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जून, 2020 की पोस्ट दिखाई जा रही हैं

Gautam Budhha ka darshan

Budhha ka ihlokbaad:- Gautam Budhha ke darshan ka ek bdaa sidhant hai “ihlokbaad” ka sidhant. Budhha ke samkaleen jo bhi darshnik the ve sabhi “parlokbaad” ka samarthan karte the. Parlokbaad ke sidhant mein btaya gya h ke vyakti ko sadev parlok gaman ki ashaa rakhni chahiye.vyakti ko chahiye ke vo esi hi cheeje kare jis se unhe moksh ki prapti kar sake. Is sidhant ke dushprabhav ye h ke isme vyakti itne parlokbaadi ho jaate hai ke is Lok ki vilkul parvah nhi karte,aur is Lok mein bina kuchh achhe karma kiye parlok ki ichha m jeevan nikal dete h. Is parlokbaadi soch ka Budhha virodh krte hai aur ihlokbaad ka sidhant ka palan ke liye kahte h. Parlokbaad se vilkul ulat is sidhant mein Budhha kahte hai ke vyakti ko chaiye ke vo samjhe ke parlok Marne ke baad hota hai us se pahle Jo h vo h ye Lok. Arthat vyakti ko is Lok ko dhyaan m rakh kar karma karne chaiye. Ihlokbaad ka sidhant aaj Kal ke vishva m kaafi prachalit h,yaani aaj ke samay vyakti kebal is lok ki hi soch raha h Parlok ki use j
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Believing without evidence is morally wrong

Jara vichar kariye ke agar hame Sindhu Ghati sabhyata ke baare mein saboot na mile hote,toh kyaa ham sabhi aur puri duniya is baat pr vishwash kar pate ki sach much Sadiyo pahle esi koi sabhyata astitva mein thi. Aap bhi sochiye ke kyaa aap saamne wale ki us baat pr vishwash kar pate hai kis baat ko kahne ke baat agla saksh aapko saboot na de paaye..kyo hai naa! Esaa is liye Hota hai ke kisi baat pr bina Saboot vishwash karna tarkpurna nhi Hota. Jara socho ek vyakti,chuki kisi ne use btaa diya ke vo us phalani Jagah naa jaaye kyoki vaha bhoot hai aur vo uss par vishwash krke vaha se nhi jata aur toh aur tab bhi nhi jaata jab uska vaha jaana avasyak hai. Toh ese mein vyakti bina evidence kisi ki baat par vishwash apna hi ahit karta hai.kyo hai na! Kisi bhi tathya ki pushti mein evidence ki khasa jaroorat hoti hai,balki amuman esaa mana jaata hai ke vina saboot ke koii baat Mithya hai. Aapne akasar court ke andar un logo ki jinpar mujrim hone ka pura pura shak Hota hai,unhe kebal is adha
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Do people suffer by his choice

Is shirshak se judi ek bdi mashoor kahavat hai, ‘voya ped babool ka toh aam kaha se paaye’arthat jaisi karni usi ke anuroop phal.toh kya vyakti apni marjii se bhugt ta hai. Prashna kafii pechida hai kyoki bharat me ise lekar do viprit maanyataaye hai,logo ka ek gut is baat ka samarthan karta hai ke haa vyakti apne anusar apne vivek se karma karta hai,aur uske hi anusaar bhugat ta hai.iske vilkul ulat kuchh log kahte hai ke hamare janam se pahle hi brahama ji ne hamara bhagya likh diya hai,usi bhagya ke anuroop hi vyakti se uske karma hote hai,aur jo bhagya me likha hai vo use bhugt ta hai ,us karma ke phal ko bhugatne mein vyakti ka kuchh nhi balki bhagya ka yogdaan hai.  Pr ky aa sach me esaa hai ham jo kar rahe hai ya karege aur uska job hi parinaam hai vo bhagya ke anoorop hota hai! Chalo maan lete hai ke esaa hi hota hai toh , kyaa ravan aur kansa ne jo bhi karma kiye,kyaa unka us me jara bhi dosh nhi kyoki ye sab bhagya ki den hai,yaani ke ravan nirdosh tha phir sri raam ne
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John Rawls:-A Theory Of Justice

john Rawls 20vi sadi k eek mahaan daarshnik the.unka janam 21 february 1921 me hua tha.unhone apne jeevan bhar me anek pustake likhi jo ki amuman nyay ko lekar hi likhi gyi thi. Rawls bachpan se hi saamajik samasyayo ko samajhne me ruchi rakhte the,jiska parinaam hua ke unhone saamajik nyay ko khud bakhuvi se samjha apitu auro ko bhi nyay ki avdharna ke bare me btaya. John rawls ne 1950 mein lekhan aarambh kiya aur unka taatvik roop se pahla vichaar 1957 mein ‘nyaya uchitta ke roop mein’ prakashit hua. Unhone haward university mein adhyapan ka karya karte karte 1971 mein apni pahli book “ a theory of justice ” likhi . Is book ko likhne ke baad hi unhe vo ijjjat mili jiske baad ve nyaay ko lekar kaafi prashidh ho gye.is book ke baad unhone kai rachnaaye likhi jaise, ·         1993 mein political liberalism ·         1999 mein collected papers aur the law of people ·         2001 mein unki dusri book justice as fairness a restatement . Aur 2001 mein prakashit unki aakhri
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Vardhaman mahaveer ka Anekantbaad

Vardhaman mahaveer ne apne jeevan me kai sidhant aur sikhshaye di .Unke pramukh do sidhanto me se ek hai , Anekantbaad ka sidhant . mahaveer ka dushra pramukh sidhant padhne ke liye dekhe ek aur article   mahaveer ka esyadvaad https://philosophyistooeasy.blogspot.com/2020/06/blog-post.html?m=1 Anekantbaad ke sidhant mein mahaveer ji btate hai,ke iss dharti pr jo bhi vastu h prateyak vastu anay sabhi vastu se kisi na kisi roop mein judi hui hai.mahaveer ji ye bhi btaate hai ke prayetek vastu jo mojood h uski alag alag vishestaaye hai. Anekantbaad ka sidhant kahta hai ke agar ham kisi ek vastu ko sampurnta se jaan na chahte hai   toh hame anay sabhi vastuyo ko jaan na hoga. jain dharma mein ye bhi kaha gyaa hai ke jo vyakti kisi ek vastu ko sampurnatah jaan leta hai vo samast brahamand ko jaan leta hai. . Vese esaa karna samanya vyakti ke vash ki baat nhi Jiski suruaat 1970 ke dashak mein naarve ke ek vaigyanik ne ki thi.unhone btaya ke aaj vishav me ek bdi naitik samasyaa a
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Vardhmaan Mahaveer ka syadvada

Vardhaman Mahaveer ka jeevan parichaya:- mahaveer ka janam 6th century mein ek kshatriya parivaar mein bihaar mein hua tha. inki mata ka naam trishala tha. inka pita ka naam sidharth tha. inhone 30 saal ki umar mein grah tyaag diya tha. Vardhmaan Mahaveer n lag-bhag 12 saal tak tapasya (maditation) ki.  Inhe jain dharm ke 24ve tirthankara ke roop mein jana jaata h. inse phle bhi jain dharm mein 23 tirthankara hue parantu aaj jis roop mein hum jain dharm ko jante h vo sab mahaveer ji ke karan h. duniya bhar mein jain dharm ke log kafi kam h jis karan mahaveer ko vo prasiddhi milni chhahiye thi vo unhe nahi mil payi.  Vardhaman Mahaveer ne logo ko kai sikshyaye di jaise : 1-satya bolna  2-chori na karna  3-brahmacharya  4-aparigraha(yaani moh se door rhana) 5-hinsa na karna unhone kai siddhant bhi diye : syadvada anekantavada (unke in sikshyayo se kai log prerit hue,Mahatma Gandhi ji bhi unme se ek the jinhone mahaveer ji ke hinsa na karne ki sikhsha ko apnaaya)   Mahaveer ji ka syadvada
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what is happiness : a philosophical essay

Amuman ham kahte h ki jab kisi ke sath kuchh achha Hota h toh use khushi milti h.toh kyaa khud ka khush hona khushi hai?                         Toh us doctor ka kya jo kai dino s ek marij,jo kaafi ghambiir halat m tha uska ilaaj kr raha tha aur aaj jaakar vo mareej thik ho gyaa,toh kyaa vo doctor khush nhi hoga ? Bilkul hoga!par kyoo?yaha achha toh us mareej ke saath hua h.doctor ke saath toh ulta galat hi hua ke ab use uss mareej se aur fees nhi mil sakegi,jo use ab tak mil rahi thi.              Toh sawal phir bahi toh phir Khushi kya h? Ham kah sakte h ke man ka kush Hona Khushi hai.kyo?hai na,are us doctor ke khud ke saath veshak achha na hua ho pr us mareej ko dekhkar doctor ka man hi toh khush hua tabhi use Khushi mili.             Jara sochiye esaa bhi toh ho skta tha ke us mareej ko thik dekhkar doctor ka man khush na ho toh use Khushi nhi milegi.kyoki esaa bhi toh ho skta h ke vo doctor us mareej ko bachana hi na chahta ho.              Toh ab ate h is baat pr ke man ka khush
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Vivek Satya ki khoj nikalta hai

Is Lekh s judi ek prashidh kahani yaad aati h.ek baar ek raja ke darbaar m do mahilaye aai,jo kisi bachche ko lekar apna apna dava pesh kr rahi thi.is paristhiti me raja ke liye nyaya karna muskil ho gya.                                    Ant me raja ne apne Vivek ka istemal kiya aur Adesh diya ‘is bachche ke talwar se do hisse kr diye jaaye aur dono ko adha adha baant diya jaaye. Raja ke itna kahne par hi unme se ek mahila me turant kaha-“maharaj aap is bachche ko is mahila ko de di jiye”.us mahila ke esaa kahne par hi raja samajh gyaa ki bachcha kiska h aur nyaya saamne aa gya.                          Is kahani se ye toh pakka ho jata h ki Vivek satya ki khoj nikalta h.ab ate h is baat pr ki vivek Hota kyaa h?                        Vivek anubhavo or parishram se suchnao ka vyavharik anupyog karne s sambandit hai.                      Ek kahavat hai ki ‘kisi jhoot ko hajar baar bola jaaye toh vo satya jaisa lgne lagta h.kintu Vivek Andar tak jaakar satya ki khoj krta hai.is sandhar
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Western philosophy:An introduction

Western philosophy ki suruaat do philosopher Thales or phythagoras ne ki thi.western philosophy m Kai vishyo ko liya gyaa h aur yhi Karan h ki ise itni lokpriyata mili. Jese ki aristotle ( jo ki natural science,physics,biology or astronomy)jese vishyo pr likhte the.halaki ye sab sirf ancient period m hi dikhte h.        Yaha adhyayan ke liye western philosophy ko samay ke adhar pr baant skte h: Ancient: isme Kuch philosophers Hai. (Aristotle,plato,Socrates) Medieval: is period ke pramukh philosopher hai.(gelbert de la Porre,abubacer,mainmonides) Modern : iske pramukh philosopher(thomes hones,John locke,Immanuel Kant,John mill)
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Bhola Hona sahi h ya nhi

Bhola kaun hai kyaa bholepan ki koi paribhasha h, agar haa toh kya?ise hm usse jaan skte h jiska ek naam hi uske is gun k Karan pda. Ji haa hm sabhi devo ke dev Mahadev shiv ko Bhole ke naam s jaante h.                     Bhole ka arth hai jo bhul jaaye , toh bhulna kyaa hai?bhulna hai logo ki dusttao ko.kyaa aap ko nhi lgta ki Bhagwan shiv bhi esaa hi krte h.ve yah bhulkar bhi ki saamne bala Rakshas hai yaa munusya , use uski tapasya ke anurup Vardan de dete h.                     Vese bholapan bhulna Hota h toh kyaa bhulne ki koii maryada hai?aakhir Bhola vyakti kab tak bhulta rahe yah jaante hua bhi ki bhulte jaane s kahi n kahi uska bhi ahit ho raha h.kyoki agar koi aapke saath galat krta h aur aap uski galti ko bhula dete h toh ho skta h ke vo dobara s aapko haani pahuchaae.                     Bhola vyakti jb tak kisi vyakti ko chhama krta h jab tak vo us vyaki ki galti ko Sahan kr ske,kyo esaa nhi hai?                     Achha!toh kyaa Bhola hona sahi hai?kyaa aapko esaa nhi l
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Indian philosophy: An introduction

Bharat main darshan ka janam kebal Manav ke dukho ko khatam krne or tatva ki khoj nikalne k liye hi hua tha.bhartiya darshan Vedic kaal ke hrishiyo ki den h.Aruni aur yaagyavalkya ne Bhartiya darshan ki Neev Dali thi.           Bhartiya darshan ke baare m T.S. Eliot ne kaha tha-             “ Indian philosophers subtleties make                                                                                                              most of the great europian philosophers                                                                                                                    look likes school boys.”  Bhartiya darshan m do virodhi gut shamil h  (1) Aastik : jo log vedo ko maante the ve is path m saamil ho gye.yah sabse prachin vidha hai.is path main 6 darshno ko saamil kiya gyaa h(nyaya,vaisheshik,sankhya,yog,mimansa or vedant) (2) naastik :ve darshnik jo vedo ki satta ko nhi mante ve nastik kahlate h   Jese jain aur baudh darshan.
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Types of philosophy

Philosophy ko ham mainly teen bhago m baant  skte h.          (1)tatva mimansa (metaphysic)          (2)gyaan mimansa (epistomology)          (3)niti mimansa  Tatva mimansa:  tatva mimansa m ham tatva k baare m jaankari khojte h.                                                                     Ex- mool tatva kyaa h ? etc. Gyaan mimansa: gyaan mimansa ko gyaan ki khoj karne k liye upyog kiya jaata h.                                                    -Ex- gyaan kyaa h? etc. Niti mimansa: isme hm Manav ke krmo ko sahi ya galat thahraane ki mool paribhasha ke dwara koshish krte h.                                                                                                                                                                    Ex-agar vyakti apne bachaav m kuchh galat krta h toh Kya vo sahi h ya galat etc.                                                                                                                                                                    *in k
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Introduction to philosophy

Philosophy Unani bhasha ke do sabdo s bna h (philos) or (Sophia) jiska matlab hota h “prem” or “gyaan”.so philosophy ka mtlb Hota h “gyaan” se “ prem”.                     Bharat m ise “Darshanshastra” Kahte h. Darshan yaani “dekhna” ,Yaha dekhne ka mtlb sirf satahi dekhna nhi Hota , balki dekhna tb darshan bnta h jab usme teen baatein saamil ho: (1)bhav “ emotion”                                     (2) karma “any action”                                     (3) gyaan “knowledge”
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