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In the living of Piby Martel, science and religion, two of the apparent opposes the matters are brought together in a more extraordinary story concerning the victory of uncertainties. The champion, Pi Patel is a very devoted person in Christianity, Hindi, and Muslim, together with a scientist with higher knowledge. His faith and knowledge assist him in his survival when he becomes stranded on his lifecycle with a Bengal tiger in the center of the pacific. Pi's has a passionate faith in science and religion, which is revealed to be important to his lifetime in the lifeboat. Both of the forces permit him to search for affirmation and harmony during his situations of enormous uncertainty.

The reason is polar to Pi's life on the lifeboat, it does not only permit him to meet his physical requirements, but Martel also has an acknowledgment that sciences also have the factor of hope that helps Pi to continue in their endurance of his plight. Pi thoughtfully discusses animal behavior early in their research. It indicates the scientific influence in his upbringing in the zoology form. Therefore, science indicates that it influences initially in his survival when Piscine changes his name saying, in that Greek letter that seems as if it is a shack with a folded tin housetop, in that subtle, real number with which the scientists attempt to apprehend the creation, I found safety (Martel 26). Pi brings an introduction of the first Mr. Kumar, his atheist beloved biology teacher. Mr. Kumar also sees every animal as a victory of logic and the whole of nature as the exceptionally nice figure of science.

Via his characterization, Martel indicates that atheists and scientists are like religious individuals since every work from their mouths is all about faith. As a result, Pi is, therefore, inspired by Mr. Kumar's faith in scientific knowledge. Pi's knowledge of territorialism and animal hierarchy allows him to harmoniously live on a lifeboat with Richard Parker for 227 days. His reasoning skills also help him gather food and drinking water. Pi affirms that his scientific knowledge is critical for his survival. He says that life had to begin with me. In the experience, a castaway big mistake is having a lot of hope and too little (Martel 186). His scientific knowledge not only allows him to maintain his physical self, but it also drives him to stay motivated and hopeful.

Through Pi's passionate belief in Christianity, Islam, and Hinduism, Martel shows that his strong hope for any fortuity is essential to the endurance of his suffering. According to their cherishing capacity, he records that Hindus are for sure hairless Christians, in the concern of their devotion to God, it hat-wear the Muslims (Martel 54). Because all religions explain what will never be known, thereby spurring the need for faith. Rather than highlighting all of the religions' different dogmas, he accepts that endless possibilities keep people wondering. Religion is described to be such madness that moves individuals in strange, several times in many ways. The madness may save without it, and no species would survive (Martel 45). Pi introduces the second Mr. Kumar, the Muslim baker who introduced him to Islam. Immediately he became enamored with his third religion.

On the lifeboat, religion was crucial to his survival. When conditions worsened, his faith was the voice that said to him, and I shall not die. I disagree that if God is together with me, I shall not die (Martel 164). Religion also helps him to get back on his journey when he becomes diverted by the algae island. This island that was stocked with water and food symbolizes physical satisfaction. However, the island becomes ravenous, which signifies that nourishment cannot sustain Pi's spiritual life. Upon discovering its carnivorous ways, Pi questions in turmoil, which duration it takes for the broken spirit to finish a body with food, shelter, and water. Faith proves to be essential in keeping Pi focused on rescue and sustaining his spirit.

By comparing zoology to religion, Martel shows how science and religion can co-exist and complement each other because of Pi's intrigue and faith in the two despite refutation. From the beginning of the book, the two forces are clearly put alongside each other when Pi describes his majors as religious studies and zoology (Martel 3). When he explains his functional analysis of the three-toed sloth, he adds input about the sloth's calm, quiet and introspective demeanor. Although his description of the sloth is very scientific, his remark about its demeanor shows that he cannot stay away from religion. He even adds that they reminded him of being upside-down in a deep hermit and meditation in his prayer life. He also parallels zoology and religion when his state's illusions about freedom plague both. He refutes claims about zoos being cruel and denies the animals' freedom, and breaks their spirits. Instead, he argues that the animals are out of it either time or space, nor in its relationship physically.

Because of their survival needs and instincts, Pi states that religion, such as zoos, never exists in individuals' great and good grace (Martel 21). Because people think that it restricts people's freedom. Martel purposely uses two Mr. Kumar's to equate science and religion and highlight both of their roles in Pi's life as he says Mr. and Mr. Kumar were the ones who were Indian youth prophets. Furthermore, he acknowledges that atheists, like the first Mr. Kumar, are sisters and brothers of faith since the other believer's entire leap of faith to be sure of something. To further venerate the importance of faith, Martel remonstrates agnosticism, a moratorium of belief. He states that deciding on anything as a philosophy of survival is better than deciding on immorality as a transportation method (Martel 31). Throughout this novel, Martel parallels religion and science to show how both have aspects of faith and are indispensable to Pi in his dilemma on the lifeboat.

In Life of Pi, Martel reveals that it is important to reconcile religion and science because both bestow Pi with faith and hope, which allow him to survive against the greater odds. By establishing their important roles in Pi's life early on in Part I, Martel can effectively show how he uses both his faith and reason in Part II in the lifeboat. Moreover, by comparing religion and zoology, parallelizing two Mr. Kumar's, praising atheists and scorning agnostics, Martel reveals that religion and science are similar because both require hope and acceptance.

In the plague, the central irony is in the way Camus treats freedom. The Oran citizens eventually become the plague prisoners when the city is under full quarantine. It is questionable if the citizens were free before the emergence of the plague (Camus 45). Unconscious habits of enslavement regimented Their lives. It would be in question if they were alive. It is just the time after separation from their families, lovers, and friends that they love them dearly. Before the quarantine, they did not love their loved ones.

Camus's philosophy is an amalgam of humanism and existentialism. Camus was an atheist and did not believe that suffering and death have a rational meaning or intrinsic moral. Because he disbelieved the afterlife and God, Camus had a belief that humans being mortals live under the irrational, inexplicable, and total absurd death sentence. Camus had a belief that individuals are capable of offering their lives some meaning. The main meaningful action is choosing to fight suffering or death.

In the old days during the epidemic, Oran's individuals are not similar to each other's suffering since each individual is selfishly in the conviction that his or her pain is not common in comparison to other sufferings. When the epidemic continuous for some months, most of Oran's individuals rise over themselves by them while they join the anti-plague effort (Camus 23). The plague recognition as a collective in concern permits them to break the gap of alienation with their existence's characterization. Therefore, they provide meaning to their living since they decide to rebel against death. Avoiding the anti-plague or feeling the city effort is the surrendering tantamount to a death sentence over which every individual lives.

Just like other rebellion over suffering and death is ultimately ineffectual; therefore, the anti-plague efforts seem of masking some difference in the relentless epidemic progress. Besides, Camus' novel has a declaration on this rebellion as a noble, struggle with meaningful manner even though it's meaning is never to face a defeat. Following this way, the plague is instilled with Camus, believing in the value of optimism in hopeless times (Camus 31). Every person who decided to fight against the plague, rebel against death, understands that their effort improves their chances of getting the plague. Still, they also know that they may contract the plague if they did not do anything at all.

In the face of this meaningless choice of choosing between death and death, and they decide to fight and act for themselves, and the community will be meaningful in the end. It is a defiance note thrown to the wind, and it is the only thing a person can define himself. The plague stands for absurdity. There is no justice for the people who live or die as a result of the plague. There is no moral or rational meaning obtained from it. Angry gods or religious myths do not explain it. The gods look upon this calamity with folded arms, either unable or unwilling to do anything. For the plague is everywhere, people undergo suffering and die (Camus 40). The plague is always amidst us, and our lives may be terminated at any time. Camus says that death does not wait for us at the end of the track, but it is amongst us. It is a companion of our transitory lives, and the plague will end our lives.

Works Cited

Martel, Yann. Life of Pi. Toronto: Vintage Canada, 2016. Print.

Camus, Albert. The Plague: Novel by Albert Camus. 2020.