Comparing Happiness And Pleasure Based On Two Books (Essay Sample)

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Pleasure Versus Happiness
Introduction
My two chosen desired readings; Hesse, Hermann. Siddhartha, translated by Joachim Neurochip (New York: Penguin Books, 2002) and Thoreau, Henry D. "Where I Lived, and What I Lived For." Walden. Concord. Pleasure is an aspect of feeling happy and being at satisfaction a, which closely relates to happiness which is not a feeling, but a state of being happy. Despite our acts of wanting to venture into something we never tried, we try to convince our mind to achieve the state of pleasure by acting according to it. Siddhartha when he was on his adventure in the forest he met a woman downstream whom he approached to ask for direction, however contrary to his expectation, the woman lifted her legs and rested them upon his hands. Which they termed as “Climbing the tree’. Siddhartha noticed the woman’s sexual desire and the sexual pleasure in him started to rise. Although we might tend to act by our satisfaction, Walden shows us that we must not give in just as Siddhartha did, Walden views the aspect as like reassigning the leisure of carpentry to the carpenter. Interested comparison arises in the two readings between the element of happiness and pleasure, and to understand it better, I am to discuss the various theme in my paper as displayed by the different characters in the two books.
Main Discussion
Thoreau opens "Seclusion" with an expressive countenance of his wish in and compassion with nature. When he comes back to his house after hiking in the evening, he finds that guests have halted by, which prods him to remark both on his verbatim detachment from others while at the tarn and on the allegorical space sandwiched between men. There is understanding in his fitting together with nature, which delivers adequate comradeship and disqualifies the likelihood of lonesomeness. The limitlessness of the universe puts the space between men in standpoint. Thoreau themes out that if we accomplish a superior closeness to landscape and the celestial, we will not require corporeal juxtaposition to others in the " the school-house, the post-office, depot, the meeting-house, the bar-room " -places that bid the kind of corporation that addles and dispels. He remarks on man's dual nature as a corporal entity and as a rational onlooker within his physique, which split up an individual from himself and adds supplementary perception to his aloofness from others. Moreover, a man is at all times alone when working and thinking. He completes the chapter by denoting to emblematic guests who epitomize God and nature, to his own singleness with nature, and to the vitality and health that nature communicates.
Thoreau avows in "Guests" that he is no recluse and that he appreciates the social order of healthy individuals as much as any gentleman does. He remarks on the struggle of maintaining adequate space between himself and others to converse noteworthy subjects and advocates that eloquent familiarity - intellectual empathy - permits and necessitates stillness and distance (a deferral of curiosity in following and trivial private matters). True camaraderie has got nothing to do with the accouterments of unadventurous generosity. He writes at the span of one of his preferred visitors, a French-Canadian woodchopper, contended, skillful, natural, humble, quiet, solitary, straight man, and a simple, possessed of a well-developed emotional nature but rudimentary in a spiritual nature, at superlative. As much as Thoreau increase in value the woodchopper's charisma and remarks that he has nearly ability to ponder for himself, he identifies that the man agrees to take the human condition as it is and has no craving to progress himself. Thoreau discussions other visitor’s runaway slaves, half-wits, and those who do not diagnose when they have dog-tired their welcome. Activists -"the greatest chatterboxes of all" -are most unsolicited guests, but Thoreau relishes the corporation of philosophers, children, poets, railroad men taking an outing, fishermen, all of whom can consent the township for the time being behind and submerge themselves in the coppices.
Indeed, Siddhartha’s soul was not with the business trade as the occupation was virtuous enough to make available for him with the cash for Kamala, and it returned him much more than he expected. Besides, Siddhartha’s urge and eagerness were only concerned with the people, whose businesses, worries, and senseless acts used to be as unfamiliar and detached to him as far as the moon is. However effectively, he flourished in chitchatting to all of them, in living and being educated from all of them, he was still cognizant that there was a separating factor between him and them, and that was the factor that he was a Samana. He saw men going through natural life in a simple or animal-like method, which he treasured and also shunned consecutively. He saw them toiling and suffering, and becoming dull for the sake of factors which seemed to him to utterly contemptible of this worth, for currency, for little likings, for being slightly thrilled, he saw them insulting and reprimanding each other, he saw them perishing about agony at which a Samana would only leer, and suffering which could not be felt because of Samana’s deprivations. The chapter highlighting on pleasure as listed in Hermann’s Hesse’s Siddhartha contains the following verses:
“1. Let no guy ever look for what is pleasing, or unpleasant.
Not to see what is lovely is agony, and it is a discomfort to see what is not appealing.
2. Let, consequently, no man love whatsoever; forfeiture of the cherished is sinful.
Those who love and hate nothing, have no restraints
Grief comes to pleasure, from pleasure comes terror; he who is
unrestricted from pleasure knows neither fear nor pain.
3. From fondness comes sorrow, from friendliness, comes, terror;
neither pain nor fear is understood by he who is affectionate free.
4. From desire comes angst, and fear; he who is allowed from
covetousness knows neither fear nor grief.
5. From affectionate comes anguish, from fear love develops;
neither fear nor pain is understood by someone who has never been free from love.
6. From grief and fear promotes greediness, he who is free
neither fear n...