The philosophy of Shah Abdul Latif Bhattai and Marx one is poet and other is philosopher
In the deepening of the philosophy of both shah Abdul Latif and Marx, we examine whether there is a similarity or not. One of them is a poet, the other a philosopher of historical materialism and a scholar of economy, one with Sindh and the other with Europe. That is, society, conditions, and background are both separate. Gear is the 17th century, while Karl Marx, the founder of Marxism, was born in the 19th century. Sindh was backward in all respects at that time. Let's just say that the seed was not even grown. While Europe was very advanced in the 19th century, its political conditions were on the rise, and its topics were linked to philosophy.
In Europe, a great visionary
revolutionary was born, and the whole sociohistorical, economic and social
structure of Europe was changing; It was heavy. Through philosophical
discussions, their minds were enriched. In the scientific context, in the
economic context, and in the context of geography, the new construction business
system, with regard to industrialization, was entering the new era of Europe as
it had become.
where rebellion is inevitably born, these powerful parties carry out all the tasks for their own benefit and consider themselves Divine forces. Their possessions plummet just as in the French Revolution, the class system was divided into three classes - one in which the elite class was, and the third in which was the poor, the marginalized, and the working class. They taxed both classes by forfeiting their property and income, which was the highest tax levy,. The abolition of slavery can only happen if the people do not want to eat the fruits of Diane's forced labor, which they consider to be a shameful thing or a sin. But here it was made the source of living and luxury. In Europe, the capitalist system was growing. People were dreaming of different kinds of people. In such a capitalist system, Lauren Lenin says, "if poor people start eating, investors will start to reap". But all this was troubling Carl Marx's thinking, seeing that the middle class in the capitalist system was working day and night in factories.
Their personal economic and social conditions were deteriorating; no matter what they tried, no one was changing their lives socially and economically, the major benefit they were getting from their fulfillment was to the particular industry. There was, of course, a kind of oppression and oppression, they were even paid less than today, which made Survival difficult for them to live in their economic context. If he works hard, he should earn more than his wages. Every enlightened individual has tried to destroy such a class system, trying to end it and giving full rights to the oppressed.
In Sindh, when the Kalhoras
ruled, the economic, political, and social conditions of Sindh were weak,
especially when the Talpurs came to support the Kalhoras, which made matters
worse. And the working class began to oppress the whole situation because of the
similarity in Shah's house which was in the European system of Marxism. Religious
Peshawar has always been dominating us, whose oppressors in the shade have been
swept away, and those whose sailing boat has taken possession of the property
there and in Sindh had the same condition. Let's see if we can find an example
of this. Shah's signatories did not recognize religious fanaticism, and so did
Karl Marx. The structure of the Kalhoras government was weakened and they
started seeking help from foreigners who returned to Sindh. There was a
philosophy that was proving extremely dangerous to the Kalhoras at that time,
so much so that even Nur Muhammad tried to poison Shah Kalhud Shah Sain.
Now when Shah sains and Karl Marx
speak of the philosophy that Shah Rashid encouraged the backward class in his
poetry rhymes, he persevered at every step and dealt with the atrocities and
this is again clearly stated in Marxism. The question that arises here is, can a
Marxist or poet's poetics and poet's ideas be the same or can their works be
similar?
Life is the subject of poetry Divine poetry ever since and for as long as life has been the subject of poetry. Probably as long as there is life, it is actually the source of life, from which other matters can be left out. Poetry often has a great deal of sensitivity to it, even if limiting its parameters to poetry, it is a misconception that poetry has taken on different walks of life here. Has encouraged young people to fight against oppression in their lives, described the economic condition of the characters, and the feudal system, and wrote gear on religious extremism, poetry and prose may have better gender differences but the philosophy remains the same. And the way forward is the same, Shah Sain stands with the oppressed, but as it is poetry, the dialogue in this poem is covered.
When Marxism Video came to a
close, political action was sufficient in Europe at that time, but did Sindh
have a political system in the 17th century, which should have witnessed Shah
Rukh's work? Was the rise of the political system in Europe at that time? Now
the fact is that the conditions of Europe and the Continent, climate,
political, economic, and social systems are different, but the oppressed of the
world are all one, that is, the dominant forces prevail over this society and
every region and region. Has invaded the country in its heyday. At that time
there was a rise of the royal, feudal system in Sindh when the puppets were
different from the Kalhoras in Sindh. For this reason, we also see the humorous
aspect in Shah Sai's poetry in which Shah Sain plays such a traitor and
oppressor troupe in his poetry.
Even in the war-torn conditions, Shah Sain has been a supporter of the oppressed and encouraged him at every step as various times looted and oppressed Sindh. Carl Marx raises the question of the human historical class, which has yielded huge results in Europe. And sindhi society is also under the class system we can understand it by studying
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