1. 'I was born an idler of society, but died, as a genius of literature'.
2. 'I shall be forgotten as a man, but revered as a brilliant writer'.
3. 'Time is the undeniable force that human beings think they can accelerate, when it is impossible to alter its course.'
4. 'We are like the manifold blooms that blossom in the spring, but wilt in the winter. Thus, is the essence of our transient mortality that has no other transcendence'.
5. 'Life is seldom the construct we imagine, and all it can be is the antecedence to the arrival of death'.
6. 'Nothing is more callous than greed, for it corrupts the poor soul indefinitely'.
7 'If I believed in the lies that men told, the word veracity would not even exist in the dictionary'.
8. 'To make a mistake is to commit an indiscretion, to acknowledge that mistake is a sign of wisdom'.
9. 'What is the truth, if it is no more valid than the question you ask?'
10. 'Intelligence is not merely measured on what you know, instead, on the wisdom you apply'.
11. 'I was blest with the gift of writing, but curst with the misfortune of any profit'.
12. 'If you dare to call me a man of no reason, then I shall address you, as an idiot'.
13. 'Capitalism is the rich man's definition of the distinction, between rich and poor'.
14. 'What is the irony, between the king and his subjects, except that one is subservient to power and the other is powerless?'
15. 'The seeds of revolution are the clamours of justice'.
16. 'Democracy is a principle that few men adhere, but many impose erroneously'.
17. 'What is happiness, if we do not experience, at first, sadness?'
18. 'There is no absoluteness in this world, except the reaper of death.
19. 'The indivisibility of consciousness is greater than the divisibility of the body'.
20. 'Maturity is not based on age, but experience. What you believe you know is not necessarily wisdom'.
21. 'The advent of religion and the vanguard of science have imposed, the constitution of our teaching and learning.'
22. 'We have been imparted since birth, the specific erudition of our scholars and mentors that are assigned our instruction, but we are nequient to ascertain the authentic conception of the magnitude of its purport and significance as neophytes, without constructive meditation and contemplation'.
23. 'Poetry is the grandeur of the heart that beats its stanzas of sublimity'.
24. 'For innumerable years, I have been under the shadow of murk waiting, for the light of joy to appear'.
25. 'Religion is a doctrine, science a theory, and philosophy is universal wisdom'.
26. 'We are observant as human beings, and ergo, we are curious in nature and proclivity'.
27. 'There is an unparalleled contrast, between the somatic vessel that we call our human body, with the psychology of the abstract connection of what is then determined to be the human psyche'.
28. 'What we fail to understand, we forget, what we cannot explain, we simply ignore. That is ignorance!'
29. 'Birth is only the precursor to death, and death is truly the abatement to birth'.
30. 'What I cannot see cannot harm me, but what I ignore shall blind me'.
31. 'From the singularity of a thought, an idea is created, but from the plurality of ideas, a nation is established'.
32. 'What society calls fanciful imagination, I call productive creativity'.
33. 'What the world says is banality, I pronounce as art'.
34. 'You may call me what you want and I shall respond not as a man, but as an artist'.
35. 'Oh, do not address me, with the appellation of sir, instead, with the simple utterance of my name'.
36. 'I have no fond proclivity for nationality, race or creed, when I much prefer the word human'.
37. 'Governments are the enslavers of democracies and politicians, the benefactors of that greed'.
38. 'What you think you know as the truth is actually another unproven theory of confabulation'.
39. 'Would it be too horrible to imagine that there is no afterlife and only nothingness when we die, or to accept that the only relevant sequence of existence is life?'
40. 'Depression is the shadow that follows me, and madness is that shadow that haunts me, until my death'.
41. 'If I could quaff my sorrow with nepenthe, I would efface my sorrow, with a glass of that nepenthe'.
42. 'There is no denial in the mutual and interchangeable composition of thought and intuition. Therefore, to elaborate the difference would be pointless'.
43. 'Conviviality is much preferable than the grim and dim night of solitude'.
44. 'Silence is the irrepressible intonation of your voice that deafens, with the awareness of its effects'.
45. 'It is not the act of murder that is the crime, but the failure to take notice'.
46. 'There are many people who believe that wealth is the pinnacle of success, when it is instead the beginning to your downfall'.
47. 'Life is full of the endless chapters of your experiences, and many chapters are still left to be written'.
48. 'I do not care what the world shall think of me. My only concern is that I am not forgotten, as an anachronism'.
49. 'The tragedy of mankind is not war, but the destructive repetition of its usage'.
50. 'Verily, the world would be vastly different, if we only effectuated the contemplation of peace'.
51. 'Words are twofold. They are ambiguous in meaning, but greater in value'.
52. 'How can I be mad, if the world that I live in is not conducive to reason? Who then is madder?'
53. 'A genius is not the actual embodiment of science. Instead, he is the natural embodiment of what is called a philosopher; for his wisdom is unmatched'.
55. 'Hitherto, there is an abditive dimension of the cosmos that we are extremely oblivious to its existential nature. This dimension, that I mention is traversed, by the frequency modulated of the wavelengths that transmit the universal energy of its original composition'.
56. 'What is a nightmare? It is a conceivable dream gone astray'.
57. 'What good are laws or a constitution, if neither cannot guarantee the liberty of our inalienable right to manifest?'
58. 'I do not require salvation from a God, when I procure salvation from the tyranny of man'.
59. 'If I was to asseverate that I was eccentric, then I am compared to Oscar Wilde, but if I say that I am normal than I am compared to no one'.
60. 'There is only one Edgar Allan Poe, but I would be honoured to be called his imitator'.
61. 'In order to know the universal truth, we must first know what it is, from what it is not.'
62. 'What cannot be explained should not be called so easily preternatural. It should be given the name of inexplicable'.
63. 'All that I had loved I have loved with passion and devotion. Now all that I loved has remained in my past, as a token vestige of my despair'.
64. 'Sex is no less or greater than love, except we call one lovemaking and the other sin'.
65. 'Nature is replete with an inanimate illusion that society has disguised latently, with such a horrible depravity and false democracy that is known, as tyranny'.
66. 'If I could wish away the illnesses of the world with a single word, I would include my own illness to begin'.
67. 'I could read a thousand books and not learn one thing, but I could have sex and learn, at least, the pleasure of the human body'.
68. 'I was once called stupid, by the person, who now calls me a genius'.
69. 'Stupidity is not what you know or do not know. It is the fool who acknowledges himself, as stupid'.
70. 'We must always use the criterion of relativity to make any logical arguments plausible, in the commonality of universal sense.'
71. 'Some have called me a poet, whilst others have called me an author. I much fancy the word philosopher'.
72. 'Why must I be married and have children, only because society imposes this rigidity and thus, I must conform to the notion of this absurdity?'
73. 'Emotion is not logic. It is a representation of a compulsive impulse of good or bad'.
74. 'Logic is the heart of philosophy; for it beats to the thought of ratiocination'.
75. 'I ascribe ethics to the basic element of our conduct, because it promotes the purity of the soul and maintains the logic of the mind'.
76. 'We are ninety percent thought and ten percent instinct, and from that revelation is the confirmation of our seity'.
77. 'That what we fear is nothing more than the conjecture of our mistaken thoughts'.
78. 'That which is real is a paradox to the surrealism of the actual truth'.
79. 'Beauty is not in the eye of the beholder, but in the form of that contemplation'.
80. 'The mystery of the origin of the universe is forever connected to the mystery of the origin of man.'
81. 'I have seen a beautiful portrait painted, with the clouds above that resemble a masterpiece in its full extent'.
82. 'I have often wondered about the significance of love, and every time I have been bemused by its anonymity'.
83. 'If my mind is empty of thought and substance, then the shape of its form shall be shapeless, like water'.
84. 'If there was no purpose for any reasonable action or thought processed, then the purpose would imply an incoherence of logic'.
85. 'The ultimate objective envisaged of any form of implementation of philosophy is to establish a meaningful zemblanity that is obtained, by the redounding achievement of the soul and mind's protension of that elusive serendipity'.
86. 'If I am wary to be blinded, by the aesthetic beauty of love, then let it be the comfort of the gentle wings of Cupid, who shall kindle the light afire of the heart anew'.
87. 'Hitherto, I shall stroll in the colourful valley of the pleasant waterfalls and groves, by the gushing fountains perfumed, in camphors and goblets of wine'.
88. 'There is my beauteous and fond home forever, amidst the jasmines and violets of Aidenn I stroll, within a dew of autumn dripping upon the knoll, sheltered by those rays of midday wherever'.
89. 'I seldom find myself in an endless labyrinth of uncertainty that I ponder its eventual egress'.
90. 'It is not merely thought that kills, but the perception of that action that follows immediately'.
91. 'It is practical to believe that existence is not conditioned to an impending force, but we must define the nature of existence.'
92. 'I may be impoverished in this world, because I own nothing, but I am enriched in enlightenment and the proprietor of my own knowledge'.
93. 'There is no such thing as consolation, when defeat is worse than victory'.
94. 'I abhor the confinement of my thoughts; for it is an imprisonment of absolute chastisement'.
95. 'My throne is not the palace of a king, but I shall be bestowed, with the lofty reverence that exceeds any palatial wonder'.
96. 'I need no formal introduction to misery, for we are well acquainted, and he is no friend of mine!'
97. 'History shall record my birth in the 20th century and my death in the 21st century, but my soul belonged to the Victorian Age'.
98. 'I do not believe I am a gentleman in the correct sense of the word, because it is a lordly title, but what I lack in nobility, I exude abundantly with scibility'.
99. 'In life I have achieved nothing but mortality. It is through death that I shall cross through the door to immortality'.
100. 'When you see me cry, you shall imagine my sorrow, but when you cry, you shall experience my pain'.
101. 'Is there nothing more to life than to drudge like a slave, and be nothing but a forgotten anonymity?'
102. 'The beauty of philosophy is discovered, not in words of the philosopher, but in the meaning of that philosophy'.
103. 'For manifold centuries mankind has waited for the end of the world, yet they can't even agree, when the world began'.
104. 'People often ask, why one must die, whilst the other lives and the answer is that we are appointed our destiny, by our creditor'.
105. 'I cannot quite explain or understand the cycle of life and death, except that I pertain to its cruelest form of repetition'.
106. 'There is a core of an ambagious omphalos of the vast cosmos, as there is a delitescent omphalos in the human being that is the inner soul that gradually manifests in the ad hoc boundary of the continual realm of consciousness'.
107. 'Suicide is the insoluble mystery that death does not invite to our funeral'.
108. 'Where there is fear, there is terror. Where there is terror, there is darkness'.
109. 'To be human is merciful, to hate is to be a racist, yet we bleed the same'.
110. 'If I had one wish it would be to rectify my past, alter my present, and hope for my future. I suppose that is more than one wish'.
111. 'To fully comprehend the meaning of consciousness, a person must comprehend the relativity of the mind, body and soul'.
112. 'People say that ghosts do not wander the earth, but I differ, when the earth is full of the walking corpses that we call brainless people'.
113. 'Riddles are meant to be solved, when clues are the most insoluble'.
114. 'The evolution of our mind propels humans to explore and seek solutions of an acquisitive probability to the exallotriote problems that perplex us in obfuscation, and the answers to our inquisitive questions that are concomitant to the nature of our human axioms and presuppositions'.
115. 'Why should we care about what the world thinks of us, when the world is indifferent to our needs? 'It is us the people that should care about the world that we live in and how we shape that world in its composition'.
116. 'To be sceptical is to be human, but to understand the essence of something, we must first become knowledgeable and conscious of that essence'.
117. 'To stare at a woman's beauty is not a crime, but to not acknowledge it is'.
118. 'There are days, when I would rather be hidden from the world, and there are nights, where the stars are my only companions'.
119. 'Cowards are born each day, but heroes die on a given day of valour'.
120. 'There is a greater power on this Earth, and it is the power of the mind. There is a greater fallacy on this Earth, and it is the fallacy of the belief of religion'.
121. 'I find it odd, when brash politicians evoke the greatness of their country, when for the most part, they seldom stray far from the comfort of their lobbyists, and all they have served only is civil office and not military service'.
122. 'How can you measure the essence of the heart, without the essence of love?'
123. 'Without the soul, the body is useless, and without the mind, the thought is empty'.
124. 'Within us is the unnameable beast, whose name we do not know'.
125. 'Why do we think we are alone in the universe, when it is only the perception that we are alone?'
126. 'Is it inconceivable to believe that we are dead, and the world is an illusion?'
127. 'Simplicity is more facile to understand, when we speak the truth'.
128. 'Can I reconcile the past with the present, with just a memory?'
129. 'Conscience is knowing right from wrong, but consciousness is being aware of the distinction'.
130. 'Can our life be defined, by a defining moment in our live that we cannot recognise?'
131. 'History is made by the people, and not by the nations'.
132. 'One day, I shall find myself within a dream, where I shall not wake up'.
133. 'Time is illimitable; for it has no beginning or no ending'.
134. 'Instruction is a learning of life and recognition is its application'.
135. 'Why should I be silent amidst the truth, when my voice echoes the truth?'
136. 'The difference between instinct and intuition is that one is the lack of thought, whilst the other the awareness of thought'.
137. 'Vocabulary is not mere speech or enunciation. It is the voice of our mind'.
138. 'I was once told I was a living thesaurus, but I prefer to be an Oxford dictionary'.
139. 'Maturity is what is the unmissable distinction, from puerile behaviour to adult judgement'.
140. 'Although we are similar in physicality, we are different in mentality'.
141. 'A scholar is not measured on his laudable education, instead on the wisdom of his teacher'.
142. 'To be human is to be imperfect. To be perfect is conceit'.
143. 'A solution is not just an answer to a mere problem. It is the outcome of a thought that has been processed, by the calculations of the brain'.
144. 'Religion and politics are mutually aligned in division and not unity'.
145. 'Character is not based solely on integrity, but the evident accountability of judgement and action'.
146. 'We are more than mere beings of matter and form. Essentially, we are existential beings that reside, in the continuum of the space of consciousness and subconsciousness'.
147. 'The notion that I have become wiser is not a notion, but an incontrovertible fact'.
148. 'I do not know which is worse, emotion or emotionless?'
149. 'Pride is something that men boast willingly. However, shame is also omitted willingly'.
150. 'Is it a lie, if I told you I was dead, but yet I live or am I only dead wrong?'
151. 'To be revered is to be immortalised, to be famous for fifteen minutes is to be forgotten'.
152. 'I did not choose destiny, it chose me, over a thousand boring mortals'.
153. 'Age is not the years we accumulate. It is the duration of life and death recorded, in the annals of our existence'.
154. 'Where do we separate fundamentalism, from the precept of a fundamental?'
155. 'To want to be an independent nation, does not imply the disintegration of a great nation, but the need to be independent, like a son or daughter'.
156. 'The real foundation of thought is not based on what you perceive, but what you create'.
157. 'There are people that crave money, when it is only a piece of paper printed to be worshipped by ingrates'.
158. 'I shall never understand the need to be superior, when we are of the same origin that is called humanity.'
159. 'There are multitudinous persons that seek to imbibe the fountain of youth, whilst I am content to imbibe the fountain of wisdom'.
160. 'If I told you I know nothing, you would call me an idiot. If I told you I know something, you still would call me an idiot. But if I told you that I know everything, you would call me a blind idiot'.
161. 'To be alone by the waters of the sea, and fly above, like the sea gull, and hear the gushing sounds of the tidal waves reach the shoreline is to be forever in the paradise that is known, as Torremolinos'.
162. 'Spain was not the place of my birth, but it was my birthplace, as a writer'.
163. 'There is nothing more tedious than the tediousness of the word'.
164. 'I should be grateful that I am alive. Should I be grateful, when I am no longer living?'
165. 'A thief is always a thief, but a liar is a thief that conceals the truth'.
166. 'Socrates once declared that he knew nothing. If he was to see the ruination of our present society, he would say, he has learnt nothing'.
167. 'I have contemplated the possibility that few people shall comprehend the meaning of my words'.
168. 'To my fellow man whose kindred I share an affinity know that I am a man and not a name'.
169. 'I am a writer and philosopher. In the end, you shall judge my writing, as literature or entertainment'.
170. 'Naivete is just a fancy word that means unsophisticated that we tend to misspell'.
171. 'There is not a moment, when I don't think of what if, then the next question arises what then?'
172. 'Is the evil of our actions innate, or is the essence of our actions just a consequence of an action we call evil?'
173. 'Whilst our body is sleeping like a child, our mind is creating like a genius'.
174. 'Nothing can be more worse than the drug of ignorance'.
175. 'It is hopeless to believe that mankind can hope for change, when there is no change'.
176. 'Who is correct, the individual that assumes to know the facts or the individual that offers his interpretation of the facts?'
177. 'To ascribe to a belief is not manipulation, but to believe that it is the only belief, that is indeed manipulation'.
178. 'What good are promises, when they are only empty words not valued?'
179. 'There is a commonality found in religion, science and philosophy. It is that they are all based on theories'.
180. 'A supposition is a thought, and a reaction is an action that can be either a premeditated thought or natural instinct'.
181. 'An idiot is he that claims he knows nothing, a fool is someone that speaks the idiom of the idiot'.
182. 'I shall not bow in reverence to monarchy, oligarchy, autocracy or plutocracy. Instead, my voice shall ever advocate democracy'.
183. 'What is a sage without sagacity? What is sagacity, without being sagacious?'
184. 'Ignoscency is a fancy word for forgiveness. Yet, that word is as Latin, as the word decency of which we practise less'.
185. 'The world was once thought flat. I wonder if by destroying it, we shall prove that hypothesis'.
186. 'Neophytes are those that affirm to know nothing, whilst experts are those that affirm to know everything. What do you call a person that knows something? I call that person reasonable'.
187. 'Truly, it is remarkable that in the 21st century, we know how to stop bombs and bullets, but know not how to prevent the occurrence of a simple storm'.
188. 'I have expressed my virtues with my benevolence, but have been haunted, by my numerous defects'.
189. 'Phantasy is a detachment of the world of reality according to psychology. Yet it has been attached to us, since the inception of the first theory'.
190. 'I know my foes by name, but I choose to call them cowards'.
191. 'The raven is the reaper of death, whose sable guise and devilish stare reflect, the ominous presage of death'.
192. 'When I close my eyes I see nothing. When I opened them, I see that I have achieved nothing'.
193. 'To look in the mirror is not conceit. It is instead, looking at a reflection of your reality'.
194. 'I cannot banish the shadow that torments me, when that shadow is me'.
195. 'I know that I shall die one day. The question is, whether it shall betide sooner than later'.
196. 'Is there something more to life than just living, or is life only a dream within another dream?'
197. 'Is it foolish to think that our paradise is on Earth than some unknown place that we have never seen or known of its actual existence?'
198. 'I could hear the gentle rhapsodies of classical music and imagine myself on the clouds. What a beauty that would be!'
199. 'I have not found a name yet, for the nostalgia that is my sorrow'.
200. 'I once loved a woman whose name I shall never reveal, but her name meant wisdom in Greek'.
201. 'I ponder the thought in my mind that one day in the distant future, when I am no longer living that our brains shall be a network of mathematical calculations of a computer and rid us of our memories'.
202. 'I know that it is wrong to complain of my anguish, when there are many people worse than myself, but no one can feel the anguish of another person'.
203. 'I shall loathe the thought that in the future, my writing is revered, when in the present is at times, sorely misunderstood'.
204. 'I have always wondered what does virtuous mean for a woman, when virginity is only a religious state of denial of sexuality'.
204. 'Consciousness could be manifest in the percipience of the mind's intellectual and illimitable capacity to respond to the adversities of our social and unbearable encumbrance'.
205. 'I have never understood the meaning of goodbye, since it is a word we repeat, during the day, in the afternoon, and at night?'
206. 'When I acknowledge that I am an Agnostic, people mistake me for a misguided Atheist or an incredulous Theist'.
207. 'It is a shame that we cannot use the words gay and queer to express cheerful and strange, without being presumed as ignorant.
208. 'I have seen so much in this world, yet there is so much that remains an inexplicable mystery to me'.
209. 'The definition of feeling has forever confounded me, when it is neither thought nor instinct. Perhaps, it could be best described, as something undefinable'.
210. 'Why must I conform to a society that demands everything from me, and in return, gives me nothing but uncertainty?'
211. 'The mind must be nourished with thought, the soul with purity and the body with vigour'.
212. 'Who am I amidst the crowd of onlookers, you ask? I am the sole voice of reason'.
213. 'I have counted enough times to know that there is no need to count anymore, since what I counted were my innumerable defects'.
214. 'To whom am I addressing, God or the Devil? I shall occupy your time, with my lengthy list of complaints of the world!'
215. 'I had a magnificent discourse with Wilde, Poe, Tennyson, and Voltaire in my dream. We spoke about the one thing that mostly intrigued us, for the nonce. No not the wonder of philosophy, instead, the wonder of the idle gossip of the mortals'.
216. 'The stateliness of a speech can be heard in the passionate words expressed of a republican, for the republic.'
217. 'I have committed no crime, except to believe in the principles of democracy'.
218. 'I am not a monarchist, but a staunch republican. I bow to no monarchy and only stand, before a republic that does not subjugate my will'.
219. 'I have discovered with the passing of time that all that a person has when growing old are the memories that are never-ending'.
220. 'Is there nothing more terrible than the realisation of your reality and misery?'
221. If I could sustain myself with love, then I would rid myself of every wretched note or coin I had in my possession'.
222. 'Hark! There is a stranger terrifying me, and I believe his name is Mr. Shadow'.
223. 'They say there is no Utopia on this Earth, but I rightfully disagree, when it is there to create, with one visionary thought'.
224. 'Can we not agree to the argument that, we are living on borrowed time?'
225. 'Time is like the tic tac of a vintage clock or the evaporating sand of an hourglass. It cannot be stopped or can it be measured. It is simply a continuous process of a hollow echo that drowns us in its nullibicity.
226. 'Who is wiser, a man that recites poetry by memory, or a man whose only memory is poetry?'
227. 'I was once asked how I became intelligent, and my response was, I am neither intelligent or ignorant, but wiser'.
228. 'I have sought for wisdom and never known its meaning, until I realised that it was always in me'.
229. 'I have searched throughout my years on the Earth, for my other self, and I have, at last, found it in philosophy'.
230. 'Whether I think you are wrong does not matter. What matters is that you realise your error, before others do'.
231. 'When I observe the society of today, I am an observant of materialism, in its purest form of capitalism'.
232. 'I admit to swearing, but not for a cause. Instead, I swear at the swine that believes, his cause is greater than another '.
233. 'Dignity is the humble man's word for honour'.
234. 'What you interpret may not be that what others interpret. Therefore, the interpretation is never absent-minded'.
235. 'Who is more productive a colony of ants or a colony of men, whose edifices are built by greed, and the others built by necessity?'
236. 'What I want I can never have, and what I need, I can never stop wanting'.
237. 'The true meaning of brotherhood is not determined, by race, but the acceptance of each other, as brothers of the human race'.
238. 'A teacher is not the same as a professor, because a professor is a person that professes knowledge, and a teacher is a person that teaches knowledge'.
239. 'I have reluctantly acquiesced to the thought that in the years to come, I shall be reduced to a reference of a tweet or a mention on Wikipedia'.
240. 'The genuine purpose of laws are not to impose on that society the commandments of ungovernable laws'.
241. 'We can boast of the advent of technology, but there is a myriad of our youth that cannot, even solve the simplest equations of mathematics'.
242. 'Columbus is said to discover The Americas, but who discovered the Earth?'
243. 'I have attempted to reconcile the significance of my life, with the significance of my years, and each time, I have reached the conclusion that I was not entitled much of a life. As for the years, they have idly passed me by, without anyone taking notice, except me.'
244. 'What good is it to write a meticulous autobiography of my life, when I live, if some pungent editor shall edit it afterwards, when I am stone dead?'
245. 'It seems like aeons, since human beings had a semblance of civil discourse'.
246. 'I had an intercourse with a woman, and it was intellectual in nature and not sexual'.
247. 'Evolution would be a practical assumption, if it had not been that creation had evolved before Darwin'.
248. 'Wherefore am I the only one that believes that the world as we know it, is just a never-ending story?'
249. 'It is unusual that I cannot explain the inducement that people have with vices, except that they make people change their normal demeanour, from sane to insane, within the space of time that their vice obsesses them'.
250. 'Patience is the virtue that we all acknowledge we need, yet it is the worse of all human traits, when it becomes impatience'.
251. 'Fame is the one thing that makes a nameless person famous. However, it is also the one thing that can make that person worthless, if that fame is only conjured, in the mind of that individual'.
252. 'What is the opposite of perfection, an individual that thinks he is perfection'.
253. 'From amongst the throng of naysayers there is one amongst them that shall be the next philosopher and the other, the next fool'.
254. 'I yearn to see the wonderful colours of the rainbow and the comfort of its placidity, in its vivid composition'.
255. 'Where could I find one interesting person that could stimulate my noesis enough to tell me what noesis means?'
256. 'Science claims that time is measured by the speed of light, then what good is that time, if it is invisibly undefined?'
257. 'Sometimes, I wished that my mind could be less active than my body. I guess that is wishful thinking'.
258. 'Habit is a senseless repetition of hebetude'.
259. 'I think that we shall one day travel in time, when we have generated sufficient electricity in our bodies, to be like rapid lightning bolts'.
260. 'I am convinced that my death will be either a homicide, suicide, an illness, or a death of natural cause'.
261. 'I do not know, when I first conceived the idea that I was different than the rest. Perhaps, it was when I had realised that my mind was on another wavelength that was not compatible, with the mechanical world of the majority'.
262. 'I have observed with interest, the motion of the physical components that are the engine for every human movement, and I am convinced that instinct is much more manifest in us than mere thought'.
263. 'The process that forms a singular concept in our mind that allows us to process thought at its inception is known, as cognition'.
264. 'How many times must we say, I shall do it later and never do it at all?'
265. 'Nevermore is my favourite word, but somehow the more that I say it, the more is the possibility that I grow weary of saying, nevermore!'
266. 'Education is not a university degree, but the wisdom that we learn to a great degree'.
267. 'The eternal question of to be or not to be. I would answer I would rather be somebody than to be nobody?
268. 'Can a person predict the future or is the future already predictable?'
269. 'I see the universe in my mind and I perceive the infinity of an indeterminate energy'.
270. 'Percipience is not perception. One is a palpable understanding of things and the other a conceptual impression'.
271. 'We can apply intuition to a certain extent to our decision-making process, when we acknowledge its collaboration, after thought has materialised'.
272. 'I have been for some time dueling with my other side that is my ego, but I have not yet known how to defeat him'.
273. 'What is the criterion to law, if we cannot even agree to which law is greater man's law or divine law?'
274. 'I have learn to speak many languages of the world, but it is the language of philosophy that I speak more eloquently'.
275. 'Whoever says they know me, knows me not. What they know of me is what they have read about me in print and not my soul'.
276. 'Where there is a hopeful future, there is also a hopeless reality'.
277. 'I have sensed more civility in a person buried, within a graveyard than a person alive'.
278. 'The greatest discovery on Earth is yet to be discovered'.
279. 'All that I have known before is the history of one version and that version was an erroneous interpretation of the victor'.
280. 'Is it not out of the realm of feasibility that our mind is the worse of our enemies?'
281. 'My desire to know the answers to every question has forever left me, with such a continual doubt of mystery'.
282. 'I am constantly amazed, by the irresponsibility in judgement of some people that defy death, with their illogical actions of stupidity, and they wonder why we call them stupid'.
283. 'I have ere contemplated, the probability of a parallel universe, but the question I pose in alterity am I living in that parallel universe, instead of my assumed reality?'
284. 'It is truly unfathomable to contemplate that Earth is only an exiguous bubble, in the cosmos that shall one day explode?'
285. 'If there was such a thing, as a potion of love, I would imbibe Spanish wine to replete, my heart abundantly'.
286. 'Anything is better than nothing, as long as that anything is something'.
287. 'When there is good luck, we remember the day it came, when there is bad luck, we forget the day even existed'.
288. 'People speak of mutual compromise, yet they do not even acknowledge that there was a problem, in the first place'.
289. 'For centuries man and woman have failed to understand each other, but the one thing they concur in is the need to disagree, for the sake of disagreeing'.
290. 'The greatest gift that I was bestowed was never a profitable one to begin with'.
291. 'Temptation is the sinner's biggest fear, yet when they experiment carnal pleasure, they quickly realise what they have been missing'.
292. 'We have been embedded with the redundancy of the dogma of religion that bounds us to the restrictive limits of the influential acquirement to our total maturation, as an individual entity. Thus, it negates the very nature of our clancular essence that appertains to the protension of the mind'.
293. 'There is nothing more absurd than the absurd of being absurd'.
294. 'How long does a word like sesquipedalian have to be pronounced correctly, before it becomes extinct?'
295. 'Gossip is said to be an art. However, I prefer to call it wasteful time, between two bored walls that attempt to amuse themselves'.
296. 'Justice is the rich man's retribution, whilst internment is the poor man's fate'.
297. 'To read is a privilege and to write is to make history'.
298. 'The act of extinction is not, when something has become extinct. It is when we forget that something has existed before'.
299. 'My critics state that my words are too obsolete and abstruse to be understood. Then, I shall remind them that there is such a thing called the dictionary'.
300. 'Human rights are never respected, when men only respect power'.
301. 'If we knew beforehand that our lives were conditioned to our fate, then we would indubitably be sages at birth'.
302. 'To reveal the answer of a riddle, we must first, understand the induction of its mystery to entice us'.
303. 'Why are we conscious to the truth, when we ultimately decide to think?"
304. 'What is worse than the acknowledgement of ignorance, if that certain acknowledgement is of your own ignorance?'
305. 'Perhaps, I am existential to this world presently. However is it not better to be non-existential, in a world that regards you as that?'
306. 'What is the significance of love, if we only know its effects and not its origin?'
307. 'I find it much easier to live in my paradoxical world than to live in my wretched reality'.
308. 'Destiny is the uncontrollable element that is ungovernable, whilst providence is foresight that guides us'.
309. 'Our mind is the illimitable force that governs our will and thoughts accordingly'.
310. 'Why do Americans feel the need to make America great again? Is it not unpatriotic to insinuate that it is not?'
311. 'Why are we unable to control hate? Could it be that we are contaminated by its virulence already?'
312. 'The essence of life is too great to not understand its importance, with frivolous words and actions'.
313. 'There is a constant strife in our lives to ascertain the complete enlightenment and judgement that eradicate the negative energy emitted through our indifference. We must confer from the abstract and physical components that are our soul and body, with a zetetic inference that recognises the collocation of these two forces of compatibility that are generally discovered, in our genetic nucleus'.
314. 'Are we more intelligent or ignorant, by what we perceive to know?'
315. 'Are we more susceptible as people, if we acknowledge our fears?'
316. 'Am I greater or lesser a man, if I choose to express thoughts than emotions?'
317. 'The human will is the engine that compels the motions of our body, yet it is consciousness that presides over our mind'.
318. 'How can we define ourselves, in one word that is the epitome of our essence?'
319. 'I am amused by the word pseudo, since everything we attach to it is a pseudonym of our artificial knowledge'.
320. 'Seldom have I heard as a philologist, such a sesquipedalian word, as honorificabilitudinity uttered'.
321. 'The mind is our greatest companion, but at the same time it can be our greatest foe unknowingly'.
322. 'To dream is to acknowledge that you are in a subconscious state of absolute surrealism that is perhaps a parallel world yet undiscovered'.
323. 'Truly, is our body in the end, nothing more than a particle of ashes that represent the vestige of our soul, before its departure from this world?'
324. 'If I am asked to define sex, I would define it, as an act of intellectual intercourse of two minds controlling two bodies mutually'.
325. 'It is a sober tragedy that life is measured, by the property of wealth than the propriety of comity'.
326. 'It is regrettable that with every minute passed there is a death, and that in every death there is ultimately a name attached to it'.
327. 'We must accede to the reality that we exist, within a movable force that is the cosmos'.
328. 'Philosophy is the explanatory method to enhance the instrument of the mind'.
329. 'Why are we apprehensive to explore our mind and remain, with the status quo?'
330. 'What is an answer, if there is no reasonable explanation to surmise?'
331. 'From the singularity of thought, we can progress to the plurality of ideas'.
332. 'Whatever, the concept of love represents it does not preclude the definition of its sexual nature'.
333. 'The wondrous thing about life is that, there are countless mysteries yet to be unsolved'.
334. 'I have with much frequency discover that my mind is constantly evolving, with every fantastic wonder that is born from my creativity'.
335. 'Impatience is the primary demonstration of our seeming imperfection'.
336. 'It is by natural inclination that we are curious to know, what lies beyond our reality'.
337. 'What can be assumed as the truth must be governed by knowledge'.
338. 'The idea that we are alone in the universe is the perception of how we conceive the universe to be, in its entire composition'.
339. 'It is quite unnecessary to declare what life signifies, when we are prime examples of its illustration'.
340. 'Drama is the sole provocation of the theatre of insanity manifest'.
341. 'Within the general assumption of life, there is the lingering doubt of its purpose'.
342. 'We are sentient beings that fail to realise the superb senses of our cognition'.
343. 'The wonder of life is not the guise it reflects, but the joy it permeates'.
344. 'Our deeds are determined, by the awareness of our actions predisposed, to the preconception of our erroneous conduct that causes our wrongdoings and indiscretions in the first place'.
345. 'I do not know, if what I feel is wretched enough, to be considered a rue or chagrin'.
346. 'Where do I find joy, amidst the anguish that encircles me, with the endless darkness?'
347. 'I suppose that there is no way to escape death, unless I invite it to pay me a cordial visit soon'.
348. 'The cause of any of our problems is always discovered, within the surreptitious origin of the problem'.
349. 'Marriage is a worthless contract that binds two people, with incomplete vows that result meaningless'.
350. 'I do not understand why society dictates, what I believe in, when it is obviously clear that society is incapable of upholding any belief'.
351. 'To be rational is to understand the meaning of irrational'.
352. 'For over a decade, I have wasted my years in searching for a purpose, until I discovered that every year wasted was intended to be my ominous fate'.
353. 'Is it impossible to make something possible from naught?'
354. 'If I could foresee the future, I would be bestowed with immense providence'.
355. 'Poverty is the abomination of man's visible avidity and classism'.
356. 'Eugenics is an erroneous interpretation of perfection, because inherent traits are already imperfect from birth'.
357. 'Hypothetically, I suspect that upon my arrival to the afterworld if there is one, I shall meet my noble chronicler, who shall have written my tedious life verbatim'.
358. 'There is an abundance of knowledge that remains insoluble to the world'.
359. 'To envision the world in the future it requires afterwards, the understanding of the past and the reason for the present'.
360. 'How many men will no longer be then anonymous men that history has forgotten and ignored?'
361. 'What we learn from the omission of the truth is the admission of historical inaccuracy'.
362. 'The thought that the universe is the paradise we seek is not an implausibility'.
363. 'I do not consider myself a sinner, because sin is an abstract notion of acrasia'.
364. 'If our body cannot be controlled by the mind, then the soul is doomed to depravity'.
365. 'I am not in the least impressed, by the power of our governments'.
366. 'Opulence is analogous to vice, it can corrupt the soul indefinitely'.
367. 'Why do we continue to assume that vices are non-existential, when they are evidently addictive in nature?'
368. 'One mortal man cannot change the world, but his concept can'.
369. 'What is the right of freedom, if we cannot express it in public?'
370. 'Am I to follow the puritanic laws of religion, over the sententious laws of philosophy that are not derived, from an unlawful imposition?'
371. ' Philosophy is not limited to the claudent boundaries of physics or the righteous doctrines of religion, and the discrepancies between empirical findings and theoretical postulations are reduced to the exposition and defense of pensive perspectives expressed by each observer'.
372. 'Is class not essentially, a nobleman attempting to display propriety?'
373. 'Who determines, what I must ascribe to as law, when men are governed, by the incidence of corruption?'
374. 'To say that I am better off dead than alive is to assert that my life is less than thrilling'.
375. 'Where there is a puissant will, there is the indelible sign of hope and weal'.
376. 'I do not have enough fingers to count the innumerable promises of politicians, but I can count the years of their corrupted greed'.
377. 'America is no longer becoming the land of the tolerance. Instead, it has evolved, into the land of intolerable division'.
378. 'Verily, I do not understand the obsessive illogic of guns in America. It has reverted to the old days of the Wild West'.
379. 'If I could sustain my thirst and hunger with just love, I would live an eternity of bliss'.
380. 'Is there a genuine difference, between life and death, if we are only a developing part of the process?'
381. 'I wonder, at times, if the world that I see is not an illusory mirage and I am really on the surface of a barren oasis'.
382. 'What is enlightenment, if we do not exercise our mind daily?'
383. 'I dread the day that I shall be marred, with the decrepitude of old age'.
384. 'There are not sufficient adjectives to describe, an orgasmic tsunami'.
385. 'To believe in trust, one must establish its relevance before'.
386. 'Music is the beautiful echo of a reverberation of a natural harmony expressed'.
387. 'If I could sojourn in the supposed Elysian Fields of paradise, I would discover my soul at ease, amongst the bracing winds of a cerulean heaven'.
388. 'The moral compass in philosophy is predetermined, in the consistency of logic and ethics that takes precedence, over the instructed belief of sin and righteousness that predominate in religion. The impression that we are judged as sinners or saints in our acts is nothing more than an unavailing effort to impose guilt and opprobrium, as a justifiable reason to cleanse the spirit and body from wickedness and incapacitate our will. But in philosophy we are taught that good and bad are natural characteristics of our dispositions, and subsequently, good or bad is not defined by our shame and guilt, instead, by our deeds committed that represent our inner soul knowingly.
389. 'Conscience is a powerful mechanism that enhances our ethos tremendously. It also makes us mindful of the situations and ordeals that we must confront, despite their unpredictable circumstances. It recompenses the incidence of the errors and foibles that we admit, as our defects. It projects the lucid understanding of what is right from wrong, what is logical or illogical in our actions and thoughts of premeditation or afterthought'.
390. 'Where are the clamours of justice that have been deafened, by the clamours of injustice?'
391. 'When will the will of the democracy of the people outweigh the will of the tyranny of government?'
392. 'Is it possible that I shall return to the Earth, as a tormented wraith within the gloomy murk?'
393. 'I listen daily to the sorrow of my heart and it cries out the name of the woman I loved'.
394. 'Can we exist in a world that has sparingly exercised the universal word of compassion?'
395. 'In the end, I shall die and leave behind, an inconsiderate world'.
396. 'Philosophy is not the ultimate salvation for mankind, but it is a beginning'.
397. 'The whims of hardship are everywhere and they accompany me in my toils of travail'.
398. 'If we could expand our thoughts, with the seed of philosophy, we would discover the intrinsicality of our soul'.
399. 'Is it, not better to live one life of happiness, then to live several lives of wretchedness?'
400. 'The soul is the composition of my essence and my essence is philosophy'.
401. 'How beautiful is the brink of dawn and the sunset that then accompanies it, within the hour's edge'.
402. 'Any intricate theory or concept can be refuted with facts, but the discordance is not in the proposition of its truism, instead, in the value of its argument'.
403. 'To see the broad landscape of Spain is to see the beauty of an inimitable portrait, with its tinted colours of majesty'.
404. 'If I die far away from the land that was my homeland once, then let my ashes be brought and scattered over its swashing waters to then roam the Mediterranean Sea, as an unbound ghost'.
405. 'Within the complexity of the world, there is the growing plea for social change'.
406. 'Is it feasible that we could return to the glorious days of democracy, as brethren within one nation?'
407. 'I have seen the beauty of a woman then personified, in the aesthetic form of human purity'.
408. 'Are we too brash to ignore the meekness within us?'
409. 'Why do we assume that we are the centre of the universe, when we are, not even a small fraction of the universe?'
410. 'It is not the admission of the thought that we are sentient beings, but the omission that we are more ignorant of that reality'.
411. 'I shall not concern myself with the stupidity of others, instead, with the exception of the demonstration of the intelligence of the few sensible minds'.
412. 'The nature of the mind is the curiosity that has encompassed our fascination, with its uniquity'.
413. 'I cannot presume to know with indisputable evidence if there is a God, if my mind is not allowed to discover the essence and nature of that supposed God. This is why, I remain an agnostic'.
414. 'There is the common principle that as a nation, we are a better society, but that truth does not reveal the terrible image of its sacrifice'.
415. 'How can I adhere to laws that inhibit my inalienable right to expression?'
416. 'I shall never understand the logic of an excuse, except that it is a never-ending continuation that repeats itself'.
417. 'Is it, not hypocrisy to cry injustice, when the claimer has equally imposed that same injustice to others?'
418. 'When do we consider the abominable acts of the minority, the abomination of the majority?'
419. 'I am not certain of the reason why we continue to cause division amongst our nations, when we are joined together, as just citizens of equitable voices'.
420. 'There is much to learn from each other, but the problem is, we absolutely don't care'.
420. 'I am far from the personification of perfection, yet who isn't?'
421. 'To believe that we are destined for something great, we must be conscious first of that implication'.
422. 'It is facile to say that I remember nothing, when that nothing is something that has been converted into a crime'.
423. 'The horrible nature of suicide is the silent voice of its solitude and its maddening presence'.
424. 'How I perceive the notion of myself is generally, not the observation of others'.
425. 'Could it be that we are not a world of sanity, but a mirage of insanity?'
426. 'If we concede to the notion that people are mostly civil, then we must acknowledge that civility is in the eye of the beholder'.
427. 'Who can explain what is offensive, when the offended is usually the offender?'
428. 'Are we more inclined to acknowledge our errors than we are to commit them?'
429. 'If a singular thought could evolve into a plurality of ideas, I would call it our democracy'.
430. 'To be creative does not denote merely intelligence, but an impeccable sign of our brilliance'.
431. 'I am never certain of the course of my day, but the scarce feelings of joy that imbue me in a rapture are meaningful, even if they are transient'.
431. 'Where there is the omnipresent sign of love, there is the concomitant sign of its contradiction and hardship'.
432. 'How much pain is enough to bear to know that it is irreversible in the end?'
433. 'I have contemplated the thought of eternal peace, yet, I have not found its appearance upon the Earth'.
434. 'Can a person live with half of his essence attached to his conscience?'
435. 'We either subscribe to the thought that we are no better off than in the past or that we are unable to adhere to the logic of that interesting consideration'.
436. 'From a monotonous word, I can create a fantastic excitement'.
437. 'I do not know, whether or not I am special to the world or only to myself'.
438. 'I have lost myself in the depth of my imagination and I do not know how to return'.
439. 'There are wondrous sounds I hear daily, but there is the deafening sound of silence I cannot escape'.
440. 'To assert that I am different is to acknowledge my unicity, as a sapientsexual being sententiously'.
441. 'It is sad to see that our only recourse to solving our problems is our death'.
442. 'I do not recognise the world that I live in at times, because it is a silhouette of its antecedent grandeur'.
443. 'The absolute capacity of the mind can be measured, in the extent of its capability'.
444. 'To feel is to experience the body and soul, and to think is to acknowledge the mind'.
445. 'To be alone is the dreadful realisation of an insane condemnation of a miserable truth'.
446. 'I can choose to believe in the concept of destiny or choose to make my own'.
447. 'From our prodigality, we should learn the meaning of profit'.
448. 'I ponder why people truly commit the same mistake over and over. Is it because, they are ignorant or they are unconscious of their action?'
449. 'Unfortunately, there is an infectious virulence that is spreading its vile nature upon the world, and it is called human ignorance'.
450. 'How do we separate a dream from a nightmare, when we are unconsciously creating its continuous plot?'
451. 'I can count a hundred times the times I have erred, but I can count a thousand times, the times that I have not'.
452. 'What is the purpose of books, if we do not utilise their value?'
453. 'I have been told that my future is bleak, yet I have seen that my present is even worse'.
454. 'To be poor does not necessarily mean within the soul, but the fact that one is poor in the compassion of nobility'.
455. 'I have lived countless experiences, through the simplicity of one life'.
456. 'Philosophy is the quintessential part of our human DNA'.
457. 'Who am I to presume my intelligence, when there are innumerable ways to make that presumption?'
458. 'I suppose there are people that are capitalists and others that are conformists'.
459. 'Who is to say that man is better than a woman, when the only difference is gender?'
460. 'There is a new revolution in the world and it is called philosophy'.
461. 'Is there more to this world than the tedious cycle of labour and being a statistic?'
462. 'How can any person demand anything, if that person has given nothing in return?'
462. 'Am I in a utopian dream that is less cruel than my paradoxical reality?'
463. 'There is so much about this world that I have attempted to decipher its purpose'.
464. 'We are excessively indulging ourselves in the art of duplicity'.
465. 'I can admit to being foolish, but never to being foolish enough to not remember'.
466. 'What is a word if that word cannot offer a justification for an explanation by someone? Do we call that word or person mindless?'
467. 'Two wrongs do not make a right, but they can make us feel right'.
468. 'Time is a predictable force that has no truthful abeyance'.
469. 'I suppose that death is a host that never forgets to visit its guests'.
470. 'How are we to surmise the meaning of sex, if we are not inclined to explore its variable?'
471. 'If there is such a thing as devotion, then it is easily witnessed in the devotion of the politicians to their fraud'.
472. 'I would be remiss, if I did not recently acknowledge my solecism, when referring to the tedious persons that are my countrymen'.
473. 'Who can be more aware of guilt than the person that creates that guilt?'
474. 'Is the world a creation of our own imagination, or is our imagination a creation of the world?'
475. 'What is the meaning of friendship, when it is foreign to its basis?'
476. 'What becomes of our society, when we can no longer be civil amongst each other?'
477. 'If I said that I do not care to be opulent, would I be considered an ignorant fool or an opulent fool?'
478. 'There are so many ways to express something, yet there are fewer ways to understand the expression'.
479. 'What must be said about the mind is the illimitable thoughts and ideas it possesses'.
480. 'Can there be hope, amidst the destitution of the masses?'
481. 'The power of the mind is, such an inimitable force of energy that only few individuals can experiment successfully'.
482. 'If there was a way to make the world smarter, I would begin with the idiocy of the question'.
483. 'Nothing seems to be imaginative in this world, except the passion of the artist'.
484. 'Why must I pay taxes, when there is enough distribution of wealth in every civilised country?'
485. 'Does the world need our voice or our silence?'
486. 'Can there be anything more fatuous than the issue of racial supremacy?'
487. 'There must be a reason for everything, if we only allowed our minds to discover its significance'.
488. 'Is there a conceivable justification for war, if we are politic in our reservations?'
489. 'Know that there is something better than pride. It is called dignity.'
490. 'We are born with the innate traits of intuition, instinct and intellect, but we are taught logic, knowledge and wisdom'.
491. 'When there are moments that we are deep in anguish, we tend to find escape in our vices'.
492. 'What is the value of discipline, if we cannot even understand its premise?'
493. 'Why should ordinary people aspire to be wise, when their minds are devoid of intellectual thoughts?'
494. 'I cannot fathom my life, as an afterthought recorded, for the purpose of posterity'.
495. 'How many times must we suffer to realise that we are more than suffering?'
496. 'Why are people mindless to the thought that we are part of a universal composition?'
497. 'Every person has a mind to think. Unfortunately, not every person uses their mind much'.
498. 'I can construct a sequence of thought with my mind, if I only applied my mind to that construct'.
499. 'The body must be fed with nourishment, the mind with thought and the soul with purity'.
501. 'How we perceive an object is most often related to the obvious perception of our eyes and not with our mind. Therefore, reality appears to be what we see than what we construe. In essence, the patterns of our mind are replaced, by the sense of vision. This would imply that even the dimensional objects presumed realistic are not accurately then perceived. The point of reference may seem to be our visual stimulation, but the truth is that it is the cognitive awareness of the mind that transcends the first impression and possesses the retention of the actual reality of that principal perception. By relegating the senses of our mental faculties or utilities, the mutable thought is superseded, by the transparency of the psychagogic image. The visual perception and observation that are perceived naturally are thus regarded, as being erroneous'.
502. 'What is the apparent distinction, between a particular idea and a logical thought, when the understanding is that the idea cannot be defined as a logical thought, yet it can manifest as being logical?'
503. 'What we presume as being the truth is only a façade of that imposition. The truth can only be relevant, when that truth is universal'.
504. 'Why does it appear more difficult to accept the logical argument that there is nothing beyond this world, except the yearning for a paradise we cannot even behold or rationalise consequently, as existential?'
505. 'We possess the power to change our lives, if we only believed that our volition is the manifestation of that power'.
506. 'How can we reconcile the thought to our reality that we are nothing more than the reality that we observe quotidianly?'
507. 'To claim that we are conscious beings of sentience is to denote the genuine essence of our composition'.
508. 'If matter requires the definement of form to be transparent, then would the form of that matter not be conclusively understood, as consequential than originally designed?'
509. 'If the notion that metaphysics is only abstract in meaning, why would one not make the assumption that nothing is metaphysical in our reality, when the realisation is that we make the mistake in assuming that the abstract can only be defined, as metaphysical and immaterial in our observation?'
510. 'A presupposition of an origin to the universe is as feasible, as the presupposition of a universal truth that requires no establishment of a
511. 'To comprehend the concept of love, a person must then comprehend the concept of suffering. Love cannot be authentic, if a person has never suffered the effects of love'.
512. 'A belief is not the same as faith, because faith is mere devotion inspired and belief is a conscious thought, embedded in our mind'.
513. 'What is the significance of actuality, if that actuality is essentially a nullibicity thought to be an actuality?'
514. 'I have yet to meet a person, who could indubitably explicate the actual meaning of universal existence, without a scientific or religious premise'.
515. 'The faculty of knowledge must be accompanied, by the application of wisdom'.
516. 'To pretend that life cares about us is to deny the callous involvement of reality'.
517. 'Emotions are the manifestation of our consciousness exhibited knowingly'.
518. 'Whether a thing exist depends on the argument of how do we define existence, as metaphysical or physical?'
519. 'Is it wrong to assume that what we measure as evidence is only consequential and valid, as the argument proposed?'
520. 'The awareness of the mind is the realisation of the actuality discovered, by our absolute consciousness'.
521. 'Is it facile to admit with candour a failure that always is than to invent with deception, a success that never was?'
522. 'Any individual can attempt to philosophise the meaning of something, but few have the capacity to explain the distinction, between the relativity of something and the perception of that something'.
523. 'People become so easily obsessed with the novelty that unknowingly, they become that novelty'.
524. 'To better comprehend the ipseity, we must accentuate the rationale of the seity'.
525. 'It is often thought that our worse foes are others, yet the worst foe is the inner half of ourselves that is the beast we conceal'.
526. 'The question is, if the natural reference of our observation is from things established and transparent to us, to things that are transparent and established by nature, then the cognoscible things to us are not identical, as those things known with a contingency? How could any first principle be considered valid, when the observation is based not on the criterion of that first principle, instead, on the falsehood of an observation that does not establish the relevancy of that first principle?'
527. ''I have analysed the conductual behaviour of people in incidents, when a particular or accidental event occurs that people either react, with the instinctive impulse of humanity or the blatant demonstration of indifference'.
528. 'To reach the ultimate state of enlightenment, you must first reach the ultimate state of consciousness'.
529. 'Meditation enables you to discover the oneness in you and empower the oneness of the mind, body and soul'.
530. 'Life is the deceitful illusion of death and death is the sober realisation of life'.
531. 'What good is love, if it does not recognise you?'
532. 'I cannot acknowledge any ethical or moral principle for capitalism. There is no rational person that could justify any quantified profit or greed in an ethical or moral sense? A person cannot rationalise that argument with a rebuttal, because the rebuttal would be irrational from the premise!'
533. 'A theist is a conformist of religion, an atheist a conformist of science, but a revolutionist is a thinker of philosophy'.
534. 'Philosophy will always win a debate, because science is strictly physical and religion strictly metaphysical. However, philosophy can interject with either a physical or metaphysical argument, without the interposition of either extremity'.
535. 'What is religion? What is science? It is nothing, but a monotonous reality'.
536. 'Is life only a mere portrait of our existing consciousness in nature?'
537. 'I have concluded that the world is full of daunting mysteries that have rational explications, yet to be resolved'.
538. 'To opine is an imitative simplicity, but to rationalise is an unimitative art'.
539. 'Would it not be considered irrational to assume that not everything must be rational?'
540. 'I have lived half a century to know that I do not desire to live another half century'.
541. 'I pose the intriguing question, what is knowledge, if you do not acknowledge that acknowledgement?'
542. 'Existence is the subjugation that effects in its order of realism, because it involves the two elements of evolution, change and growth'.
543. 'I am under the general impression that many people believe that the world is only, what tangibly surrounds them'.
544. 'Is the world so difficult to understand for us, or is the understanding of the world more complex?'
545. 'Give me science and I give you a theory. Give me philosophy and I give you the mind'.
546. 'Within the silence that is our solitude is the reality of our world'.
547. 'I cannot presume for the honourable sake of my appellation the hour of my death, except that I have been drifting since, through the limitable passage that is called time'.
548. 'It would seem that few people know the real meaning of patience. Thus, it is clear that urgency is a noticeable compulsion that consumes them, like a senseless drug'.
549. 'What is the essential difference, between good and evil, when any person can personify both characteristics and choose to be either?'
550. 'To describe the concept of logic, we must first acknowledge the principal application of induction. To comprehend the entire effect of logic, we must accentuate the necessity of deduction'.
551. 'The mind cannot function intellectually, if there is no continuation of an established system or paradigm as a general rule, for its ultimate purpose, sophrosyne and metaphysical mechanism. Ergo, this is the sui generis function of logic in philosophy'.
552. 'When describing the constitution of intellect, we address its necessary introduction to logos. Intellect is an attribute that is innate, but intelligence is an attribute acquired. The difference is in the interpretation and the usage of each application'.
553. 'Without thought our minds are emerged, in a senseless vacuity that relies on the dependency of our instinct'.
554. 'In every discipline of human knowledge, we seek to establish an order, in a logical manner that can be fully understood'.
555. 'It is evident that within the centuries that have elapsed, new forms of logic have been created and intelligised, but its quiddity for the most part has remained identical, with the exception of its prime introduction'.
556. 'The instrument of logic is conditioned to the accessibility of its imperative usage that does not obviate its purpose'.
557. 'Verily as a philonoist, I believe we are capable of exploring our minds with the structure of logic to achieve knowledge that is acquired, by logical inferences and variables that are connected to the premise of that intelligible deduction'.
558. 'The question that we ask frequently is, what is the nature of our existence and what does it consists of in its entirety?'
559. 'If existence is primary and consciousness is secondary, then we construe within the physical and abstract of the universals or properties that existence is defined by our consciousness'.
560. 'The premise of existence is to function in an actuality that is recognised and conceived from rational inference'.
561. 'Is it feasible within the dynamism of the relativity of the arterial inception of conjoined phenomena that existence manifests, into a protean matter that is the cosmos?'
562. 'The agency of an eternal motion and energy, the noetic inception of the cosmos are all related to the "Omnis" of the universal existence'.
563. 'To expound on the notion of a metamorphic sense of change of form in the universe and our existence, we must first understand the methodical interpretation of logic, as it pertains to the relationship between matter and energy that is analysed with keen observation'.
564. 'What makes two human beings different is not their substantial form that remains the same, nor their accidental form that can differ, but their matter. Matter not form is what defines us in being'.
565. 'As a general rule of thought, we must apply the rudimentary knowledge of philosophy and not our mere peirasticity, if we are to discover the universal truth'.
566. 'The inherency or illation of existence is interpreted, as either illusion or presence, mythos or philosophy, reality or surreality, actuality or potentiality'.
567. 'We are not the omphalos of the universe and we are not a singularity of an immaculate conception, but the plurality of a universal composition'.
568. 'I am what I define myself in essence and not what others define me as in description'.
569. 'Are we not intellectual beings, instead of inconsiderate opportunists?'
570. 'The notion that innocence is measured by our character and guilt by our actions is as false, as the premise argued, because guilt is not only consequential of action, but as well of character'.
571. 'I have pondered the future and I have yet to know of this undeniable presence'.
572. 'If I could retain the capacity of a singular property, it would be without a doubt the intricate mind'.
573. 'I do not render any sensible opinion worthless. I merely state the fact that without a sensible thought, that opinion would result worthless'.
574. 'I am a fond admirer of classical music and the operas that soothe me, in an inimitable placidity'.
575. 'I do not presume to be a credible benefactor of words, instead an innovative creator of philosophy'.
576. 'If I was not born a philosopher, I would have chosen to be born a violinist'.
577. 'The beauty of life is being able to enjoy in such a brief time, the simplistic quintessence of what it means to be human with common expression'.
578. 'The virtue of man can be easily kakological, but disguised as agathological'.
579. 'We can wait for a miracle to occur or simply realise that we have the power to change our misfortune to a fortune'.
580. 'There is no such thing as good or bad luck. Everything is consequent of circumstance and action'.
582. 'I do not consider myself an expert of anything. I am merely a philosopher'.
583. 'Terror is the absolute equation of a suspense unfolding and a mystery of heightened anxiety yet resolved. It is harrowing and provoking in its masterful dissimulation and similitude, towards the development of sequential episodes of horror that are essential, to the hysteria that binds us gradually in diffidelity'.
584. 'Indubitably, there is nothing advenient of evil that could be deemed rational, when it is beyond the explanatory concept of mere human comprehension'.
585. 'Historically, there have been innumerable cases of people in this world that have exceeded any common form of logic and are forever insoluble in nature'.
586. 'There is a transparent difference, between fiction and reality that has been established, but it is vastly misunderstood'.
587. 'Mystery was always the obvious inducement for my fascination to unravel its uncertain enigma, and therefore, I procured with a constant resolution, to solve all the inscrutable mysteries that were considered irresoluble'.
588. 'It is not by mere coincidence that the enthralling elements of crime that mostly intrigue our heightened fascination are suspense and mystery; especially, when the crime exceeds the deliberate imposition and basic intrinsicality about the criminal'.
589. 'If a murder has a succession of continuous events that unfold, then it must have a decisive and reasonable illation to deduce subsequently'.
590. 'Since the beginning I had pondered the claudent boundary of life and death, and the amorphous core of the soul in the coetaneous mind of the Homo sapiens-existing only in the belief of ephemeral fervour of dogma'.
591. 'Every time I have marvelled considerably, with the baffling intrigue of uncertainty to discover, such an unfulfilling quench I possessed internally. It is a quench to assuage the predisposition and appetency that lingered in the core of my mind subtly'.
592. 'Must man be burdened, with dubious vagaries that will never be elucidated thoroughly and only expostulated by the oligarchy of excerebrose and vafrous men, who profess morality as the numinous foundation of their justification?'
593. 'That which is known merely as deductive reasoning is based on the foundation of a specific conclusion, as compared to inductive reasoning that is a method of logic, in which the main premise supports the absolute finality of the truth'.
594. 'There are multitudinous cases and investigations that are shrouded with a latent mystery that often is accompanied suddenly, by the palpable truth that evades the mere perception of the public'.
595. 'Cannot man be omnipotent to effectuate a correlative phenomenon conceived in the elemental pattern of thought?'
596. 'The mind is inherently efficient to produce extraordinary wonders of the earth that multifarious mortals fail to discern the illimitable dominion, and derivative capacity of the inquisitive mind that feeds intellect'.
597. 'The mere thought of obsession can constrain the foundation of the psyche of man completely, with an uncontrollable desire and heightened anxiety that is implicit and misconstrued'.
598. 'The realistic notion of finality that we call death is forever attached to the surreal concept of its inevitable eventuality'.
599. 'It is at the paradoxical degrees of brief intervals that we come in contact with the ephemeral presence of the unknown, and thereafter we are unaware of the unrecognisable footfalls and voices that haunt or visit us surreptitiously'.
600. 'What if the actual concept of horror that is known has no unlimited boundary and is fully evasive to the absorptive eventuality of the existential realm of reality?'
601. 'I can choose to define myself as matter and my existence would be transparent as an illustration of that animation, or I could easily assume that I am nothing, except the divisible avatar of a contingency of cosmic consciousness'.
602. 'Is it plausible that any form of existence is not strictly contingent to the perception of a sphere or plane that appears physical, but may be more representative of an indefinite composition that we have not defined, as existential?'
603. 'If we assume that the universe had no origin and it is interminable in its reference, then the origin of the universe is nullified. However, if the universe had an origin, then that origin was either a particular or accidental phenomenon'.
604. 'Are human beings a noumenon of a greater evolution that is the universe? Or is the ultimate form of existence bound to the indeterminate boundaries of the universe yet discovered?'
605. 'It is presumed that our observations and perceptions are based, on the empirical and metempirical conceptions that are reflected, in the quondam experiences of living beings and quoddamodotative properties of the universe'.
606. 'Consciousness can be described, as a mental process of circularity and an intelligible agency that is predicated on the foundation of the relativity of the mind, body and soul'.
607. 'To understand the complete state of consciousness, we must discover the related subconsciousness of the mind, within the oneiric or dormant state and the metamorphosis included, in the process that involves the variable states of consciousness and subconsciousness'.
608. 'Thought is a fundamental mechanism of the mind and our consciousness is the accessible comprehension of the universal expression of that thought'.
609. 'Perhaps there is a labyrinth of consciousness that transcends the signification of our understanding of its presence'.
610. 'The fear of the unknown is the uncertainty that lingers in the mind, like a vestige of a haunting memory, except that consciousness is the sanctuary of our thoughts and perceptions, as human observers'.
611. 'Ultimately, to be sentient beings of consciousness, the composition of that realistic nature would define us, as part of an intellectual design that possesses the application and stream of consciousness'.
612. 'I have surmised that practically all that is presumed to be evil is commonly found, in the hysteria of the mind, than in its sanity'.
613. 'I am stupefied by the amount of people that believe that the inexplicable occurrences must be divine in nature, when it is only due to the fact that we exclaim not by reason, but by blind faith'.
614. 'I have never understood the purpose of immoral condemnation, because the majority that accuse are unjust zealots that are more immoral than the accused'.
615. 'I do not care, whether I am deemed a sinner or a blasphemer. The only thing that is consequential is that I shall die in the end'.
616. 'What is considered a life, living to drudge in the menial tasks of endless labour or enjoy the fond days of pleasure, travelling and leisure?'
617. 'Why are we too incredulous to the contemplation that one day, we shall all be reduced to a recollection of memories?'
618. 'I do not claim to know everything in the world, only enough to know, what is my world'.
619. 'If the only truth was that I was nothing more than a breath of life, then for how long would that breath last?'
620. 'The reason that people are imitative in nature is because, human beings are the most superficial form of an artificial paradigm of society'.
621. 'If there is an archetype of myself, it is the ethos of my persona and not the nemesis of my ego?'
622. 'It is unfortunate that there is no monetary benefit in being a philosopher. The only benefit is the presumption of being one'.
623. 'Rhetoric can be implied as an antonym, because its relevance is often too vague to the observer'.
624. 'The commonition of the end of the world is as uncertain, as the inception of the world'.
625 'As human beings, we have the capacity to alter the condition of our existence from life to death or from destiny to suicide'.
626. 'A spirit is something consequent of death, but a soul is existential since birth'.
627. 'To understand anything of the universe, we must first reach the highest pinnacle of consciousness. Only then, can any form of knowledge be perceived, as reasonable'.
629. 'Few people realise that protean matter changes from one state to another, but its matter still remains exact'.
630. 'Can half a man live, without his alter ego and be considered sane?'
631. 'For half a century I knew nothing of great substance, until I discovered the fantastic mysteries of philosophy'.
632. 'To produce a thought, the mind must be active. However to convert that thought into an idea, the conversion must be productive'.
633. 'If it was so facile to love and be loved I would die a thousand times a lover'.
634. 'What name shall I call the ghost of my past, the haunting memory?'
635. 'Where is the essence of love that has robbed me of her passion?'
636. 'There is no place on the Earth that I have not seen the phantom of death'.
637. 'Shall I ever know the meaning of my life, if I am hindered of its fate?'
638. 'Call me a man with a vision and I shall acknowledge my providence, as just merit'.
639. 'I am not the exception, instead the consciousness of humanity?'
640. 'I have experienced at times, the indifference of people enough to know that the world does not revolve around them solely'.
641. 'What is the common distinction, between a genius and a fool? A genius is never a fool and the fool remains a fool'.
642. 'If I agreed with everything said about me, I would be partaking in the foolishness that is my life'.
643. 'What cannot be saved must perish, but what can, must be spared for the posterity'.
644. 'There is no amount of sympathy that could equate to the antipathy of an action'.
645. 'It is naive to believe that prayer could be the ultimate answer to our miseries and misfortunes in the world'.
646. 'What some people think is justifiable is unjustifiable to other people'.
647. 'Do not presume to know everything, when it is better to assume that knowledge is so far only that which you presently know'.
648. 'How am I suppose to explain the fundamental concepts of philosophy, when I fail to meet any conscious persons that can philosophise?'
649. 'If there was a creator of the universe, then who created this creator? A creation cannot be a creator, without being first a creation'.
650. 'Philosophy is the instrument of logic, knowledge and wisdom. It is the ultimate form of human expression deduced'.
651. 'The moral of the story of life can be resumed in the simplicity of life'.
652. 'I can prefer countless things in this world, but what I prefer above all things is the knowledge of philosophy'.
653. 'Who am I you may query? I am the voice of reason'.
654. 'Is it impossible to conceive that all that we believe to be real is only a phantasy in its absoluteness?'
655. 'It is a sombre realisation to accept that upon my death, I shall cease to be relevant to the callous world that bore me'.
656. 'I am continuously emerged, in the evolving matrix that is my reality'.
657. 'Perhaps there is a philosophical truth that I have not discovered. If there is one, then it must be more actual than the truth I know now'.
658. 'Can there be any relevancy to something that cannot be demonstrated to be valid?'
659. 'What is the purpose of an argument, if there is no meaning in the words?'
660. 'I do not know how to eradicate the feeling of love from my inconsolable heart'.
661. 'There can be no greater cause to serve than the noble cause of humanity'.
662. 'If it is true that we are composed of protons and neutrons, then we shall be reduced to particles of them upon our demise'.
663. 'To explain the reason why some of us live and others die, would mean that I would have to explain the indifference of a God'.
664. 'Who from the religious zealots amongst ye, shall throw the first stone on to the supposed sinner?' Then I shall call you a hypocrite'.
665. 'If I am to reason that there is a God, I must first reason, what universal substance would that God be composed of that would not only differ than a pagan god, but be part of the matrix that is our actual universe?'
666. 'I have discovered the plausible origin of God and it lies, within the seduced minds of people'.
667. 'If faith was intended to be the only method of divine belief, then we would surely be all of one religion and not a conglomeration of radical minds'.
668. 'There would be no poverty in the world, if we only learnt to be more humane and compassionate, with our fellow brethren'.
669. 'It is utterly inhumane and appalling that in order to survive in this world, a person must beg and be beholden to the power of money than the principle of humanity'.
670. 'How do we reconcile the abundance of wealth, with the reality of poverty?'
671. 'There are occasions, when the preternatural occurrences may appear to be convincing, but they are in essence only a disturbing reality'.
672. 'I have discovered within my rumination that thought and emotion are vastly different. Verily, the mind is incapable of subduing the most intense and uncontrollable manifestation of emotion, because emotion unlike thought is mostly instinctive and impulsive'.
673. 'The mere contrast between thought and emotion is revealed, when thought is reasoned and emotion is not'.
674. 'Within the sphere of consciousness there is an emotion or thought that is equally produced and equally transparent'.
675. 'The awareness of our feelings and thoughts permit us to realise the capacity of our universal consciousness'.
676. 'It is impossible to accept the fact that people can live with or without either thought or emotion, when they are intrinsically connected to our mind and soul'.
677. 'An emotion can be unpredictable as a thought, but it is less dependent on the mind than thought'.
678. 'To define the abstract meaning of emotion and thought the examination of the mind must be meticulously examined'.
679. 'I suspect that people are more convinced that emotion is more relevant than thought; although they could easily be swayed to think otherwise'.
680. 'Why do we depend on thought and emotion so much? Could it be that without them, we are really heartless beings in nature?'
681. 'I often find myself compelled to the necessity of emotion than the urge of thought'.
682. 'The mechanism of the mind is important to the ascesis of our conductual actions.'
683. 'I would suspect that the majority of people are apathetic in privacy, but sympathetic in public.'
684. 'The dedolent nature of the apodictism of people is manifested, in their propeteia and insipience'.
685 'Any viable velleity can result in any proposed utinam'.
686. 'The archetype of something must be compatible to the inveterate cathecon of the sophrosyne'.
687. 'There is a vague state of eudaemonia that has eluded our supraliminal awareness and remained intangible'.
688. 'I am extremely fascinated with the dynamic components of the mind and how they relate to the metaphysical concepts of thoughts and emotions and our aponia'.
689. 'If we studied the synergy of human beings, we would discover that we possess the volition to act in accordance to our expressible ethos and eleuthery'.
690. 'Unfortunately, there is little in the form of compensation that I could be rewarded, for being a mere philosopher'.
691. 'I wonder if man is capable of conquering his inner thoughts and emotions, with a metriopatheia and sophrosyne'.
692. 'If my mind was morigerous to my thoughts, then my emotions would not result dilogical'.
693. 'The instability of the mind can be a nocivity to the suffering of the heart and lead one into a profound anthropinisation that is incurable and far from an ataraxia that is attainable'.
694. 'Without the power of the mind our emotions and thoughts would spiral and villorate, into a subitaneous and incessant vacivity'.
695. 'I can not obstrigillate the notion that thought is a prescience of an apriorism of a postulation that is demonstrative'.
696. 'Emotions are nequient of being an ophelimity or an enduement of a noscible pleonasm'.
697. 'I have often experienced in the hypotyposis of my life the adumbration of the intrinsicality of an eicastic thought that has materialised, into a psychagogic emotion'.
698. 'The exallotriote nature of the abstract element of emotions could respue the interposition of thoughts'.
699. 'Thoughts seldom quadrate with the trabbocant influx of emotions'.
700. 'We have become a society of artificial dependency more than of social dependency. There should be no actual human being that should be homeless, worthless or hopeless in this world'.
701. 'We philosophers are destined to the inevitability of poverty and misery, but enriched in the enlightenment of knowledge. Ipso facto, I would rather die a miser than with an empty soul'.
702. 'If we shared proportionately in the wealth of the world, poverty would be eradicated finally'.
703. 'How do I make people understand that life is more practical than difficult?'
704. 'I am convinced that there is more about us that unite us than divide us in our empathy and beliefs'.
705. 'I think, we all possess the ability to explore and enhance our creativity, through the power of the mind. I am the prime example of that concept.'
706. 'Perhaps my essays are not conventional to many, but they are intellectual pieces with a conclusive premise'.
707. 'I would hope that anyone who is fascinated with Greek Philosophy or philosophy for that matter would love to learn words of Latin and Greek to become sages'.
708. 'To live an entire life that is meaningless or meaningful is contingent to the acceptance of our conscious reality. That reality could be considered to be understood, as a subconscious relation, with the surreal nature of an imminent paradox'.
709. 'To be wise and intelligent is to know the universal truth of existence. To deny the existence of that truth would be the cancellation of that theory. Thus, the distortion of the truth is the distortion of the soul'.
710. 'Each and every one of us are born with a soul, but the question is, what is the value of that soul, if we do not recognise it?'
711. 'The impressionable compatibility of the soul, with the mind and body is the commencement of the preservation of its natural function'.
712. 'People often attempt to determine the true incorporeal essence of the soul, but fail to recognise its existential evolution, with mere perspicacity'.
713. 'There is an elementary process that consists of the acknowledgement of our thoughts. This is called our conscience, and its function is to distinguish what is right from wrong or logical to illogical'.
714. 'The antithetical effect of sanity is insanity. The mind can easily be the best ally, or it can become the worst foe if not controlled'.
715. 'A pseudo thought is an emotion that has occupied the mind, through obfuscation. It is not an absolute thought, instead, a temporary manifestation of uncertainty'.
716. 'The question that philosophers ask is until what point is the mind irrelevant, if the body is no longer operative?'
717. 'There is no absolute certainty that our mind can operate on its own, but if we nourish it properly, then the mechanism of thought that provides common sense and understanding will be consistently functional.'
718. 'The qualitative measure of philosophy is discovered, in the adscititious elements to the concept of its implementation'.
719. 'Our mind computes our thoughts into variables that are expressed, by answers or solutions to our questions and problems'.
720. 'The body without the mind and soul would react, in a perfunctory manner and be extremely futile in action'.
721. 'In philosophy, the body is a physical vessel that exceeds the simplicity of flesh and bones, since it is linked to the mind and soul, as a singular component of a larger constitution'.
722. 'I have for some time now attempted to understand the concept of the body, mind and soul and its correlation, and what I have discovered is the fact that the body is the authenticity of life'.
723. 'Without a doubt, the state of our mortal essence is attributive to the physical attrition and exertion of our human body'.
724. 'The body is only subjugated to the will of the soul and the thoughts of the mind. It does not acknowledge the concept of self-reliance, since it cannot recognise anything without the cognition of the mind'.
725. 'The body is incapable of reasonable action or reaction, if there is no thought applied by the mind. It reacts with thought and the movement of instinct; although instinct is not thought, it is conducive to the operations of the body'.
726. 'Perfection is not achieved or sought, since it is an implication of a physical nature or attribute. The body is not the perfect state of its aesthetic beauty, but the maintenance of its constitution'.
727. 'When we speak of the body, we are referring to the somatic vessel that our soul occupies in its state of existence. We tend to refer to the body, to anatomy, physiology, histology and embryology, but we seldom realise the distinction that is the body in accordance to philosophy'.
728. 'I am under the impression that the key is defining the property of the soul, as the intelligible plane of the universal hypodochemene that is extant in its essence'.
729. 'I ask, can it not be asserted that the soul is a compressed consciousness and matter is compressed energy?'
730. 'If we applied the theory of the principle of universal causation that implicates all things have causes, though not necessarily deterministic causes, then we can metaphysically conceive of the noeton or the intelligible as a living soul'.
731. 'If everything that is involved with the process of animation were to die and remain in that invariable state and not continue to exist through the entire culmination of the process, would not everything ultimately have to be dead and nothing alive in the universe?'
732. 'Even if the living continued from some other origin, and all that had lived died, how could all things conceivably avoid being absorbed, in the vacuum of the absoluteness of death and not evolve?'
733. 'Within the reverie of the state of consciousness and stoicheism, is the relativity of the effulgence of the universe and its existing properties of which the soul is one of those intellectual properties revealed, for the sake of the posterity and the aeons of the cosmogony'.
734. 'It is important to affirm that logic is not the inusitation of the metempirical nature of the development of the mind, the devagation or the desuetude of the mind, instead it is governed by the predicate of our nous and synesis that recognises logic, as the elementary noesis to any measure of plerophory'.
735. 'Logic is not an act of faith or devotion, neither is it conditioned to either of them. It is the sequential order that has materialised, into the uniformity of thought and is the basic foundation of the organon of logos'.
736. 'We have been imparted since birth, the specific erudition of our scholars and mentors that are assigned our instruction, but we are nequient to ascertain the authentic conception of the magnitude of its purport and significance as neophytes, without constructive meditation and contemplation'.
737. 'The common characteristics that I attribute to philosophy are intertwined with the discernible traits that are reflected, within the quotidian human behaviour that is associated to ethics and utilitarianism'.
738. 'Ethos is the natural disposition that is accredited to our character in essence and appearance. Pathos is the internal emotion that is associated to our grief and suffering that requires the total attainment of Eudaemonia. Eros is the composition of our sexuality, through desire or love. Logos is the heuristic recourse that is aligned to our lucid inducement, for reason and logic'.
739. 'Nature is replete with inanimate illusions that society has disguised latently, with such a horrible depravity and false democracy'.
740. 'The ultimate objective envisaged of any implementation of philosophy is to establish a meaningful zemblanity that is obtained, by the redounding stability of the body, soul and mind's protension of that elusive serendipity'.
741. 'Often, we regress in our conduct to the atavistic propensity of causation, and we alter our perception of life radically, to the complacent comfort of acceptance in society'.
742. 'The ability of our mind to think and advance our thoughts past the provisional stage of a conjecture is an advantage that separates us, from the other familiar species of the animal kingdom'.
743. 'The evolution of our mind propels humans to explore and seek solutions of an acquisitive probability to the exallotriote problems that perplex us in obfuscation, and the answers to our inquisitive questions that are concomitant to the nature of our human axioms and presuppositions'.
744. 'We have been embedded with the redundancy of the dogma of religion that bounds us to the restrictive limits of the influential acquirement to our maturation as an individual entity'.
745. 'At times, we have the vitality to eschew negativity, but when it is unannounced, we must strengthen our prudential resolution to reach ataraxia, with a vibrant fortitude'.
746. 'What is indisputable is the dynamic components of the properties the mind possesses to differentiate the moral equation of good and bad'.
747. 'Philosophy is not related to the encomiums of a cunctipotent deity that we must forcedly worship, in a demonstrative reverence and denomination'.
748. 'Philosophy is not limited to the strict boundaries of physics or the righteous doctrines of religion, and the discrepancies between empirical findings and theoretical postulations are reduced to the exposition and defense of pensive perspectives expressed by each observer'.
749. 'The concept of iniquity and temptation are incompatible and contradictory to philosophy, because it is acrasia that determines our fallibility'.
750. 'Our deeds are determined, by the awareness of our actions predisposed, to the preconception of our erroneous conduct that causes our wrongdoings and indiscretions in the first place'.
751. 'Our society has been deturpated and plagued, with imprudent forms of radical religions, subversive governments and protractive systems, such as tyranny, oligarchy, monarchy, fundamentalism, communism, socialism, capitalism that enslave humans in meaningless drudgery and zealotry, as perennial thralls of misfortune and ruination'.
752. 'The idea of fulfilment in the human being should be the visible attainment of the nychthemeral stability and quiddity that involves the attributes of our mental, physical, and emotional components, and not the dyslogistic pretension of a repressible enforcement of a putative and hermeneutic doctrine that is based on faith alone, and not on a deitic reference or empiricutic evidence that exceeds prolation'.
753. 'The moral compass in philosophy is predetermined, in the consistency of logic and ethics that takes precedence, over the instructed belief of sin and righteousness that predominate in religion'.
754. 'The impression that we are judged as sinners or saints in our acts is nothing more than an unavailing effort to impose guilt and opprobrium, as a justifiable reason to cleanse the spirit and body from wickedness and incapacitate our will'.
755. 'In philosophy we are taught that good and bad are natural characteristics of our dispositions, and subsequently, good or bad is not defined by our shame and guilt, instead, by our deeds committed that represent our inner soul knowingly'.
756. 'As human beings, we can be ethical in our virtues and at the same time regardful of our defects. That is to say, we can demonstrate the benevolence of our soul, and the deficiency of our mind, when applied to actions and judgments we undertake of our idiosyncrasy'.
757. 'Amidst the extremity of the extrinsic force that compels emotion in humans, we often realise the gravity of its powerful effects and the instability of a consequential nature'.
758. 'We must comprehend how provocation can disrupt our mind and incite the conglomerative degrees of emotions, such as remorse, sorrow, ire, envy, hatred and avidity'.
759. 'The opposite of the negativity of unstable emotions is found in the positivity of the laetificant emotions of gaiety, pride, patience, love, sincerity, inspiration, appreciation, influence'.
760. 'Amongst two consensual adults sex is expressed, through the tangibility of human relation, in a healthy and responsible manner'.
761. 'The perspicuous intention of philosophy is to offer an intelligible manner of observation, perseverance, practice and above all guidance; even though it is the highest study of the truth or principles that underline the genuine knowledge and awareness of the existential universe'.
762. 'Humanity has evolved as an advanced species in certain aspects of society, but it has failed miserably in its meliorism, because of the anaeretic and dapocaginous effects of materialism that has not consolidated the main principles of democracy and equity aspired by philosophy'.
763. 'Philosophy is not measured by noetic intelligence alone. It is accompanied, by universal knowledge. We are not born with either property, but possess the aptitude to become an orator of speech, a philosopher of knowledge and the scribe of wisdom, if we develop our thoughts thoroughly'.
764. 'Philosophy represents the universal view, about all things conceived by perception and construed by interpretation'.
765. 'In the common distinction between thought and expression there is a presupposition that establishes the distinction. A thought is a perceived notion, but an expression is an actuated conception'.
766. 'Depression is the embodiment of the sorrowful malady of the human mind'.
767. 'Religion and science have been at conflict for centuries and have achieved incommensurability, for the advancement of the human psyche or decipherment of the complex matter of its ambiguous nature'.
768. 'The hierarchy of philosophy is retained in the sagacity and the teaching of the informative scholars and mentors that are learnt afterwards, by the diligent students of philosophy that apply these various principles with dedication'.
769. 'Philosophy, unlike religion and science is not an expository agency that requires a hypotyposis for its decisive verification, nor an exhaustive elaboration of a religious doctrine or dogma exploited, for evident gain or followers'.
770. 'The word God is mistakenly adapted by mainstream religion to reflect superiority, from one religion to another'.
771. 'The aesthetic illustration of epithymia, what Plato had described as sexual appetency or desire is equivalent to the noticeable illustration of love, and not an iniquitous act later depicted by religion'.
772. 'Logic can interpret our most introverted thoughts or comportment of an intransitive or transitive nature, with an accurate effectiveness measured'.
773. 'The mutual existence of logic and wisdom denotes the irrefragable complexity of the quantum of each property, irrespective of its participation and involvement'.
774. 'The philosophical argument implicates that the origin of our flow of emotions is seen, in the adaptation of our mind to the imposition of our will and independent resolution impeded'.
775. 'It is incumbent upon us that we fully comprehend the volatility of emotions and how they affect our discipline and volition'.
776. 'It is apodictic that we live a certain time in our physical vessels called the bodies that have no actual course, but the suitable purpose of our mortality'.
777. 'We are unable to adhere to the thought that life is ephemeral, and our mortality is conditional. Although it may appear archaic in its comparative form, it is nevertheless transparent in its relativity'.
778. 'Verily, no one can predict the immediate effect of something, until there is knowledge of that nondoxastic effect'.
779. 'Nothing is to be presupposed as impossible, when there is the clear option of feasibility that can be attached to the nomic order of the prevenance of the relevance of life'.
780. 'Is not the state that we call dreaming, not an indicator that we are not really unconscious?'
781. 'Mortality is linked to a continuous sequence of our surcease and subsistence. It is the proleptical phase to death'.
782. 'If we subscribe to the notion that life is transitory, then the contrast of life and death is a plausibility that can be associated to our mortal constitution'.
783. 'We are all observers of life, but we can choose to be participants of our observations'.
784. 'To obtain the wonders of life, one must be conscious of that revelation'.
785. 'The evolution of man is not contingent to the perception of its origin'.
786. 'Technology will always evolve, as long as there are human minds that create that technology'.
787. 'What we think is accidental in nature is mostly particular in composition'.
788. 'I cannot agree to the assertion that miracles are, beyond the sublunary sphere of our comprehension'.
789. 'Faith is not the reliable source of the truth. It is only a measure of impractical devotion'.
790. 'We are by human nature susceptible to the most absurd convictions'.
791. 'We are often fearful about the things that are inexplicable and remain unknown to us'.
792. 'I have included myself as one of those intrepid individuals, who durst to ask the irresistible question from inference, where do these equivocal and recondite boundaries meet, as the enveloping conscious of the brain is daunted, by a phrenesis we shall never comprehend?'
793. 'The engaging passion to be immortal manifests within the brain's detachment, from the ponderous and visible circumference, in the world of the illimitable mortals, who are vectitorily in an unknown place'.
794. 'There is a cogent fallacy about the universe that we ignore unreasonably, and that is the proposition that it has no governed limitations or boundaries'.
795. 'I marvel with the capacity of the mind and its mechanism that enables humans to develop, such a superior method of thoughts, ideas and creativity'.
796. 'Why is it so complicated to understand that we are by nature sceptics of the truth?'
797. 'Perhaps in a century or two, the world that we know now will be ruled by artificial intelligence and human intelligence will become obsolete'.
798. 'There is no practical reason to suppress the needs of the body, as there is no practical reason to suppress the thoughts of the mind'.
799. 'Sex is not an evil or forbidden thing. On the contrary, it is the common intercourse of two lovers expressed willingly'.
800. 'The worst afflictions inflicted to humans are not physical, but definitely emotional and mental.
801. 'In philosophy the belief is that we are constantly evolving, in the increased process of our maturation'.
802. 'Sex is a natural act that should not be a suppression of human expression or be an obsession of human compulsion'.
803. 'Death is a purposeful function that relates to the definition of our phtoric state of being and to the soma'.
804. 'Could it be in the end that our unconscious state of mind rejects the horrendous notion of death subconsciously?'
805. 'It is not implausible to conceive the notion that the redundant cycle of death is a natural process'.
806. 'Verily, is it incompossible to imagine, within an adumbration that we are nothing more than a minimum part of the active particularity of the cosmos?'
807. 'The question that remains insoluble to many people is are we ultimately conscious or unconscious after death?'
808. 'All known societies evolve from either social, economic, politic, or philosophical origins'.
809. 'Nullibicity is often presumed to be something inexplicable in its nature, but the reality is that it is to be understood, as a state of nothingness, within a state that is undefined'.
810. 'For every logical variable there must be its opposite force that is operating, as a paradoxical form'.
811. 'Whatever intellectual notion or assumption that is presumed of life, we are only simple observers of this evolving process'.
812. 'No concept or belief can be fully understood, if there is not a logical premise to base a foundation of thought that provides rationality to our complex questions'.
813. 'The question is not whether the state of this level of our consciousness is unattainable, but whether or not we can absolutely acknowledge its existential nature'.
814. 'How we interpret or sense the reality of anything consequential is the manner that we procure its attainment and comprehension of the study of metaphysics'.
815. 'To attempt to understand the convolutions of the nature of reality, we must acknowledge the unusual effect of the perceptible ability to distinguish reality'.
816. 'Whether we equate, a preternatural description of the universe is irrelevant, because the physical reality is the descriptive fulfilment of its idealisation'.
817. 'Supreme intelligence is not necessarily required to understand the concept of mortality, because the premise is established as being the consequence of an indisputable existence'.
818. 'What has been enveloped in the adjectitious mystery of the cosmos as a superlative agency is that of which we cannot prove, with sufficient accuracy or equipollence. Thus, it remains a mere mystery'.
819. 'To believe in something is presumed to be an admission of a provident or alethic truth. What is that actual truth then?'
820. 'We are born with the ability to possess the seed of true knowledge and develop it, into the flourishing growth of wisdom'.
821. 'We have the power to create from a singular thought an idea, and then convert that idea, into the principles of a genuine belief that is called philosophy'.
822. 'Perhaps the knowledge that I seek is impossible to ascertain, but if we did not apply our mind to seek the insoluble answers to our pensive mind, then our minds would be devoid of any reasonable thought'.
823. 'I have recently discovered and begun to practise the middle path of the philosophy of Stoicism and Buddhism, with its direct path to enlightenment.
824. 'Romance is such a pseudo expression of love, because it cannot transcend that emotional expression and entirely be the embodiment of the heart'.
825. 'Whatever good is assumed of love, must in return be assumed of whatever bad is assumed of hate'.
826. 'Sex is a natural act of human expression and sexuality is a natural inclination of human behaviour'.
827. 'Nothing is impossible in philosophy, if we only applied our mind to explore its potential and meaning, within an apodixic argument that is based, on a first cause that is connected to a plausible cause and effect'.
828. 'Philosophy is the universality of the compilation of autonomous knowledge of unscientific or unreligious concepts that are based, on the principles of the universal truth'.
829. 'There is a whole dimension of consciousness that we have seldom reached in life and understood its premise'.
830. 'There is so much of great significance to discover, in this wide universe that is existentially evolving in time and requires the rumination of metaphysics than metatheories'.
831. 'We must never forget that we are a visible presence that forms part of the extensive universe that is not impervious to change'.
832. 'We are capable of distinguishing from right from wrong, because of our active conscience'.
833. 'Creation is the universal function of humanity that binds us in the mystery that is life and death, yet the circumference of that mystery remains unattainable'.
834. 'Verily, how often do the days and night differ, when there is only the darkness of despair, and no gleam of light of hope? Does the essence of the difference ever remains the indifference in alterity?'
835. 'Does any form of progression require regression to be logical or does progression only matter, when there is an evident sign of regression?'
836. 'Our sanity is judged by the factual actions and not by the evolution of our thoughts merely. Consequently, we are inclined to submit to the prohibitive side of our tentative disposition'.
837. 'The abstract notion of finality that we call death is forever attached to the surreal concept of its inevitable eventuality'.
838. 'Nothing in life is interminable, and the divine hereafter to sceptics is a mere notion of belief and dogma that has no scientific basis of a contingency. It is instead, a genuine creed that men adhere to fanatically, but the logic of its original inception is for evermore a contentious issue of mortal interpretation'.
839. 'What we differ in discrepancy is nothing more than a mere discussion of human psychology imposed'.
840. 'To attempt to understand the veritable significance of a nightmare, one must always be mindful of the daunting duplicity that the brain can transmit or display so easily'.
841. 'The numinous origin of a dream is aligned, with the essential concept of a nightmare that often accompanies that dream, in the important contents of its internal composition'.
842. 'If we are dependent on mere science to answer every question feasible, then we are at the mercy indisputably of those who will never understand the extensive capability and function of the mind universally'.
843. 'The computed pattern of our thoughts lies, within the uninhibited area of our brains, whose mental capacities to project the abundant flow of energy necessary are enough to drive us to insanity or brilliance'.
844. 'The ample cosmos that I mention has an inusitated correlation, with the specific nature of the realm of the visible components that remain divisible and decipherable'.
845. 'It is expatiated consistently that the unconscious mind triggered activates the subconscious thoughts of the intangible surrealism subjectively. Therefore, the exposed vulnerability of that contingency can be revealed abruptly, as an unbidden circumstance that at times does not apply to mere logic'.
846. 'Within the world of reality there is a pervasive but underlying substance that has not been detected, as absolute materiality. It is commonly known, as the imagination'.
847. 'I do not doubt that there are countless phenomena in the universe. However, the conclusion that I have surmised from the inference of existence is that a correlative sequence, whether induced by time or motion, must always be conducive to the contingency of the cosmic energy originated from the universe'.
848. 'The grandeur of a vision is perceptible only, when the thought is not internally imperceptible'.
849. 'How can we reconcile the notion of insanity to our lives, when we cannot even comprehend its complexity? Thus, what makes us sane?'
850. 'I have questioned several times my sanity and have deduced that the manifestation of insanity is more realistic, in the creation of my mind than in the substance of my reality'.
851. 'There is indeed something more worse than the horror of madness. It is the horror of being alone and trapped in the world of that spiralling madness'.
852. 'If there are multiverses and other dimensions that are abditive, then is it possible that we are a product of an unknown design of cosmic force and time established, beyond our transparency?'
853. 'I do not dispute the concept of mental cognition to the relativity of the faculty of the human mind, but I contend the realm of the supernatural, as being strictly comprised as metaphenomenal in nature and beyond the understanding of the mind'.
854. 'Nothing can derive from nothing, but nothing can derive from something'.
855. I am cognisant of the power of the cognitive ability to discern the most intelligible variable of something irrelevant to others'.
856. 'I would acknowledge that our essence is composed of the must fundamental element of our existence, being human. That conscious realisation is sufficient to inform us that the world that we live in is a consequence of the sequence of experiences'.
857. 'It is good to learn about Logic, Rhetoric, Ethics and Metaphysics, to be able to structure a coherentific argument, because if not, our argument would be purely emotional'.
858. 'The knowledge that has been defined before from the nobody becomes the knowledge of somebody from that nobody and in the end, the knowledge of that somebody results in the knowledge of everybody'.
859. 'There is always a disputatious nature in the argument of existence, when distinctive observations or interpretations are exchanged. A philosopher can agree to a certain degree, with a scientist or a person of religion on different aspects of theorems or doxas, but essentially for the most part, his criterion and premise will be philosophical'.
860. 'It is practical to believe that existence is not conditioned to an impending force, but we must define what existence are we referring to?'
861. 'We can easily choose to blame our indiscretions on the concept of sin, but if we acknowledge that we have the capacity for self-discipline or self-control, then sin is an abstract concept that only compensates, through an act of repentance and not the understanding for the reason of that indiscretion. Virtue is not predicated on sin, but more to the nature of its essence'.
862. 'I believe the conscience represents analytically, the variable states of the mind, when the mind is stable and can determine the difference from one influence from another'.
863. 'To acknowledge that the only knowledge that matters is the knowledge you possess, that is not a skill, but something much deeper than that skill, it is called universal truth. Some call it wisdom, logic, intellect, thought, consciousness, or philosophy'.
864. 'Is it not worse to be lonely in a world of pain and ignorance that is the reality of today? To be conscious in thought of this world and its horrors is not worse than the oblivion of solitude'.
865. 'I think it is important that we practise the one thing that defines our virtue in philosophy as human beings that is called benevolence. To be humane is to be human. To be callous is to forget that one is human'.
866. 'We live in a homogeneous society that is evolving with time. Thus, we must be conscious of the fact that our societies are variables and our relationship with other human beings is the hyparxis of humanity. I have experienced that phenomenon of reminiscing a prior event or memory, but then I realise it is an element of my consciousness'.
867. 'The only effective method of learning a language is by application. First there is observation, second there is perception, and third there is interpretation. All of those properties lead to the knowledge necessary to learn a language'.
868. 'Reading should be a fascination and our vocabulary is a prime example of how far our minds have progressed'.
869. 'I suppose there is an awakening in the duration of our lives that we can assume, as evidence of our existence and it can be associated to consciousness'.
870. 'Poetry is never exolete, when there are distinctive readers that cherish the true essence of the poet'.
871. 'I have come to the conclusion that the worst form of ignorance is never exploring the intellectual design of the mind and its operative functions'.
872. 'If it is probable that we form part of a large configuration of composite matter and energy, then we are an existential form of physical energy that is continuously evolving, into an actual change of kinetic force'.
873. 'I cannot explicate the troubling nature of depression in words, except to acknowledge, the terrible effects of its consequence'.
874. 'There is something that I find disturbing and it revolves, around the misconception of the belief that we are superior to our neighbour'.
875. 'How do we equate with an equal measure of respect, the people that oppress our voices that are our so-called leaders and the causes that we strive for in the form of justice?'
876. 'There is an idyllic place of a peaceful sanctuary that exists in all of us. It is called Eudaemonia'.
877. 'I know that man has travelled beyond the celestial sphere of the Earth. I wonder in the future, when I am no longer alive, will man be able to travel beyond the dark space of the universe. What will he find, an infinitude or a definitude of an absolute regression of the universe?'
878. 'If the actual composition of the space in the universe is mostly entropy, then what does dark matter and dark energy represent in their entirety?'
879. 'Where do I begin in my attempt to locate the source for the origin of the evolution of the universe?'
880. 'The seed of intelligence is embedded in the structure of the mind. It is for us to fully determine how to apply this property properly'.
881. 'Human beings possess the oracle of knowledge to understand the reason for everything'.
882. 'If my ultimate purpose in life is to serve the cause of philosophy, then may the centuries attest to the strife of my resolution'.
883. 'The intricacies of the intrinsic matters of society could be resolved, if people were more reasonable and knowledgeable'.
884. 'To be understood as a person is what we strive for in our lives, but to recognise the difficulty of that process is the acknowledgement of our wisdom'.
885. 'Seldom do we find a definite answer, for those isolated incidents that have been created, from an unhealthy obsession to differentiate reality from fantasy'.
886. 'I am aware of the concept that for everything there must be an opposite. The question that I query then, is who is my opposite?'
887. 'We are born with the innate ability to empower our intelligence and increase its effects, in productive intervals of knowledge'.
888. 'I consider myself a noscible exponent of philosophy. Therefore, what should be known about me, I shall leave behind in the form of my literature and intellectual intercourse'.
889. 'It is easy to succumb to the effects of anxiety, yet I cannot predict when its next episode will reappear to control me. Thus, I acknowledge that this uncertainty haunts the core of my mental equanimity'.
890. 'It is my great expectation that in the future the concepts of philosophy will be accepted, as the realisation of a definite normativity of society'.
891. 'I have marvelled with the capability of my mind to realise the things that I assumed were mundane and insignificant before'.
892. 'I have asked myself innumerable times in my life, why am I still alive, when others are dead and buried in the passing of time?'
893. 'Indubitably, I cannot claim to know if the supernatural spirits of the dead are real, but I believe that whatever force of energy they may be, their physicality would still remain in absolute defunction'.
894. 'If there is the possibility of the afterlife beyond the universe, then of what composition and nature will we occupy in this afterlife that is visible and indivisible in evidence?'
895. 'Why are we as a society of people of intellect completely brainwashed to believe in an immaterial world that is a heaven, when we have a convincing material world that is our reality? Are we to believe in a world that we do not even know that exists than in the world that we are presently existing?'
896. 'If I could only rely on my thoughts than on my instinct more efficaciously, then I would be able to conquer my greatest fears of uncertainty'.
897. 'Within the chamber of your worst fears is the sole protagonist that you fear and cannot banish, which is the reflection of your inner self'.
898. 'When persons attempt to rationalise the absurdity of something, they are conscious or not of the fact that the absurdity is their irrationality utilised in their argument'.
899. 'The reverent virtue of patience is seldom reflected in the noticeable capacity of its practice, amongst the denizens'.
900. 'To affirm that your religious belief is the only credible belief is to assume that every other belief is wrong, when the only relevant truth is the hypocrisy of your religious conviction'.
901. 'I have failed to understand the universal reason for religious worship, because it resembles the same worship of paganism in my view'.
902. 'Ethics can be used to describe a particular person's own idiosyncratic principles or habits, in a comprehensive manner or within an endeictic dialogue that is representative of the manifestation of an oicheiosis'.
903. 'Conduct in humans is pervasive, when they manifest behaviour, into a series of actions, motions and causes'.
904. 'We must know the intelligible difference, between an experimental act of techne and a rational act of episteme'.
905. 'When we act in solecism, our state of mind is affected subsequently, in its general capacity and lucidity to distinguish the contrast, between right from wrong'.
906. 'If we did not have ethics to distinguish our conduct, then our thoughts and actions would be void of any semblance of moral guidance'.
907. 'As human beings there must be a definite protocol of the observance of ethics, for the accountability of our moral behaviour and physis'.
908. 'We cannot exist in a lawless society or in a misguided world of ingrates that are parvescient to the notion of optimality and the omnibus laws we profess'.
909. 'We must surely base our conductual actions, on the objective premise of ethos, mores and rationalism'.
910. 'There is either the possibility of action through impulsive behaviour or reasonable restraint'.
911. 'Our active inspirations or compulsions conduce us to one extreme or the other, yet we must find a true balance that could effectively establish the foundation of ethical comportment'.
912. 'There are moments, when we lose that absolute control and succumb to our impulses and manias causing our indecisions and irrational behaviour that are noticeably deprehendable, with our hesitancy'.
913. 'Philosophy does not impose its teachings as obtuse, instead, it only enlightens the mind of the inquisitive reader to be cognisant of adiaphora and moral values'.
914. 'If behaviour is essentially controlled by the mechanism of thought, then action shall cause definitely reaction in return'.
915. 'The simplest unstable thought could provoke a reactionary response, whilst the inconsequential action of conduct could facilely disrupt the pattern of thought'.
916. 'We can be ethical and at the same time use thought to be morally guided and disciplined, as we display acts of liberality or eutrapelic wit'.
917. 'Moral conduct is a considerable factor in the way we not only act, but it also dictates the way others perceive us naturally'.
918. 'When we involve moral conduct in the conversation, we are assuming the state or condition of that particular behaviour'.
919. 'We value the decency of our honour and the earnest token of respect personified, through the gratification of ethics within its endemicity'.
920. 'If we are to propound the improvisation of the relativity of ethics, then we must procure the motive for its optimal function'.
921. 'There is no need to eschew the state of our conceptual behaviour with the subtlety of induction, if we are conscious of its relevancy'.
922. 'Our conduct is the desitive embodiment of our actions and reactions that have been determined and established'.
923. 'The system of ethics is not devised to morally oppress our thoughts, but to conduce our mind to sensible propriety and acts of beneficence'.
924. 'It is not a fundamental question, whether or not, we are corrupted or not, because the incidence of corruption is already predominantly visible in its occurrence'.
925. 'Our time spent on our multifarious errors committed is a vivid example of the reversible nature of our actions that can be rectified with proper orientation'.
926. 'To attempt to reconcile behaviour with rationality would signify a protractive paradox of thoughts converged that are concatenated to the pattern of the action'.
927. 'Any persons lacking self-mastery could have knowledge, but not an active knowledge that they are heeding'.
928. 'Nothing is imposed upon us, if we decide to not permit its cogent imposition or its extemporaneous nature'.
929. 'Our will manifests, within the prevalence of our emotions and thoughts continually, in their dispensation. It is the invisible force of the soul'.
930. 'The will cannot be ignored as with the soul, on the argument that it is immaterial, because we are aware of its operational function, and we make the selection to express it palpably'.
931. 'We become better people, with the practice of ethics and avoid the senseless need, for our habitual hebetude and philotimia'.
932. 'Perhaps the thought of being ignorant seems a harsh and vituperative word, yet it is ignorance that prevents our determination to prosper'.
933. 'At variance, the resolution of a human being is deserving of its superb connotation and implementation, because it allows the mind to function with it'.
934. 'If we are resolute to conquer our visible fears and doubts, then we must strengthen and empower our will, with the concepts of philosophy'.
935. 'From an amalgamation of our amenable actions, we are conscious of our renewable fortitude to resist the delirifacient effects of our instability'.
936. 'It is at the progressive stage of our evolution that we make the discovery of the degree of our mental and emotional exertion at intervals'.
937. 'It is not exceedingly incompossible to admit that our will governs coincidentally, with the power of our mind at intervals'.
938. 'Our duty is to succour the poor and the voices of the volgivagant people outcast by society, through our supererogatory deeds and sodality'.
939. 'We have not progressed sufficiently, as a society to understand the necessity of our duties to the extent that we require the assistance of cognisance'.
940. 'An act of piety is reflective of the intention of that act, whilst a pious act of devotion demonstrates the degree of the religious devotion that overshadows the simple reference of that pious act'.
941. 'To be benevolent and dutiful is to be humble and reverent in nature and not in the captious nature of surquedry'.
942. 'The unforgettable cause must ever be greater than the thought of one man or one selective principle aspired'.
943. 'Our conduct must have moral guidance and a duty to serve as its rationale, against the influence of moral decadence'.
944. 'Every aspect of philosophy has a logical premise and explanation concluded that is, not any form of an incomprehensible obsolescence'.
945. 'Our society is founded, on the fundamental basis of service and contribution that serves, as an inspiration.'
946. 'Without an unquestionable resolve, our spirit of community and brethren is forever imparted in our teaching'.
947. 'The concept of sacrifice of self-interest may manifest, in the form of civicism or our various forms of expectations'.
949. 'The principle that we adhere to guide us in morality is simple and invariant in its affirmation'.
950. 'When we proceed to establish a form of justice to adhere to its principles, we require the faculty of our judgement to distinguish, from the agathokakological difference'.
951. 'An arbitrary decision is no better than a speculative insinuation, when the result of that decision is imperative to the thought manifest and its consequence'.
952. 'To be prudent is to be aware of the consequences, and to be thoughtless is to be mistaken in our judgement'.
953. 'Accuracy is not measured by how precise the thought is, but how effective is that evolving thought, when administrating justice'.
954. 'If we cannot determine, what is morally right from wrong, then how are we to distinguish a thought from an idea, when there is no judgement acquired?'
955. 'The mind is prone to subtle adversity and decision-making, in a prepense action and manner that is required, for any implementation of justice'.
956. 'As people we are defined, with an expectant behaviour of propriety, yet we are exposed to draconian measures of social discipline that are acrasial and dedolent'.
957. 'All forms of belief must have a foundation that serves, as an allegorical reference and inference to the need for their functions'.
958. 'We are by nature, people of fallibility and often resort to bad judgement and behavioural acts of crime that are merely reprehensible'.
959. 'What we establish as foundation in our thoughts and emotions is connective to the relativity of our demeanour'.
960. 'Virtue is the basis of our moral equilibrium and it provides us, with the requisite of its application'.
961. 'Because, we are conscious of our characteristics, then we are able to demonstrate the benevolence of our soul, regardless of our impoverished status. In philosophy it is better to be impoverished in status than in the soul'.
962. 'Virtue is the modest form of our human conscience exposed, within its inherent peculiarity'.
963. 'All human beings are deserving of a quantum of dignity in their lives than attainture and misfortune'.
964. 'We either subscribe to the theory that our thoughts become ideas that progress into beliefs, or we do not assimilate the concept of that reality'.
965. 'As a society and democracy in general, we must procure the total preservation of philosophy and the eradication of indigence'.
966. 'Our reverence to any pertinent cause is genuinely, an exhibition of our superior dedication'.
967. 'Dignity signifies the concept of an attribute that elicits respect and typifies the simplification of its self-worth'.
968. 'Honour is basically an unaccountable recognition of value, whilst dignity is the basic quality of being revered'.
969. 'Pride does not equate with dignity, because it refers to the state of approbation and specification'.
970. 'Humility and gratitude are common elements of dignity and arrogance and egotism are typically aligned with pride'.
971. 'Without emotions, we would be nothing more than heartless beings of philautia that would be interpreted, as antilogical and anhedonic in the differentia of humanity'.
972. 'If the mind is unstable, then the emotions are certainly affected and can delude our perception and latitude to process our thoughts excogitated'.
973. 'The reality is that our will plays a major part in controlling emotions and thoughts, but it is due to our logic and wisdom that any erratic thought or emotion can be subdued in the first place'.
974. 'The mind is the recipient and at the same time, the instigator of human emotions and its capacity is present, when these emotions are displayed'.
975. 'An emotion can result to be electric, beyond any empirical sense of a fanciful nature and introduction that we have not discovered or be a propeteic impulse'.
976. 'I agree that emotions are compatible to thoughts, but I must acquiesce to the fact that they do not require them at all, in their application'.
977. 'We attempt to be equable, in our disposition, equanimity and geniality, even though none of these attributes are forinsecal to our sapience'.
978. 'When we experiment an array of different emotions, we usually have a strange sensation that it can either be an enjoyment or estrangement of the mind'.
979. 'Instinct does not require thought, because it is a natural function that operates independently and willingly. There are five essential components to instinct from my inference, function, reaction, action, cause, and repetition'.
980. 'Even though we cannot construct an idea from instinct, we can use at least its valid operation in the process of our alternative options'.
981. 'What must be defined is the explanatory basis of what comprises our natural instinct and why the function is indispensable to our actions or conations'.
982. 'If we spent our time emerged in thought, as we did with instinct, then we would discover that the contrast between them is not that unordinary as we once had presupposed'.
983. 'To discern the truth, a person must know the palpable difference of what is actually validity than supposition'.
984. 'I am strongly convinced that the world one day will rely on the agency of thought than on the necessity of instinct'.
985. 'What you perceive is not always the correct thing or the natural perception of the mind, and therefore it requires that the distinction be clarified'.
986. 'The presiding nature of instinct is attached to the mere antecedence of any human thought that has been stimulated and formed'.
987. 'Instinct is the accessibility to the mind, whilst thought is an institution of the mind that is designed to prevent our mental aberration'.
988. 'There is nothing about instinct and its usance that is regarded, as any immaterial form of contemplation and realisation'.
989. 'What is logical is reason, and what is instinctive is pure action. There is no metaxy in the argument, since the subject discussed has no contradiction'.
990. 'Perception is accredited to our acute senses, because it is intrinsically mutual in its capacity, extent and the way in which something is regarded, understood, or interpreted'.
991. 'What induction can be surmised, with the action of perception, without the application of thought?'
992. 'There is a part that we perceive that penetrates through our senses, when we are focused on the singular object that captivates our attention, whilst there is another part that surges always from our own mind'.
993. 'Our acute perception functions in agreement, with our mind and its capability to make the distinction between certain perceived thoughts'.
994. 'Problems are solved by solutions, but they are assisted, by knowledge, wisdom, awareness and perception'.
995. 'For every question there must be an absolute answer, in order to justify the validity of the question and understand the unreasonable contradictions to logic'.
996. 'Philosophy is the foundation of observational evidence, and its impact is to allow the mind to seek answers to our inquisitive nature'.
997. 'At times, we struggle to differentiate a quasi thought that is beyond the realm of our perspicuity, from a genuine generalisation'.
998. 'There is an undoubted fact that is omitted, and that is the incomparable nature of how we choose to acknowledge perception'.
999. 'When we are perceptible, we are basically able to assume the difference, between the meaning of tangible and intangible'.
1000. 'To sense is to perceive and to react is to initiate therefore a form of stimulation that we can acknowledge through our cognisance'.
'If life is governed by the set of rules of probabilistic or deterministic causes to occurrences, then everything in life would either be perceived, as being predictable or unpredictable in nature'.
'I cannot comprehend how the metaphysical branch of ontology could be associated to a philosophical argument that is invalid from the premise. To equate the inception of a divine agent to a deducible concept or teleological supposition is, beyond the original proposition of ontology and more the propothesis of the prosopopeiac notion of divine existence. The purpose of ontology is to deal, with the nature of existential traits of being qua being and not the quoddamodotative ontologies of axiomatic postulates. What should be addressed in the prolegomenon are the primary questions of what is the haeccity of existence? What is its qualitative measure? What is its quantitative measure? What is its relativity to other beings or existence? How do we truly distinguish, between the poles of nominalism and realism? How do we interpret particulars, universals and constants to the state of being? If energy remains constant in its quiddity, but matter does not exactly in its entirety and variance, then how does a sui generis being of no transparency remain in congruence to the universe and to the concept of a divinity, yet is relative to both matter and energy?'
'Omnilism is a neologism I have termed to mean literally, the belief that everything about the universe is perceived to be finite. This belief is strictly hypothetical and does not preclude the possibility of an infinite universe. From this belief there is an argument that is shared by people that believe in a definite universe that I have named, "Omne finitum, Infinito nihil" that means in Latin, "Everything is finite, Nothing is infinite". Naturally, I have not concluded that the universe is either finite or infinite'.
'I have contemplated the theory of strong emergence and how it quadrates, with the conception of the mind. This theory is the mechanism that deals with the operative function of the universe and that the biological laws cannot be explicated, by physics or mental interpretation. The requirement of its comprehension is the logical argumentation that would manifest, in the interactions of things that require compatibility to the basis of physics. There would be questions about the non reducible properties that could relate to physical elements? How would the brain causally be effected by this emergence, when it is only a physical component exerted? How does logic determine the consequential outcome of the abstract variable of something universal? Could logic be the exhibition of the monothetic verity of an axial question? How do realistic and mechanical reality of quantum mechanics relate to this concept? Does strong emergence prove the encoding of the neurological activities of the brain and consciousness? What about reduction realism? Could the materiality of a macrophysical universe be explicable by ontological, metaphysical or epistemological observations? Many physicists claim that human beings could not effectuate biology, with the dynamical laws of physics. Ergo, the enquiry would require polemics to such things as, the higher levels of physics that are probabilistic, the low entropy present, the regularities of physics, the relativity of universals and particulars etc. In the end, we would never known the ultimate truth of that precise knowledge and it would require more than the veram absque probationem or our assertions'.
'If the argument for a Creator of the universe is that all creation has a Creator, then we must distinguish the difference, between the concept of creation. There are things of matter in the universe that are a conglomeration of physical components that have merged into tangible substances and are considered erroneously to be creation, when they are transformations or at best, the mergence of matter. We know that energy became matter and liquid substance can become solid. Thus, any part of matter is the product of a singular atom that has evolved. Are we to call this process creation or the evolution of a natural process that began long before the notion of a Creator? It is important to denote that revelation. Not everything is a creation or needs a Creator! The concept that nothing comes from nothing does not apply to something that has already existed'.
'For if things were created out of mere nothing, then the physical laws that govern the universe would be non-existent, unnecessary, nonutilitarian and contradictory. There would be people arising from the sea and dropping from the sky. There would also be trees and plants growing on the clouds and animals resting on the stars and so on. Everything must be in accordance to a logical variable and sequence of time. There is no escaping the reality of the universal laws of physics'.
'The universe is the cosmic energy that is composed mostly of matter and form. We know that energy has the capacity to transform into a material substance like light, heat and electricity, in its composition. If the conceptualisation of the hypothetical big bang consisted entirely of energy and matter that only came into being as a subitaneous cooling occurrence, then is it feasible to conceive the universe as the invariable plane of the phenomenon of the cosmic energy and matter, as the compossible component to the evolution of the universe?' My question is, where did that energy originate?
'I have no objection at all for the argument against the nature of human evolution. I cannot asseverate that we originated from primates. All I can acknowledge is the fact that our planet evolved before humans did, and in order to have survived for insurmountable centuries, the human species would have had to evolved physically from the nature and genesis of the planet, far beyond the conceptualisation of any Adam and Eve, as other sublunary organisms did'.
'If we asked the metaphysical questions about our essence that are abstract in a general manner, What is there? What is it like? Then, we could surmise the Aristotelian concept and meaning of our existence'.
'I am intrigued by the compoundable aspects of metaphysical investigation that includes existence, things and their properties, space and time, cause and effect, and possibility, using the foundation of deduction, from that which is known a priori and is a fortiori structure'.
'Is it possible that extinction is the ultimate fate of mankind in the future and the planet will be ruled and dominated, by artificial intelligence and life?'
'Metaphysics makes the assumption that a position has been established on the questions explored and that it may proceed independently of the selection-the question of which position to assume requires, instead, another familiar branch of philosophy called epistemology'.
'Ontology often deals with interesting questions concerning what beings exist or have existed and how such beings may be then categorised, in relation to a hierarchy, and subdivided in accordance to verisimilitudes and inverisimilitudes. What intrigues me is, can we as observers fully determine the result of something existential?'
'How are we to define space and time? Are they entities of some form, or did they exist previous to other known entities? If time is defined as a "sequence of change", then must there always be something evolving with change, in order for time to be extant and be contingent to space?'
'To assume that the prime mover or first cause of the universe and the Supreme Good as the final cause of all things as God is a fallacy. To believe that a God is the first cause, the universe would first require a cause that could define its purpose as being universal, particular and not merely hypothetical. It is possible that the universe never had a first cause. Aristotle never acknowledged the prime mover, as the God that is known to us. As for the Supreme Good, it would have to indicate that a divine God would have to have a superior and active consciousness. In the end if the universe had a first cause, then its cause would have to logically be in order with the laws of the cosmos. And if a God had an active consciousness and was all good, then he would have to be aware of the misery, suffering and evil that occur in the world and not be indifferent by nature'.
'It is known that the general laws of physics are exact in the symmetry with time, so they could equally well be used to describe time as regressing. Why do we perceive it as flowing in one singular direction, the arrow of time, and as then containing causation that flows in the same direction?'
'I must ask the cosmogonical question. Does the cosmos have a purpose and if so, then how do we determine that supposed purpose philosophically?'
'If every episode including our cognition, decision and action, is causally determined by a linked chain of quondam occurrences or experiences, then what about the problem of our free will? The problem would be, whether rational agents wield over their own actions and are not predicated, on what constitutes free will?'
'Metaphysics as a philosophical enterprise is assumed to be hypothetical, nevertheless, it is the intelligible method of observation that could produce evidence'.
'Any supposed theory of fundamental physics is founded on the premises of axioms, which may postulate the actual existence of entities, for example atoms, particles, forces, charges, mass, or fields. Metaphysics accepts these postulates and explores what they signify, within the forms of human concepts, yet the important element that is discovered is the possibility of the unknown that remains unidentified'.
'A reason does not justify the belief. It merely offers an intended purpose for that belief. The truth is never justified entirely by the reason'.
'I am persuaded by rational thinking and the faculty of my mind that the most superficial knowledge is that of natural automatism that is pure casuistry rehearsed, by supposed intellects and pseudo debaters that presume to be more knowledgeable than logical in foundation'.
'By admitting and expressing my fallibility, I am asseverating my humanity. If I did not avow this admission, I would be exposing my inhumanity'.
'Nihilism is the negation of inherent or objective moral principles. It would be comparative to the apophasis of a God, except for the fact that to believe in a God, there must be sufficient evidence to observe with meticulosity than the ipse dixit. If human beings only applied the nihilist position to moral principles, it would imply that the capability to establish objective moral principles would be negated by the premise itself. The premise to the argument would then be illogical, because the objectivity would be construed as fallacious. However, nothing within our rationality precludes the notion of morality being strictly objective or subjective, when the object that is being contended is predicated on ethical agencies'.
'Free will is conditioned to a sequence of order or actions that are at best, probable. We may appear to have the determination that constitutes as our will, but it cannot be equally measured and considered libertarian, when it is predicated on the principles of variables, particulars, universals, and constants. Thus, the notion of a free will is determined, by an action that is proven correlatively to the exponible action and manifestation of an expressible want. In the end, whether free will, determinism and compatibilism are compossible is a matter more of endeitic states of probability'.
'The aparaitition is the necessary cause, the synaition is the secondary cause and the metaition is the joint cause. The implex nature of each variable is consequential in the sense of how we interpret the cause and what is the relativity of the cause to any action or effect that results, from any notion of a cause? Thus, any cause whether it be necessary, secondary or joint, should be measured, by the purport and intent elicited of that cause'.
'Within philosophy there are accidental and essential attributes that are known in Greek, as the Symbebekos and the Ousiodis. Aristotle mentioned these attributes before, when addressing the distinction. From that inference I have deduced that in the universe there are indeed objects that possess properties that are either accidental or essential in nature and inherence'.
'To acknowledge that fate is fundamentally predetermined or determined and thus it negates any notion of free will is most likely accurate, because it would imply that my choice would be predicated on a contingency or action. It does not mean that some kind of divine agent controls my destiny, without my volitional involvement or accessory interaction. If we inferred from that belief of determinism, then it would mean that the actions of human beings are deterministic, even though it may appear that they are consciously sufficient and adaptable to decide for themselves rationally. And from that supposed deduction, our power and resolution would be considered fruitless and inconsequential, because these attributes are linked to contingent factors. Nevertheless, there are probabilities that could be more aligned to the causal effects of some instant of a manifestation of free will.
'The essence of the heimarmene or fate is not intended to be understood, as a forcible imposition of time or a divine agent to the notion of any plausible libertarian will or eleuthery, instead in my opinion the heimarmene is to be acknowledged, as the realisation of our actions that are independent to the notion of a divine fate that is existential in truth and nature'.
The pepromene is the state of destiny that is considered immaterial and the heimarmene is the state of destiny that is the opposite, material. The philosophic notion is that one is an absolute condition and variable that limits our ultimate actions or decisions, because this concept of destiny is ultimately deterministic and the other an abstract invariable of life and death. There is the perception that destiny is a material course that could easily be altered by us, but that would not be entirely conclusive. We could conclude that there is an actual destiny that is finite in nature and composition, but it would be more probable to assume that we are participants of some form of a deterministic universe'.
'The syneidesis is a capacity to apply general principles of moral judgement to particular cases and the synderesis is the inborn knowledge of the primary principles of the moral action. The synteresis is the method of judging conscious to know what is right from wrong. Each of these attributes are related to our conductual behaviour, but their philosophical value are seen differently. The syneidesis is more representative of our consciousness, the synteresis is more representative of our conscience and the synderesis is more representative of our knowledge'.
'The classic argument that I am, therefore, I exist is not an illogical fallacy, but what must be specified is the sphere of our existence and the consciousness of our relevancy to the universe'.
'I suppose that if there was a God to be worshipped, we would all be of the same faith or religion by original design. There would be no absolute need for Christianity, Islam, Judaism, Hinduism, Buddhism, Paganism, etc. Consequently, we would all be of one faith or religion in transparency'.
'There is a natural beauty evidently, whose purity is eternal in me and that is Andalucía. I am certain Hemingway and Irving would have been in concurrence, with that nostalgic sentiment expressed'.
'There is a certain threshold that all persons bear, as they attempt to restrain the sensations that burden their conscience'.
'The perennial question, who knows more of this life is better answer by saying, who is wise to know enough to answer that question?'
'There are actual ageinons in philosophy that are either nomothetic or monothetic in their quintessential physis. They serve as the synchentrone of our philodoxis and epinoia. Without universal principles and metaplitises our arguments and paratirisises would be reduced to a diaisthisis and pseudos of gnosis. Thus, the synomily of any sysitis would be devoided of the exetasis of a plausible syncatathesis or synochy'.
'I have surmised that for every apophasy calculated, there is an endiapheron and epilisis that is existentially relevant to the synchonepsis of notropic thoughts that produce our ratiocination and prolepsis. There are certain decisions and thoughts that are manifest, in the homoiosis of the natural process of our thinking'.
'Within the structure of the iposyneidisis, there is at times, a celeritous antilipsis that is the inner syndesmos to our thoughts that is assumed dormant in nature. The exelixis of our mind is reflected in the synechy of that gradual evolution. Ipso facto, our thoughts are related to the exhibited hypostasis that is the underlying substance of the mind'.
'I could conceive within my thoughts the perception that motion is indicative of our actions. However, the universal transition, with one action to another is also the indication that time is relative to that action. Thus, that action is not solely conditioned to our perception, because motion is related to change, and change requires motion and time'.
'Poverty is a death sentence waiting, and the tragic realisation is that few people that are not impoverished actually care to abate that dreadful reality'.
'A nation is defined by the just clamour of the people and not by the false glory of the politicians'.
'Fortunately for humanity, the useful act of sex has not yet gone to extinction or is a wasteful habit'.
'The ideal concept of mortality is to live every year, as if the passing years were guaranteed in writing'.
'People are more obsessed in general, with exercising the mechanism of the body than exercising the potential of the mind'.
'Dedication is a motive for a cause, but what must be defined is the nature of that cause'.
'It is inconceivable to fathom for many individuals of faith that we may never reunite with our loved ones after death. If that was true, then we should learn to accept death and the purpose of life. Death does not erase the memories or does it preclude that our loved ones are essentially forgotten. I would suggest we embrace life and accept the phase of death, not as the consequent end of life, but the beginning of golden memories'.
'Behold the wondrous night yonder, with the nocturnal sheen of the distant stars and the scintillating orbs of animation that are an affirmation of the universe'.
'What is relevant is not only the harm that we do unto others, but the harm we do to ourselves in return'.
'I don't fully understand the premise of any conversion. For me, to change from one religion or one position to another is not a matter of converting, instead, it is a matter of choice and conviction'.
'I have contemplated the ego and the ipseity and I have discovered that there is practically no similarity between them. The ipseity is our identity and the ego is our selfishness. It is unnecessary to attempt to dismiss our ipseity or compare it to the ego, because the sense of ultimate empowerment does not reside in our inner being, but in our habits and desires that are linked to our irrational emotions and thoughts'.
'I have noticed through my acute discernment that the most artificial thing becomes pertinent in the view of the observer, yet it is the ordinary essence of something that is not transumptive, but neglected by the observer'.
'When referring to the hypodoche and hypochemenon in philosophy, the quiddity of each property is expressed in the substance of their relevance and clarity. The hypodoche is the matter of the universe and the hypochemenon is the substratum of that matter. In relative terms, the hypodoche can be applied to the human body and the hypochemenon to the inner soul'.
'The hyparxis of anything consequential in form has compoundable elements that are endeitic and zoetic in its dynamicity'.
'All experiences are a realisation of quondam episodes that must be learnt, regardless of their involute nature and sententious postulation'.
'The plerematic sense of humanity is demonstrative, in the enduement of the sui generis aspect of the quoddamodotative intrinsicality of life'.
'Within the realm of possibilities could the mind possess a pronoiac form of percipience that could transcend the epicheia of an oicheiosis?'
'There is a synparxis with the protean cosmos and it is the evolutionary process of formation and creation'.
'There is a certain faculty that can philosophise the noumenal sphere of the endechomen and it is the phronesis'.
'The difference between the hyparchein and the idion is that the hyparchein is an existential property, without a physical component such as the air of the planet that is present. The idion is the property or predicable that is particular, such as the water of the Earth. In essence the hyparchein is defined as something of actuality and the idion as something of particularity'.
'The phroniman could be defined as the synecdoche of the mind, the enymerotis our sense, the phrontis our thought, the egrigorsis our awareness and the epignosis the precise knowledge'.
'There is an emphasis on the synaition of metaitions and whether or not they are the epimartyresis of natural or unnatural aphormes'.
'The prodos is the movement of beings into multiplicity and the empsycha are things that exist. Within the predication of that proposition is the element of certainty. A singular thing that becomes multiple retains its essence of life'.
'Human beings possess the properties of the noeton and the hegemonicon, but do not understand their function and importance'.
'It is common to have the desire to know and the perception to understand. These things are called the jorexis and the antilipsis'.
'There is koinelogic that is logical and there is a noimosyne that is a pseudologic. It is the comparative notion between man and machine. The distinction is relative in the perception and signification of the logisticon that is our rational faculty'.
'I can debate with deductive or inductive reasoning the arguments of the Anthropic Principle, the Bayesian Inference, the Higgs Field, the Occam's Razor, the Cosmological Argument, the Circular Argument etc, but I would conclude that none of these arguments indicate that there is an indisputable intelligent designer that is a divinity. What they do represent in their falsifiability are the fallacies such as the Ad Populum Fallacy, the Ignorance Fallacy, the Black Swan Fallacy that are errant interpretations of logical absolutes'.
'It would seem that everything that I want, wish or need is not what I have presently. That is my continual conundrum!'
'There are meaningful causes to strive for and plights to engage. However, every cause aspired, and plight elicited must be authentic as the reason proposed'.
'Who will care for us, if we do not care for ourselves? We must be an example for others that need our guidance and self-awareness, as comprehensibility'.
'Piety or as the Greeks call it Eusebia is a measure of human benevolence that should reflect not the ego of the person, but the conscience that awards this act as a considerable purpose'.
'Shame is an emotional burden that should never oppress or submit us to its ineffable subjugation'.
'How we treat each other will depend, on the principles we inspire and practice of those elemental principles'.
'It is not a matter of incredulity or credulity, faith or no faith, instead it is about rational thinking, when addressing the idea of the plausibility and compossibility of a divine demiurge and his anonymity'.
'I find the most obstinate people to be those who are strongly inculcated in their normative ways, due to their upbringing and culture. These people are mostly too inflexible and ignorant of the world around them and the evolution of the human mind. They believe in obsolete beliefs of centuries ago than in the advent of our mental growth and expanse'.
'Any basis introduced of a tangible claim whether notional or devised must always be conducive to the operative examination of any actual form of observation, perception and interpretation that is not solely arbitrary in the objective truth'.
'The interpretation of the anthropic principle is presumed relative to observers, but the question that I quaeritate, how is it a logical necessity and correlation that corresponds to a contingency and corollary that would indicate a purpose and a physical principle? I would cogitate this theory against the random effects of the universe, the values of physical constants and universals or particulars in the notional relevance. I believe that there is a tautological distinction, between the premise and the extant reality. Because we do not know the full extent of existence in the universe or plausible multiverses, we are irrelevant to the universe's ultimate function and design. This would make our observation of the universe contingent to the reality of our perception of its purport and left unproven'.
'The highest state of consciousness that reaches enlightenment in philosophy does not preclude the end of suffering or misery. As with the state of Nirvana in Buddhism suffering remains, but the mind and body are able to comprehend and cope with the natural process of suffering. This understanding permits the person to experience suffering and realise that it is a part of human nature'.
'The notion of an intelligent design does not quadrate, with the universal laws or does the premise logically conclude, with the necessity and emergence of a divine agent, because not everything is that simplistic in nature or creation and that which is matter has its own evolution. It would also fail to explain phenomenal and epiphenomenal effects, as being a part of the natural process of that intelligent design'.
'Social issues are difficult to understand and elucidate in the simplicity of any ratiocination. They require profound introspection and meticulous examination'.
'Climate change is an absolute reality. I can foresee in the future, the universal effects of contamination being the point of reference, for the gradual destruction of the planet'.
'What if life was but a dream I could wake up from and my reality was instead, in accordance to the phantasy of my mind? Then, I would find myself in a better world that was more desirable and compassionate'.
'If there is truly an evil in this world, it is the evil of power that is misrepresented, by the people that hold that destructive power greedily and steadfastly'.
'The premise of an argument is presented in order to reach a rational conclusion on a topic; although the argument could conclude, as an abstract inverity'.
'I have learnt that the American dream is a fallacy in essence, because only the minority attain this dream, whilst it is unattainable to the majority. Thus, I suppose this is the embodiment of an errant system called capitalism'.
'How could an innocent man be sentenced to death, when the criterion of justice must be fair and applicable to the truth of which he is accused and not the evidence of a stated presupposition or theory?'
'There is indeed a manifestation amongst the ilk of kinsfolk, and it is the unintelligible madness of stupidity'.
'The worst failure in life for a man is never being successful in the eyes of others'.
'I find atheism to be a platitudinous dogmatism of science and theism a senseless protervity of religion. One is strictly an argument of physics and the other an argument of doctrines. It is better to concede to the notion of agnosticism that can relate to the physical and metaphysical arguments discussed'.
'Philosophically, any noumenon is variable and palpable in its form, but its arche is presumably invariable in its substantial conceptualisation'.
'All disciplines that are practised require the elements of noesis and encrateia to tame the incicurable desires and thoughts then produced or acquired'.
'With the relativity of the methexis, there is a haeccity of the cosmic energy of these forms in the spheres, within the universe that is solely tralaticious to matter'.
'Ideas are better understood than opinions in the didascalic value of philosophy, even though we learn from observation and empirical evidence'.
'Science could discept the concept of the inception of life on the planet Earth with evolution, but what prevails in that coetaneous period is the process of life'.
'From within the dynamics of a just revolution, there is the deordination of the oppressors of society that must be removed from our conscience and history'.
'There are postulates utilised with the expostulation of an antithesis that has no apodicticity. Instead, they are the anapodictic maxims of an argument that can be extrapolated from elentic doxas and metonymies and be presumed, as irrefragable evidence and nomological verities'.
'There is nothing of obsolescence or desuetude about the use of kyriology or lexis in philosophy, when intra vitam, a philosopher aspires to impart its universal principles designed for usage'.
'People search for a deity to answer their prayers, when all they need is to explore the innermost depth of their mind'.
'Human beings for centuries have attempted to analyse and find the reason for their purpose in life. Some people have uniquely found that purpose and others have failed miserably in the endeavour'.
'There is a beacon of hope that is reflected, by the universal message of peace'.
'Deep in the mansuetude of our adulthood is a child still inside of us living'.
'I do not claim that gender is specifically man or woman. That I do acknowledge. The relevant thing is not the definition of a gender, but the personification of an identity that is felt as being natural than unnatural in its transparency'.
'In philosophy the main contrast between objectivity and subjectivity is determined, with the interpretation of the facts and its relativity to the perception of the object observed'.
'If human beings did not possess any form of a sound structure of rational thinking, then any actual proposition would be a result of a conflated argument of endless aporias and metabases'.
'It is often displayed in an argument for something intellectual that the person making the argument is mostly erroneous, because of the lack of sufficient knowledge than mere ignorance'.
'Any one is capable of making a reasonable assumption about something, but not everyone can intelligise the basis for that assumption'.
'All the fundamentals of philosophy can be explicated, with an organon that relates to a telos that concludes, in deductive reasoning and a protreptical constatation that is logical'.
'Within the concept of monism, there is a reality that is either expressed, through our a posteriori or a priori knowledge. What is relevant is not the definition of monism, but the reality of that monism'.
'A theorem is more than a mere explanadum of the confluence of deducible axioms. It is an efficient expression of a system predicated on logic'.
'To be virtuous is to possess a sort of wisdom that is more common than uncommon. It is known as phronesis'.
'The majority of people obtain experience, by peirastic episodes than by token observations alone'.
'If I adhibited my rational thoughts to be influenced with only sciolism or psilosophy, then any measure of dianoia would be considered an alogism'.
'The issue of morality is not a concept of religion. In essence it is founded originally, on the philosophic morality of ethics. Ethics is didactic and exponible in its praxis and teachings. Simply, it does not require the inclusion of religion, instead the synteresis of the sophrosyne'.
'All forms of gnosis are established by a hypolepsis that is consistent, with the apodixis and epagoge introduced. Even the knowledge that is a subintelligetur'.
'What is the paradigm of a philosophy, if the consectary and illation are not the opposite of the doxastic elements of theories that are presented, by our erotesis and dialectics that are mostly associated to dilogical propositional attitudes?'
'Vanity is the clear apodictism of the human ego that is the eschewal of the omnibus of mores that govern our habitual idiosyncrasy'.
'Life is full of charitable moments, but seldom does a person experiment the novaturient experience, in the plerophory of the deonticity of philantrophy'.
'I believe that the nomos and physis of philosophy are linked to the axiology of mankind that perhaps are misconstrued, by the metempirical or orphic sense'.
'The dichotomy between science and philosophy is revealed, by the lucid interpretation of any observable evidence. What can be proven can be debatable with the interpretation, but what can be surmised is the deduction that is either factual or a paradox'.
'I do not claim to be any more intellectual than another person, because everyone has the capability of enhancing their intellect. Moreover, what a person might know of something, another person might know more'.
'Wisdom is the common practice of usance in determining the quantity and quality of any knowledge'.
'How do I define the element of physical attraction? Is it the embodiment of purity in the aesthetic form or the natural aspect of human desire?'
'Tomorrow is never a guarantee. It is only the hope of the following day'.
'The probability of actually acquiring the fundamental need for change is predicated on the will and necessity to effectuate that change'.
'The accomplishment of any task is to ascertain the reason for its effectiveness'.
'I cannot predict a single event of my life, but I can definitely experiment in my attempt to be felicitous'.
'How many times is it worth repeating the same thing over and over to a person that cannot overcome prejudice?'
'There is a strange sensation I perceive around me, as if I was part of a universal motion and sequence that I only recognise as being particular'.
'When the pendulum sways back and forth and the clock continues to tic and tic, there is a mechanism that is operating with the pendulum and clock. It is called the human mind'.
'Within the night, there is a mysterious underworld, where the worst of all forms of depravity dwell and they are the nocturnal predators of the darkness of crime'.
'If I do not awaken the next day, then the callous world will have continued its course and I shall have concluded mine. The last thing I shall do, is to leave behind the essence of my thoughts and words that form the teachings of my philosophy for posterity'.
'Unfortunately in our society, there are two certain deleterious things that control our habits and they are unnecessary vices and phobias'.
'A world of uncertainty only creates a world of irrationality and instability that creates problems than solutions'.
'Power can never belong to a single man, because no single man on the Earth is entitled the supreme appellation of an absolute God'.
'Aristotle had believed that there was a clear duality between hyle as prime matter and morph, as that which forms this matter into the sensible things of the world. Could there be yet some kind of matter that does not have a defined form that is transparent?'
'I think that the worst type of injustice is to accuse and sentence an innocent person to death. True justice must always reflect the truth of the evidence and not the mere speculations of men'.
'To be astute does not denote a developed intelligence, instead a masterful form of deception and manipulation'.
'Sometimes, the most ordinary thing can present itself, as an emergent mystery".
'A murder always has a murderer. What must be resolved is the identity of that murderer. The murderer tends to be found, amongst the suspects of suspicion.
'In the moment of doubt, people regard the truth to be subjective to interpretation. Thus, the doubt will still remain, as long as the truth is not revealed'.
'The best reward that someone could receive is the acknowledgement of the humanity of someone's virtue'.
'When I speak about the issue of injustice, I am addressing the world's ignorance to understand the social plight of the voices of the less fortunate, the forgotten majority'.
'No one chooses to be ostracised or is born to be ridiculed. The only thing that matters is the fact that people are who they are, regardless of their eccentricity or difference'.
'There is a topic that peaks my curiosity and it deals with the possibility of the unknown boundaries of the mind'.
'I have the ultimate power in my mind to control my thoughts, by realising the extent of its capacity'.
'What is considered to be normal? What is considered to be abnormal? If we consider that which is normal to the opposite of that which is abnormal, then by whose observation should we consider valid, if the premise is based on an assumed contradiction?'
'Life is a natural experiment that we experience daily, and the wonders of life are to be understood like the misfortunes that befall, as a part of the influential process of our evolution'.
'Who are we essentially, beyond the guise of our physicality? Are we only a reflection of what we appear to be?'
'The lesson that should be learnt is not to believe everything that is told or heard that has not been proven. A lie can easily seem to be the truth and a truth can easily seem to be a lie'.
'Trust and confidence may be perceived to be similar in value, but they are not. Trust is something gained and confidence is something obtained'.
'Every scandal that exists has a certain thing that is worser than that scandal and that is natural drama'.
'The pillars of any structure of government must sustain the veracity of the principles of democracy'.
'I have discovered new sensations that intrigue and stimulate me. With the recent recognition of these discoveries, my senses have activated my percipience'.
'Absolute morality is incomparable to the beliefs of philosophy, because what guides our behaviour is the fundamental essence of our conscience and not our personal convictions or religions'.
'The acceptance of the passing of a loved one could never be fully understood, unless the mind is gradually devoid of the sudden degrees of emotions'.
'Sometimes, I ponder introspectively, the uncertainty of the meaning of progress and I have deduced that progress is conditioned to action and perception'.
'People are by nature sceptics. This declaration I do not find unusual, but what is, is the fact that many sceptics claim to doubt the Divinity, when in reality, they are more agnostics like me'.
'I could never indulge myself in the practice of asceticism, because I find it to be irrational and also too extreme for the mind and body. Why should the mind punish the body or vice versa? The body or the mind does not require this form of self-discipline. The body is capable of discipline, when the mind is disciplined. Thus, if we had no measure of reason and logic to guide us, then we as people would be misguided and susceptible in succumbing to all our animalistic impulses daily. The key is not suppressing those impulses with the rigorous practice of asceticism, instead, with the mental application of reason and logic'.
'History will always be written by the victors, and the ultimate truth will be lost in the details and chronology'.
'Within the commonality of the world there are elements and properties that retain the universality of the essence of something that could be intelligised'.
'A person does not need to be Greek to understand the philosophy of Thales, Zeno, Socrates, Plato, Aristotle and the Stoics. That person needs only to understand the fundamental core of philosophy'.
'I cannot explicate the reason that hatred is so prevalent in our societies, except that it is a natural vehemence that has indiscriminately extended like a plague'.
'The hardest thing about a defeat is realising how close you were to being victorious'.
'Not everything in the world is about the time of day. What is more rewarding is the moment experienced that transcends any elapse of time'.
'In the aeons of the universe there have been phenomena that have produced the sudden effects of epiphenomena'.
'Aristotle believed that the intelligibility was present in every being and in every thing as well. Thus, I would conclude that the source of that intelligibility in humans is observation'.
'There is a difference in the actual transparency, between love and hatred. Love requires acknowledgement and hatred does not'.
'I affirm that it cannot be indubitably determined, whether the perception of an action is necessarily indicative of the entire consequence of that action, because we could alter that perception with our action?'
'There is no thing as unconditional love, because love is conditioned to all that is relevant to its usage'.
'Once the form of a substance is material, the quiddity of the substance is then defined and established'.
'I sense that there are in this universe multitudinous intelligences of several planes that are beyond any form of our basic comprehension.'
'If people actually took the time to cogitate the cause and effects of things, they would be conscious of the abundance of knowledge they could acquire and logic that could be steadily implemented'.
'From whence I came into this world, I shall depart it with the knowledge that I have sowed the seeds of wisdom and reaped the seeds of enlightenment'.
'I am cognisant of the fact that I shall not live forever as a human being and that one day I shall fade into the sudden shadow of death'.
'Who from amongst the mere mortals will dare to defy the reaper of death and live to tell the tale upon the morrow?'
'It would seem that with every man there is a woman that is called the wife and the other the mistress'.
'I did not create the notion of a celestial heaven that was attainable. It was mankind that imposed that fallacious image in my head and deemed, who entered into it or not'.
'Whatever principle a person could aspire, there is always the constant desire to be understood and reasonable'.
'Nobody wishes to be different and abnormal. However, for those intellectual minds of eccentricity that are gifted, know that you are destined for grandeur.'
'Suicide could never be the answer to a problem, instead it is more the commencement of a problem not acknowledged'.
'All aspiring people have the inalienable right to manifest and select to be an independent and free nation, amongst the determined nations of liberty'.
'Could the thought that the most finite and material thing in the world be the natural reflection of ourselves?'
'There is something fundamental and primal in all things and that is their absolute origin'.
'I make the candid admission that I have failed to find the ultimate success that defines the value or significance of my life, but I realise presently that my path was never destined to be enlightened by success, instead, by the mindful practice of philosophy'.
'In the percept of human wisdom, there are countless things that are easily measured, by the clarity of the mind and the operation of our thoughts that can be perceived as wisdom. The question is simply, what is actually considered wisdom or foolishness?'
'Nothing happens in this world for no apparent reason. It is we the people that must discover the reason'.
'Destructive behaviour results from erroneous judgement and conviction. It is the human will maintained with nature that produces the genuine effects of the virtue of Stoicism'.
'Propriety is a natural trait that could be considered a form of consuetude, because our actions are dependent on our behaviour and habits'.
'When does the indefinable perception of something become definable to the observer enough to distinguish the unique relevance?'
'I realise that I possess an intelligible acumen and logos to be able to decipher the actual sequential order of an occurrence, within its developing stages'.
'I find within the gentle sounds and comfort of meditation, the most calmest place present, my inner self, where my mind, soul and body are one in peace'.
'I could drift off into my subconsciousness and then emerge with the sphere of my consciousness, sensing the purity of my soul'.
'Verily, there is a significant element of time that few people comprehend consciously and that is the present moment'.
'Where does a man find his ultimate truth? In his conscience, where his soul lies'.
'What good is any materialistic thing that you possess when you die? All forms of materialism will not accompany you after death. Simply, all that is material will be eventually reduced to the state of being immaterial, like your corporeal essence'.
'It is better to be aware of your inescapable reality, than to assume that it does not exist at all. Fortunately, we as people possess a mind to understand our reality'.
'The unique thing about anything consequential is the fact that there is a natural function for its necessity'.
'It is my intention to depart from this world one day imparting my philosophy to the generations that are the seeds and voices of revolution'.
'Which expression of humanity is more demonstrative, human emotion or human indifference?'
'What is the likelihood that in the years that follow, mankind will finally understand the patterns of the essential nature of our intricate mind?'
'It can be stated that the teachings of philosophy make individuals more consciously wiser and knowledgeable than before'.
'There are the worst kind of monsters in this world and they are more visible and real than the fictitious ones of myths. They are the monsters that we create, in the episodes of our insecurities and dread.'
'I would acknowledge the idea that we are a better world, without the interposition of religion and politics to govern our lives in an unjust manner'.
'The world we know is sometimes reduced only to the thought of the vestiges of our indelible memories'.
'I have contemplated the thought of what would a non materialistic person as myself do with any form of wealth and I have deduced that I would share that wealth with the most impoverished people; regardless of their origin'.
'There are no exact boundaries between people that should divide ourselves, into inconsiderate nations towards our fellow brethren'.
'I cannot imagine what knowledge could be acquired, without the deliberation of thought and reason'.
'There is a certain point of time within a mystery that remains insoluble, but it then begins to becomes soluble, when the mystery is deciphered, as a factual occurrence'.
'I find preposterous the belief that many people think that the universe cares about what year or century we attach to it. The truth is that the universe existed long before human beings were born and will continue to without us'.
'The best advice that I could give would be never take for granted anything in life, because life is only the present moment that is real in actuality'.
'If there are phantoms and supernatural occurrences in this world, then my question is how do these things defy the laws of physics beginning with the law of gravity?'
'I have made the recent discovery that to a certain degree, the sense of touch can compensate for the sense of hearing. This I have experienced, through my instinctive behaviour'.
'People can truly experiment the wonders of life, when they are receptive to the reality and sensations of the universe'.
'Every living being must experience the need for intellectual growth in some form of capacity or that being would not evolve'.
'Time as it is known is an immutable force that only progresses, but never regresses in its course and action. Perhaps one day in the future, mankind will discover how to return to the past'.
'Within the vortexes of black holes lie the great mystery of the possibility of the matrix of developing multiverses.'
'Why are we a society that requires worthless and pompous kings, emperors, lords and dictators to rule and govern? Are we not a sufficient society that can rule ourselves with more efficiency? Why should we grant power, privileges and wealth to idiots that only serve to be worshipped?'
'Not all material substances on the planet are animated. Nevertheless, they are existential. Even an inanimate rock has a transparent existence. This can be proven, by natural observation, examination and logic'.
'It is known that human suffering is inseparable from common existence, but that inwards extinction of the inner being is fulfilled in the state of enlightenment that transcends both suffering and existence. This is called Buddhism'.
'How can we as individuals associate intelligence to the construct of volition in the comparative form of its essence?'
'There is a puissant energy that exists within us that is extant. It is not a divinity of devotion, but the energy that is innate and omnipresent in use and ergon'.
'There are indeed innumerable times, when the irrepressible urge to satisfy our desires are more of a discontent than contentment. Thus, they result more unpredictable than predictable'.
'In the duration of time, there are actions that are unfathomable to be reasoned by thought solely. Ergo, this is when our intuition is readily constructive in its participation'.
'Nothing can be presumed to be reasonable, if there is no validity in the pattern of logic'.
'I am cognisant of the world around me, yet I wonder about the unspecified elements that remain adscititious and inexplicable'.
'I acknowledge that philosophy was never to be the answer to every question, but it is the commencement to the inquisitive search for knowledge'.
'Who else should know more about a person's character than that person? However, we must not forget that character is defined, by our actions than by our words'.
'Why are we so burthened, with the unbearable expectations that we seldom ever accomplish in life? It is only a precursor to the infectious nature of depression'.
'Perhaps my concepts are too complex for the ordinariness of the human mind and the comprehension of human intellect'.
'Things are more relative to our general thinking, when they are adduced, from our ratiocination or a particularity'.
'What is the purpose of change, if it is not a result of natural occurrence or selection?'
'I don't understand the devotion to statues or idols of reverence. How could any rational individual venerate something that is purely a slab of stone or inanimate?'
'From amongst the supposed impossibilities of life, there are countless possibilities that we have not yet discovered'.
'The conclusions of science of thought are founded on the examinations of evidence, whilst in contrast, the conclusions of philosophy of thought are founded on common experience'.
'Where there is the tenuity of our fallibility, there is the strength of human determination'.
'Anything could result into a dilemma. The cause for the occurrence of that eventuality depends primarily, on the reason'.
'There is always a cause that precedes the problem, as there is always a problem that precedes the solution'.
'A universal proposition must be explanatory and logical, so that the proposition could be associated to a valid inference and syllogism.'
'Too much of life is spent on the travails of the body than the pleasures of its constitution'.
'Which lie should be considered more grievous, the lie that is based on the premise of the deception of falsehood or the lie that is invented for the benefit of the truth?'
'For every action taken, there is a reaction for that action. The question is, which is more predictable, the reaction that is consequent of the action or the action that initiates the reaction?'
'I prefer to assume the position that all that is knowledge is mostly consistent, with all that is applicable in nature'.
'The contrast between day and night is seen in the plain difference, between the distance of the sun and the moon with the Earth'.
'What is the ultimate purpose for luxury? It is a vaniloquence of no value, except the redundant nature of pure self-indulgence'.
'People have questioned before the relativity of the study of philosophy, with the modern concepts of science. I believe it is feasible to conceive the notion that each study can learn from the other and benefit'.
'Our relationships in life are seldom as fruitful as we want them to be, but they tend to be in general more intimate'.
'How many times can a natural event be presumed to be of a natural cause and be only the consequence of that natural cause in the nomothetic sense?'
'There is no denial in the mutual and interchangeable composition of thought and intuition. Therefore, to elaborate the difference would be pointless'.
'We can apply intuition to a certain extent to our decision-making process, when we acknowledge its collaboration, after thought has materialised'.
'Any intricate theory or concept can be refuted with facts, but the discordance is not in the proposition of its truism, instead, in the value of its argument'.
'Suffering is the culmination of the most horrible state of human affliction imagined, within our colluctation and probity that are reflected in the state of undergoing pain, distress or hardship'.
'Suffering can be at variance, a sudden stage or a gradual stage of imbalance that can be synallatic in its vacivity and epicaricacious nature'.
'It is an unfortunate circumstance that the world is plagued, with the achromatic gloom of suffering and imbonity'.
'We either subscribe to the thought that we are no better off than in the past or that we are unable to adhere to the logic of that interesting consideration'.
'To suffer is a horrendous consequence, but to suffer alone is worse. It is to be imposed, by an unyielding phantasmagoria that agrises us'.
'The urgent thought that my crebrous pain is greater than another person is considered invalid, because the concept is not measured, on the concomitant demonstration of human affliction solely'.
'From the profound chasm of suffering, the concept of respite is then conceptualised, within a mitigated abeyance'.
'To be able to accept the philosophical premise of suffering, we must first accept the notion that it is indicative of the universal message of humanity'.
'If we conveyed the thought that it is humane to be human, then we would conclude that it is worse to be wretched'.
'If we do not have the sufficient recognition and wisdom to obtain equilibrium, then we are unable to understand the process that develops afterwards'.
'The arbitrary notion of our interpretative vision, about the significance of equilibrium is demonstrated in the decisive point of convergence, between instability and stability'.
'In the end what should matter is not what others perceive, but what we are inclined to understand'.
'Life is a matter of common circumstances that we either accept or ignore or accept in their truth and inverity'.
'The essential element of our constitution is the core element of equilibrium and the eudaemonic need for our prosperity'.
'It is necessary that we learn to eliminate the deterrent influence that disrupts our mental fortitude, with obstriction'.
'When we cogitate the state of a mental disturbance, we are pensive of the fact that the cause must equate to the effect generated, but this does not require a psycho-philosophy and reference, when the perception is not dissuasive to the deference to philosophy'.
'Friends are those that confirm in a duration of time that special relation, between people and do not dare to forsake their loyalty'.
'Romance is defined, as a pure and natural expression of real love and is the love that nourishes our heart and emotions at the same time; although we often believe that it is the realisation of the greatest form of love expressed willingly'.
'We either embrace the profound emotion of love with our acceptance of its beauty, or we disregard the essence of that beauty unknowingly'.
'At times, the purest thought could be then attached to the purest emotion, but it does not mean necessarily that it is true love'.
'What we express with emotion is not always what we are thinking, at that exact moment, and therefore, we are susceptible to the unknown consequence'.
'Love is an expression that few people comprehend in the end, and it is a prize unattainable to some, whilst achievable to others'.
'Love can be apperceived within its composition, as poetical, logical or merely sentimental, in its value and mansuetude'.
'Whilst we consider love integrally to eros, desire is as equally pleasant in nature and fulfilment. It permits us the sequence of ascertaining that element'.
'As human beings, we are not entitled either love or desire, but we crave their basic function, so that we can satisfy our fundamental needs'.
'Desire is the evolving initiative to our inner thoughts that can be secretive in its inception, animus, and peripeteia. Desire in the sexual manner is divided into four variables that I believe are curiosity, eroticism, self-indulgence, and epithmy'.
'When we desire anything or anyone, we usually are more aware of its primal necessity and capability than of its nocive effect'.
'A function like desire needs a prevailing thought to generate its interest and necessity, if not, then it would simply cease to be relevant'.
'What we desire is often that what we cannot achieve or obtain, within the profluence of time and the sequential order of it'.
'Love is love and desire is desire, but the question is, what is the reason for their existence, if we do not experience them?'
'Can we truly define desire as a mere emotion of our expression or can we think or surmise that its contingency is based on its procurement?'
'What must be taken into serious consideration is the notion that whatever is desirable in life is visibly attained consciously'.
'Intuitively, from the intense influence of desire, we expound on the logical certitude of that inflexible penchant we then experience'.
'How much desire is necessary is an inopportune question, because upon reflection, the consolidation of love and desire are not contiguous in its order, and it is based on an equivocal interpretation'.
'If we are to presume that pleasure is a form of human gratification, then we must conclude that its function is more propitious than harmful in the end'.
'Philosophy teaches that human beings are conscious of the state of pleasure, but their actions are not always enticed by emotions'.
'To attempt to determine the cause and effect of pleasure, one must afterwards experiment its capability'.
'Eros can be established reasonably, as a concept that is invariable and necessary. Its definition as well as its application is observed, with different interpretations'.
'What pleasure offers us human beings is the opportunity to explore our mental and physical horizons'.
'When we experiment with pleasure, we make the entire assessment that it is strictly related to the body, yet it encompasses the mind and soul as well'.
'The exploration of sex is not a unique occurrence any longer, yet we are intrigued with our curiosity to decipher its composition in every aspect'.
'There is no dispute in the cogent argument for human preservation, but the general perception of philosophy is to acknowledge the natural function of sexual activity, without the constraint of religious guilt'.
'Sex can be displayed and understood, in multifarious manners and manifestations. There are two elements of sex that are function and need. From those two elements I have classified five types of sex that are Experimental Sex, Experienced Sex, Capricious Sex, Satisfactory Sex, and Obsessive Sex'.
'Sex is not reduced to the limitation of our physicality, gender or any plerematic words of classification.
'Sex can be expressed and shared, in all forms of human demonstration, capability, and necessity'.
'The incredible beauty of sexual exploration is the emotion and thought shared, in the physical or mental act displayed'.
'We can choose to partake in any sexual activity that is innocuous in nature or involvement. We are not hostages to our sexual urges or proclivities, but our body, mind and soul are allowed to experience that healthy activity. Why should sex be an inhibitory act imposed upon us, when it is a natural function of the body, mind and soul?'
'What we experiment we learn, and what we learn is an experience that will inform us of the distinction of what is right from wrong, healthy from obsessive behaviour'.
'Sex is a normal exhibition of love or passion that exceeds the momentary notion of the concept of sin. There is no absolute guilt associated to its authentic expression and need, because it is logical in its function and purpose'.
'In my interpretation of philosophy, the concept of acrasia is important to the system of eros. I have determined four factors to prevent acrasia that are will, sound judgement, awareness, and control'.
'The ideal comprehension of acrasia is the acknowledgement of a natural thing that is to error, because of a deviation we have caused knowingly'.
'There can be no doubt that whatever feeling or thought we can experiment as bad and unhealthy is attributed to the lack of self-control'.
'If we do not possess control, then we are no longer operating, as resolute proprietors of our discernible thoughts. Thus, this would imply that the state of the mind is extremely vulnerable to discomposing episodes that are caused by the intrusion of acrasia'.
'Acrasia is not always facile to dissuade, since we are imperfect beings that are incapable of anything, without a foundation of belief'.
'If we are not disciplined enough to control our thoughts and actions, then the basis of any philosophy is ineffectual. For that reason, the mind and body are integral to the intrinsic nature of our mental and physical discipline'.
'Philosophy can attest to the notion that people are able to restrain thoughts, through a certain deliberation and will. This is called encrateia'.
'A weak mind is the obvious reason of the acrasial effect we experiment, at intermittent intervals. To be candid and succinct, people are by human nature a representation of imperfection. This implies the notion that, we are imperfect beings, within a state of absolute imperfection'.
'Satisfaction is the culmination of the distinction that is made, about a personal or impersonal gratification. There are in my opinion five forms of satisfaction that are mild, complete, platonic, sexual, and incomplete'.
'A state of mind whether it is of a mental or emotional composition can be altered or interrupted so easily, due to distraction. What we wish is not always what we heed, or what we define as pleasure is not always compatible to a satisfactory sensation that we enjoy'.
'If there was an empiricutic surmisal of the state of our satisfaction, we would discover the intricate nature of its involvement with eros'.
'The universal truth is the ultimate form of comprehension and guidance affined, through an epistemic purview of philosophy and its causal relation, between the two elements of knowledge and logic'.
'The established methods of any effective teaching in my conclusion are the following, Propaedeutic (instructional), Apodictic (demonstrative), Heuristic (practical), Telic (specific), Epideictic (rhetorical), and Systematic (logical)'.
'Knowledge is the completion of our absorptive search, for the universal truth and is a determinant factor of logos. There are in my analysis six types of knowledge. Artificial knowledge obtained by ultracrepidarism, Theoretical knowledge obtained by theories, Superior knowledge obtained by wisdom, Natural knowledge obtained by experience, Developing knowledge obtained by study, and Practical knowledge obtained by observation'.
'In philosophy, knowledge is the viable component that stores our thoughts and ideas together, and when the mind processes those thoughts and ideas, then it records the validity of that information that becomes knowledge'.
'The imposition of our thoughts allows the access to knowledge, when those thoughts are not avolitional and undetachable'.
'If we take into consideration the contingency of the expansion of our knowledge, then we would enable our mind to facilitate the meaning of our thoughts calculated'.
'The universal truth is the invariable concept of the universe that is acknowledged, through the expressible form of wisdom'.
'Wisdom is not a natural trait we are born with or a certain noumenon educed, by an extemporised method. It is the poetic fountain of eloquence. We inherit it, through a continual process that derives from knowledge and not paralogisms, metabases or erotesis'.
'To be wise is to not be more intelligent, but to be more observant in nature and understand the authentic meaning of that characterisation'.
'How do we operate in our complex thoughts, if we don't have the core of their substance and only their inverse effect?'
'Philosophy teaches us the superb value of the significance and effectiveness of wisdom in our lives that surpass, any casual or ethereal sense. It is a significance that could only be explained, as the sapential culmination of our meditative thoughts and subintelligitur'.
'We can become the innovative teacher, from being the student, and we can become the percipient scholar or sophos, from being the mentor. If we reinforce that notional visualisation, then any quasi thought that is questionable can become a responsive action'.
'Phronesis and sophia are two key subtypes of wisdom postulated and reflected in their qualities and representation. There are in my analysis of wisdom five degrees of wisdom. Hemisophic wisdom that is to be half-wise, Morosophic wisdom that is to be foolishly wise, Diasophic wisdom that is to be very wise, Hyposophic wisdom that is to be exceedingly wise, and finally Pansophic wisdom that is to be only very learnt'.
'What determines our wisdom is the remarkable acknowledgement of the mind's ability to process thoughts and ideas that have advanced, into our knowledge'.
'I believe that we can achieve wisdom, through the deliberation of our thoughts, if we attempt to establish those thoughts into variables of information. If we accept that intrinsic concept of philosophy, then we should not limit our interpretation of logos. In the end wisdom is knowledge and the endless fountain of logic'.
'Logic is not to be confused, with instinct or intuition in its inherent structure, because logic is the confirmation of the immutable structure that governs and intellect the undeniable application that provides comprehension'.
'Logic is the only applicable method to interpret the distinction of a construct that we ideate. It is the rule of thought. If we do not apply its usage to the solution, then the solution would be devoid of any practical meaning and not be simplex. There can be no meaning of anything, if there is no precedence established of a conciliatory effect;.
'I prefer the philosophical sense of logic that I assume to be Conceptual Logic that is based on the concept and not the content, Inferential Logic that is based on the inference, with the absolute content, Predicated Logic based on the predicate of the content, and Systematic Logic based on the system of the content'.
'There are in my consideration of intellect ten fundamental properties of this element of logos. Eidos (form), Aition (cause), Hypolepsis (conception), Facundity (eloquence), Aesthesis (perception), Dynamicity (condition), Adhibition (application), Hypostasis (foundation), Katanoisis (comprehension), and Noema (recognition).'
'If we could concede to the argument that without intellect, our thinking process that stimulates logic is incomplete, then the entirety of this element of philosophy is of the utmost importance'.
'Even though we think about intellect, as an intricate matter, it is a simplistic form of analysis and ratiocination'.
'The dynamics of logos is portrayed, in the immensity of the mind's perception of a subject. The challenge is how we assess, what is a viable sign of intellect and its consecution. When the state of the mind has understood that sign, then it permits for creativity to proceed its natural course. Once we realise the implication of that reality, then the circumstance of its induction becomes perceptible'.
'Intellect must never be presumed to be categorised, as a scientific wonder or anomaly. There is no need to be surreptitious or reduce the argument to science, when philosophy is able to correspond to the state of intellect. However, in order for logic to function properly, it requires the element of total consciousness'.
'The acute tangibility of the effect on our mind is present, when our state of consciousness is active. Thereby, our thoughts can be addressed, in accordance to their corresponding evolution and presentation. As the process evolves, our mind recognises the difference, between rational or irrational thoughts in their entirety'.
'The relevant thing is not what do we presume as being factual in nature, but how do we make sense of philosophy, if we are not prevalent to its teaching. Consciousness cannot operate correctly, if there is no application of thought'.
'What differentiates the value of thought from opinion is the notion that thought is practical, whilst opinion is conditional. Opinion governs on the criterion of a response and thought does not procure this requirement. What we presume to opine is not necessarily indicative of thought, instead, what we contemplate'.
'Thought is controlled progressively, by the excellent stability of the mind and its extent. There are six different types of thought I have categorised as, Perirastic Thought (experimental), Heuristic Thought (problem solving), Telic Thought (aimed at a goal), Dianoetic Thought (reasonable), Alogistic Thought (illogical), and Epideictic Thought (rhetorical).'
'There has been for centuries the question, what is the ultimate definition of thought? A thought is not artificial intelligence, but a natural function of the mind that is exhibited'.
'What the mind can project with thought and idea forms, what is known to us, as creativity. And creativity responds to, such absolute thoughts and ideas that are formulated in our minds. Thus, it is the irrefutable origin to our creativity and logic exposed at different intervals'.
'The mind is the nonpareil authority that governs our quotidian thoughts, emotions and actions expressed. If we accentuate the meaning of expression, we discover the intrinsic part of our quondam experiences shared'.
'As human beings, we are constantly evolving, in our uninhibited thoughts and ideas. In order to understand ourselves, we must first discover, who we are in essence'.
'Often, we ascribe the theory that the mind is totally empty without thoughts and non-essential in nature. To acknowledge that, we must denote the fact that although we are conscious through instinct and intuition, it is thought that supplies the mind, with immeasurable ideas and opinions'.
'At times, the most difficult thing to understand has the most easiest explanation and reason. We as people determine the degree of difficulty, but our dubiety does not'.
'I believe that the time we spend on insignificant matters are unworthy of our intelligence, yet our society deems the relevance of any matter'.
'In my opinion, it is totally unnecessary to attempt to rationalise the acts of violence, because the premise is irrational. The acts of violence can never be considered rational.'
'If people only took the time to cogitate the value of life, then every person could live at least another day and not be at the cruel mercy of our disdain'.
'The discovery of evidence is a presumed intimation of the truth, but my query is what knowledge could be associated to that assumption that would be relevant to that truth?'
'There is something that I find utterly disturbing in our world and that is the natural indifference to the people that are not a reflection of our traditional values'.
'The most terrifying experience to bear is the realisation of the identity of your torment and oppression'.
'I would acknowledge in acquiescence with the concept that the actions that are committed on the behalf of society are more unreasonable than the cause evoked, when that cause is provoked by the prevarication of that cause'.
'Why should anyone expect that the basis of any purpose for something must be pragmatic, when the purpose is conditioned to the definition of what is the quiddity of pragmatism?'
'I agree that any dianoetic ideology aspired requires a system of principles that are firmly established, as being logical and efficient'.
'People must find within the depth of the mechanism of their minds, a serenity that could allow them to cope with the somatic and mental suffering that afflicts them. A person cannot allow temporary enjoyment to be their only comfort'.
'I have surmised that in the serious nature of human anguish, whether personal or not, philosophy can be expressed in the most human form of expression'.
'How many times do we perceive words to be absolute in their intent, when we assume the speaker to be conveying those actual words purposely? However, the speaker is only material, when his words are relevant'.
'What benefit is a creed that has no affinity with the knowledge that we posses, if that solemn creed is not universal in its function?'
'Validation is a condition that is predicated, on the volition or desideratum to verify a certain knowledge that corresponds to a zetetic search that compels its necessity'.
'If it was only merely a selection of man to create his own Utopia with the power of his mind, then that Utopia on Earth would be a plausibility for all reasonable mankind to enjoy. Unfortunately, that notion would have to be in compliance with a prevailing and universal thought of complete submission to a rule of thought that was imposed, not by the order of the mind, but by the order of reality'.
'Guilt is a regret and pain is the absolute manifestation of that poignant regret. To love is to be human. That is easier to express than guilt, because you understand the beauty of love than the intricacy of pain. Pain is a façade of a guilt that knows only one name regret! Do not allow this regret to transform, into the lingering shadow of uncertainty.'
'Is it not worse to be lonely in a world of pain and ignorance that is the reality of today? To be conscious in the thought of this world and its horrors is not worse than the mere oblivion of solitude.
'I suppose there is an awakening in the duration of our lives that we can assume, as evidence of our existence. The question is, what do we call that awakening?'
'Writing is the ultimate gift expressed of our creativity. People should not succumb to the need of frivolous perfection, instead allow their literature to be full of the colourful ink of their imagination'.
'I have observed with a meticulous examination, the natural movements of instinctive behaviour in animated beings and I have discovered in my analysis the correlation, between the function and the necessity'.
'We have progressed much in the way of growth and change throughout the centuries. However, we sorely have lacked the consciousness and desire to understand the intricate nature of the purpose of life and death'.
'I have come to the realisation that there is no absolute certainty in life, except the present moment in time and the arrival of death'.
'I remind myself that in this world of mortal beings, I am only a conscious man that observes life, through the lens of my penetrating eyes'.
'Without the construed concepts of philosophy, the meaning of anything consequential becomes irrelevant and thus meaningless'.
'I am fascinated by the sphere of my subconsciousness and its relation to time and sequence. Perhaps it is the closest thing that we shall experiment of a motionless and metaphysical experience that could resemble another plane of existence'.
'The good thing about the mind and consciousness is that we have the utility of expression to voice them, as part of an intelligible agency'.
'There is the sense that the propathic component of the mind is relative to the contiguous boundary of thought, but how far could our instinct propel us to an expressible manifestation of our mind?'
'Liberty is the principle that human beings are afforded as a right, but that principle would be pointless, if it did not have a voice to adhere to it'.
'The most absurd notion I have heard is that the normativity of our traditions cannot be measured, by subjective examination'.
'I have concluded that politicians are not only worthless, but they are only worthy to their constituency and not to the majority of their fellow citizens'.
'Why are we as a society in general too obsessed with aesthetic beauty? Could it be that we are in essence extremely hollow inside and have lost the common sense of our humanity?'
'It is not sufficient to say I am sorry. What is to be taken into serious consideration is the act of ignoscency, but sensible actions speak more volume than words'. If this not was not relevant, then what is the purport of this act of culpability?'
'Who is more reflective of reason, a person that is reliable or a person that is valid?'
'I can determine, what is practical than what is not with my intelligence, yet the fundamental difference between intelligence and logic is that without logic our intelligence is invalidated and not constructive.
'From my perspective, I would prescribe the teachings of philosophy to the understanding of life and its intricate nature'.
'There is no actual escape from immeasurable debt, except to recognise the terrible mistake of confiding in intuition than in reasonable thinking'.
'One of the most despicable acts of humanity is to profit from the misery and misfortune of others'.
'I cannot reason with an inflexible person that fails to realise the absurdity of his belief and argument, because his emotion will deprive him of any reasonable thought'.
'The word reputation is such a whimsical notion to attribute to someone. To base a person's description of identity is better to defined it, as human character'.
'How are we as observers to deduce the extraordinary coincidences and phenomena that occurred in life? Are we to associate these abnormalities with a sequence of time and matter that exceeds the periphery of human comprehension metaphenomenally?'
'The concept of fine tuning would acknowledge the requirement of a design, but not necessarily the fine tuner of the agency of a God'.
'The reality of our existence is that we are a transient transformation of matter and will result in a particle of atoms that will regress upon death. The question I ponder at length, is there still an unknown metamorphosis awaiting us?'
'The observable universe must consist of the principles of existence, within the possibilities of necessity, purpose and multiplicity'.
'The harmonies of music not only appease our soul, but communicates to it with its plentiful sounds of lirical consonance'.
'I cannot fathom the thought that in the future, the world will be in accordance to the vision that we impose'.
'What if the afterlife is the pseudo occurrence of the distortion of the perception of a reality that manifests, in a psychedelic aberration of another dimension?'
'Is it conceivable that we are only living within a Pandora's Box that belongs solely to a proprietor that wishes to remain anonymous?'
'When I discovered the music of flamenco, I understood the passion of the Gypsies. It is the musical form of natural beatitude'.
'I have finally comprehended that to reach the highest state of enlightenment, I had to lose everything that I once cherished and loved, in order for my consciousness to accept that subliminal realisation'.
'What is the purpose of enlightenment? It is designed to be the most complete state of human awareness and tranquility. It is not a sign of our perfection, instead, a sign of our imperfection'.
'Human beings will never attain ultimate superiority, because we are inferior beings by nature and creation'.
'Patriotism is the grandeur of the politicians and the blind faith of the populace'.
'I do not expect to find my next lover from amongst the callous people that surround me. I shall find her, in the most memorable place that exists, in my heart'.
'I am convinced that the established and known boundaries of reality are at times too vague, for even the most advanced mind to accept rationally'.
'What shall I discover, behind the door of this reality, nothing that is out of the ordinary or a figment of my colourful imagination?'
'There are some things of my life that I shall not relinquish, the siesta, the taste of wine, women, my affinity to Andalucía, flamenco, literature and philosophy'.
'People assume that culture is exemplified, by the mundane personification of monuments, but the truth is that we the people are who exemplify the essence of any culture'.