“if there is a God, chaos and death will appear among it’s
attributes, if God doesn’t exist, it changes nothing, for chaos and
death will be self-sufficient until the end of doesn’t matter
what it’s praised, we are all victims of caducity and dissolution, it
doesn’t matter what is adored because this can’t help in avoiding
anything, the good and the bad have only one common destiny, a common
abyss which hosts saints and monsters, the idea of right and wrong is
nothing but a delirium, at which we cling for convenience.” (Handbook of Chaos)
Yeats did not totally reject his early admiration (as Ezra Pound and several others did), and he included some of Tagore's early poems in The Oxford Book of Modern Verse, which he edited in 1936. Yeats also had some favorable things to say about Tagore's prose writings. His censure of Tagore's later poems was reinforced by his dislike of Tagore's own English translations of his work ("Tagore does not know English, no Indian knows English," Yeats explained), unlike the English version of Gitanjali which Yeats had himself helped to prepare. Poetry is, of course, notoriously difficult to translate, and anyone who knows Tagore's poems in their original Bengali cannot feel satisfied with any of the translations (made with or without Yeats's help). Even the translations of his prose works suffer, to some extent, from distortion. Forster noted, in a review of a translation of one of Tagore's great Bengali novels, The Home and the World, in 1919: "The theme is so beautiful," but the charms have "vanished in translation," or perhaps "in an experiment that has not quite come off." 9
Not sure if I completely agree with the conclusions made about the Milgram experiment. I would agree that some element of "it was for the greater good" does come into play, but I don't think you can completely disregard the role of obedience to commands. The podcaster asserted that only the 4th prompt was a true command, and that the previous 3 were not commands. I would instead argue that there is no clear distinction between command and not-command here, but that each prompt is progressively more forceful.
The major bias in saying that not one person gave the shock after being commanded to do so (ie after being given the 4th prompt) is that the ONLY people who ever received the 4th prompt were people who had already disobeyed 3 strongly worded prompts asking them to give the shock.
So it seems to me that the only people who were ever given the 4th prompt were the participants who were most assertive in their moral stance. The people who were liable to follow commands against their better moral judgement had already caved at one of the earlier prompts, such as "the experiment requires that you continue."