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Socrate

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Socrate
Socrate’s attitude vs the Good Brahmin’s attitude Anonymous
University of the People
September 2017

Introduction
For a considerable length of time philosophers have sought on numerous ideas and presently can't seem to find more information about our reality, our conduct and the explanation for our reality. Philosophers have been on missions to discover the motivation behind religion, the idea of government, transcendentalism and human personality. For a considerable length of time they have inspected our reality through their basic and explanatory considering and have accompanied responses for some of our issues. In this assignment I will be comparing and contrasting Socrate’s attitude about philosophy with the Good Brahmin’s
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He would try to research and study to gain knowledge of the world but could not end up with a definitive answer, which leaves him with more unanswered questions to solve. In the Good Brahmin’s case the only route to true happiness is through ignorance, however, this kind of happiness is not rewarding. Despite being a well educated man, he had no knowledge about the existence of the world or how we all came into being, and this caused the Brahmin to be sorrowful and in distress, making him unhappy. Therefore, this resulted in a contradiction with his theory and his reality. Could he be wrong? Or maybe this happiness through ignorance doesn’t last very …show more content…
Socrates believe that people will always do things with good intentions, even if what they are doing is considered a “bad act”. Therefore, every action is based logic and a practical line of reasoning. If they pursue that action having good intentions and they become conscious that it is wrong or dangerous, then they will refrain from ever doing it again. In contrast to the Brahmin, Socrates had a more inspirational state of mind toward life and mankind. He trusted that individuals would profit by learning and they would discover happiness and satisfaction as soon as they comprehended their motivation in life and that information was not a burden and obliviousness is not

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