.

 

Socrates: But in my case case, it is only negative. It only says me ‘what not to do’ it never says me ‘ what to do.

 

Euthyphro: It means that the Gods within you are not strong enough.

 

Socrates: Yes. It may be the case. After all. I have grown old. Now, it is time for me to go to the court. But,  I would like to caution you that you should not tell any one that you look for Gods’ within.

 

Euthyphro: but why?

 

Socrates: fool, they will try also for the same thing as they are doing in my case.

 

Euthyphro: Well, I will heed your outside advice also.

 

Socrates: yes, you should. I do not wish that youths should also meet the fate of a old person like me.

 

Euthyphro: thatnks, Socrates. I must say that you may not know your self anything. But you certainly help others in knowing all kind of things. Before talking to you I did not have such a clear Idea of Sacred and profane or right or wrong.

 

Socrates: yes, but do you think that believing in Gods outside is of no avail and use less?

 

Euthyphro: No, believing in Gods outside is also Good. They punish the wrong doing in the same life.

 

Socrates: It means if you donot heed the Gods within, Gods without will punish you.

 

Euthyphro: Well said. Moreover, the fear of punishment by Gods outside, makes the feeble voices of the Gods within stronger. I have to this realization after talking to you.

 

Socrates: But now I have developed some doubts about this realization. Do you think that Gods within will always guide you correctly.

 

Euthyphro: why not?

 

Socrates: but what if your mind is inebriated  or intoxicated?

 

Euthyphro: O! I could not think what to do in this case as in such a situation the Gods within may very well fail?

 

Socrates: So, in the end we are no wiser! We could not arrive at a definition of pious or righteousness.

 

Euthyphro: This is not my fault. You always do this to all Athenian. You are just keen on wasting the time of others in the name of dialectics and discussion.

 

Socrates: But what can even I do? If I do not voice my doubts people will carry on with wring belief.

 

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