What or divine. The corresponding cities and individuals that

What
Socrates refers to as madness can mean an internal understanding of human
beings regarding a subject and thus, making informed decisions about a matter
of concern in different situations. For example, the revelations given out by
the prophets and the prophetesses in religious contexts are subject to the
understanding with which they have with the province or divine. The corresponding
cities and individuals that pay allegiance to the revelations do so because of
their internal understanding of the messages and the process through which they
are revealed rather than because of madness.

It
is possible for a boy to choose a non-lover the lover without necessarily
putting madness into the contest. The boy might have understood the distinct
traits of the lover with which he does not conform and thus, presumes the love
to be doomed should it be pursued. This sort of reasoning would make the boy
choose against a lover for a non-lover. It`s not possible to agree with
Socrates second speech to have told a lie in the first context. “I told a lie
when I said that the beloved ought to accept the non-lover when he might have
the lover, because the one is sane, and the other mad” (Rowe 245). This form of
contradiction shades a ray of doubt over Socrates take on his second speech in
his attempts to recant Stesichorus.

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Madness
is plainly a bad because it is classified as madness due to the non-conformity
with the ways of the people. There can not be two sets of madness the evil one
and the divine one. If the divine intervention to people in the form of
prophecy is considered to be divine madness, what then will we say forms
sanity. People always try to please and are like the gods in all that they do
and achieving this ultimate goal is to be able to talk to the gods and be
guided by their wisdom. If prophecies are considered to be divine madness, then
it would be true to say that all people pursue madness all their lives in their
attempt to be like and talk with the gods.

The
failure of an individual to understand process does not make those that
understand it to be mad. What appears to be an inspiration during a prophecy
could mainly be a revelation by the gods about the situations facing different
individuals. It is not right to always expect the priest to reveal about the
future when there is no need for such revelations. The working of the heavens
is significantly different form that of the people, thus, people fail to
understand why on certain occasions, the prophets do not have to predict
another person’s future.

The
close relations between the words mantike which signifies prophecy and make
which implies madness does not necessarily mean that the two are the same or
related. This only points to the limited nature of the understanding people had
at the time. As we grow in knowledge about life and religion, we should realize
the difference that exists between evil and the divine. The difference is like
that of light and darkness which despite the close relation and contrast, are
significantly different. The effects of darkness can only be undone through the
introduction of light in the process. Arguing that prophecies are a special
type of madness is similar to saying that darkness is a special type of light.

This is not true because of the complete contrast and difference between the
two despite the closeness in usage.

Prayers
have the capability of undoing bloodline guilt due to the divine intervention
in the process when reached out to by the chosen sets of people, the pure in
heart. Just like light would shine over, darkness prayers and religious rites
are capable of delivering those in need of such deliverance because the
providence works especially with the prophets and the propheteses to
communicate to the human race and their spiritual forms.

The
consideration of what constitutes madness concerning prophecies is similar to
the development of human beings. When one is a child, he or she does not
understand the majority of things being done by the elders. Whenever parents
restrain their child from doing certain things, the children feel offended, and
in this aspect, they may be justified to think that the parents are mad. But,
as they grow up they come to understand that from and elder perspective, it is
the children that appear to be mad. Equally, in the religious contexts and the
divine intervention processes, those who have not understood what constitutes
being a prophet may consider the two sets of people to be mad. However, this
does not make them. The interpreters only need to enhance their knowledge and
understanding of the manner in which the providence communicates to the human
race and thus understand its normal nature.

What
Socrates refers to as madness can mean an internal understanding of human
beings regarding a subject and thus, making informed decisions about a matter
of concern in different situations. For example, the revelations given out by
the prophets and the prophetesses in religious contexts are subject to the
understanding with which they have with the province or divine. The corresponding
cities and individuals that pay allegiance to the revelations do so because of
their internal understanding of the messages and the process through which they
are revealed rather than because of madness.

It
is possible for a boy to choose a non-lover the lover without necessarily
putting madness into the contest. The boy might have understood the distinct
traits of the lover with which he does not conform and thus, presumes the love
to be doomed should it be pursued. This sort of reasoning would make the boy
choose against a lover for a non-lover. It`s not possible to agree with
Socrates second speech to have told a lie in the first context. “I told a lie
when I said that the beloved ought to accept the non-lover when he might have
the lover, because the one is sane, and the other mad” (Rowe 245). This form of
contradiction shades a ray of doubt over Socrates take on his second speech in
his attempts to recant Stesichorus.

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For You For Only $13.90/page!


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Madness
is plainly a bad because it is classified as madness due to the non-conformity
with the ways of the people. There can not be two sets of madness the evil one
and the divine one. If the divine intervention to people in the form of
prophecy is considered to be divine madness, what then will we say forms
sanity. People always try to please and are like the gods in all that they do
and achieving this ultimate goal is to be able to talk to the gods and be
guided by their wisdom. If prophecies are considered to be divine madness, then
it would be true to say that all people pursue madness all their lives in their
attempt to be like and talk with the gods.

The
failure of an individual to understand process does not make those that
understand it to be mad. What appears to be an inspiration during a prophecy
could mainly be a revelation by the gods about the situations facing different
individuals. It is not right to always expect the priest to reveal about the
future when there is no need for such revelations. The working of the heavens
is significantly different form that of the people, thus, people fail to
understand why on certain occasions, the prophets do not have to predict
another person’s future.

The
close relations between the words mantike which signifies prophecy and make
which implies madness does not necessarily mean that the two are the same or
related. This only points to the limited nature of the understanding people had
at the time. As we grow in knowledge about life and religion, we should realize
the difference that exists between evil and the divine. The difference is like
that of light and darkness which despite the close relation and contrast, are
significantly different. The effects of darkness can only be undone through the
introduction of light in the process. Arguing that prophecies are a special
type of madness is similar to saying that darkness is a special type of light.

This is not true because of the complete contrast and difference between the
two despite the closeness in usage.

Prayers
have the capability of undoing bloodline guilt due to the divine intervention
in the process when reached out to by the chosen sets of people, the pure in
heart. Just like light would shine over, darkness prayers and religious rites
are capable of delivering those in need of such deliverance because the
providence works especially with the prophets and the propheteses to
communicate to the human race and their spiritual forms.

The
consideration of what constitutes madness concerning prophecies is similar to
the development of human beings. When one is a child, he or she does not
understand the majority of things being done by the elders. Whenever parents
restrain their child from doing certain things, the children feel offended, and
in this aspect, they may be justified to think that the parents are mad. But,
as they grow up they come to understand that from and elder perspective, it is
the children that appear to be mad. Equally, in the religious contexts and the
divine intervention processes, those who have not understood what constitutes
being a prophet may consider the two sets of people to be mad. However, this
does not make them. The interpreters only need to enhance their knowledge and
understanding of the manner in which the providence communicates to the human
race and thus understand its normal nature.

x

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