The Oracle Part 1 Logos and Ethos

by Franc

(Preface)

-This book is written, for the sole purpose of philosophical guidance, within the genuine belief of theism. It is not designed to replace religion or science, instead, offer another belief that differs from the aforementioned beliefs. It is a belief as traditional, as religion and science. The philosophy that is contained in this book is based on that concept.

Therefore, this philosophy, that I shall expound is connected with the concept of the singular deity that we call the universal creator. Every precept and concept elaborated in this book reflect, my observation and wisdom.

Hence, the material that the reader will read is constructed, on my notion of this philosophy that I ascribe to its practice. The rudiments of this particular philosophy are based on the main principles of philosophy and their attachment to a theist concept of the creator of the universe that is commonly known, as God in religion.

The natural application of the characteristic traits of human conduct and the concept of the mind, the body and the soul is the major premise, for this innovative and revolutionary philosophy. Although Socrates and Plato and others are mentioned, there is no emphasis on their lives and only teachings. The Oracle does not profess any divinity of Socrates and Plato, or other ancient Greek philosophers erstwhile. They are simply references that have collated my indagation.

The Oracle is not a sacred book of theology or chronicles the incredible stories of prophets or disciples. There are no miracles nor immaculate revelations. The usage of the word universal creator is devised to describe only the monotheistic God of theism.

Once more, it is a book composed of subliminal guidance, and its greatest revelation is its entire composition. The precepts of the Oracle are the original fundamentals of the five principal elements of ancient Greek philosophy, ethos, logos, pathos, eros and athanatos. Within each element there are separate components of this philosophy of theism to be applied.

(LOGOS)

(LOGÓTYPA)

-Logos is the property that determines, what is right from wrong, in a judicious manner.

Knowledge

(Ignósis)

1. The Oracle defines knowledge, as the fact of knowing or displaying a familiarity, with a particular subject or person.

2. The Oracle is a universal knowledge based on the rudiments of philosophy and theism that are not science or religion.

3. It cannot be understood, without the application of universal knowledge.

4. What is universal knowledge?

5. It is the ultimate form of comprehension and guidance.

6. It does not require the intellect of a scholar, except the teachings and instruction of a philosopher of sagacity.

7. Knowledge is the immeasurable acquisition of the universal truth.

8. It is not a fabrication of an idea, instead, an understanding of ideas formulated and processed afterwards.

9. There is nothing greater than the application of knowledge to induct someone.

10. Its philosophic pursuit is the eternal quest, for answers to our insoluble questions.

11. It can be taught and learnt, at the stage of our childhood or adulthood.

12. There is no actual process to acquire its maximum benefit, except the duration of time and exertion.

13. And within its veritable composition is the analytical erudition of wisdom.

14. The commonality of its effect is the superior attainment of the mind's progression.

15. It is the induction to incontrovertible facts that are deciphered, with acumen and competence.

16. The facts that proceed, beyond any conjectures opined or intimated.

17. Knowledge can be refelled, and distorted, when applied erroneously, but it is the complete realisation of the pinnacle of human accomplishment.

18. We often mistake it for wisdom and ignore its facility, for obtaining natural cognition.

19. There is an inconspicuous difference, between them in what is acknowledged, as implementation.

20. Knowledge is the completion of our absorptive search, for the universal truth.

21. To obtain its abundance is a matter of immense volition and patience.

22. It is designed to offer human beings the abundance of information to process, in accordance to its usage.

23. The function of knowledge is to permit the increase in thought and judgement.

24. The purport of its necessity is the cause of which we seek, with total assiduity.

25. Nothing is defined in knowledge, without the authentic application of thought.

26. It has existed in the depth of our mind, since the inception of human contemplation.

27. Where there is the state of ultracrepidarism, there is also the state of universal knowledge.

28. Pantosophy is the indisputable knowledge of the cosmos.

28. In philosophy it is the viable component that stores our thoughts and ideas together.

29. The mind processes those thoughts and ideas, then it records the validity of that information that becomes knowledge.

30. The acknowledgement of its operation allows the mind, the body, and the soul to exist in a mutual balance.

31. And from that balance derives the extraordinary nature of our intelligence.

32. Knowledge pertains to our ability to amass sufficient information of facts and data.

33. It is a fundamental asset to human beings and their daily functions.

34. The Oracle is the confirmation of the universal knowledge.

35. Therefore, its only purpose is the affirmation of that particular knowledge.

36. The gradual assimilation of human thought to concrete fact is the basis of all knowledge.

37. It is undeniably conducive to the method of logic that Socrates once evoked passionately.

38. Whether we understand its meaning is another thing entirely of a different matter.

39. Philosophy depends on universal knowledge that we accredit to experimentation and thought.

40. Until we have realised the power of its effect, we shall never decipher its original capacity.

41. There is no definition of knowledge. It originates in multiple thoughts and words.

42. As we record our thoughts in the process of knowledge, we are thereafter more wiser than before.

43. Everything we know is attributed to the intense foundation of knowledge.

44. It is the one quality of awareness that is not innate, but acquired, through the period of our lives.

45. At times, we are not aware of its faculty nor its profundity.

46. Thus, the Oracle defines knowledge, as the final form of enlightenment.

47. Humanity is worthless, without it and better with it.

48. What we believe to be intelligence is interpreted, as absolute knowledge.

49. It is the compilation of facts that we construe and process, through our deliberation.

50. Knowledge is a familiarity, recognition, or comprehension of anything that can be considered facts, information or descriptive details.

51. It can be theoretical or practical in its interpretation, or it can be implicit or explicit in its constitution.

52. Plato famously defined knowledge as "justified true belief", and said, "A good decision is based on knowledge and not numbers."

53. Knowledge involves the composite element of cognitive processes, such as perception, communication, and logic.

54. It can be learnt by rote or ordalium and does not involved the constituent of instinct.

55. The quintessence of what our democracies have established, as the foundation of our laws is based, on universal knowledge.

56. It must serve the ultimate purpose of being the substantial fountain of our thoughts.

57. These elaborated thoughts require the imperative acquisition of knowledge.

58. The world would be insignificant, if we did not possess its phenomenal property.

59. It is the precursor to the immediate evolution of our instruction.

60. The universal knowledge we learn is then developed, into what is called wisdom.

Wisdom

(Sophía)

1. The Oracle defines wisdom, as knowledge and good judgement based, on practical experience.

2. It is more than scholarly knowledge that we have obtained, in the phrontisteries of education.

3. Wisdom is the final maturation of human knowledge.

4. There is no equivalency to its protension, since its growth is limitless.

5. Its sapient design is to acknowledge the extent of the capacity of the human mind.

6. It is the universal truth, in its absolute composition.

7. What is the universal truth once more?

8. The truth is the invariable concept of the universe that is acknowledged through wisdom.

9. Its function is to serve, as the agency that provides answers to our questions.

10. Wisdom is not a natural trait we are born with.

11. We inherit it, through a continual process that is our mortality.

12. We base our traditions and education, on the premise of obtaining wisdom.

13. Wise men are the scribes that are in charge of its tutelage.

14. Through their writing, they preserve the seed of its fruition.

15. There can be no doubt that there is nothing that can surpass its purpose.

16. Mankind has sought its value in the universal truth.

17. But what is that truth, if it is as invalid, as the question?

18. That truth is the wisdom of the universe, and the question is found in the answer.

19. Where there is wisdom, there is always the feasibility of enlightening the mind considerably.

20. The mind requires to be nourished, by universal knowledge and wisdom.

21. The intrinsic nature of its reward is beneficial, to the stability of the mind.

22. For centuries it has accompanied the thoughts of men and civilisations.

23. Only a few out of numerous persons ever achieve its unequivocal meaning.

24. To be wise is to not be more intelligent, but to be more observant.

25. The Oracle is the guidance and wisdom that we must apply for our understanding.

26. The measure of its effect is of a superlative nature of no comparison.

27. By reading, we enhance the possibility of acquiring the wisdom of the Oracle.

28. It is the categorical reason our mind is full of incredible knowledge.

29. How do we operate in our thoughts, if we don't have the core of its substance?

30. There is no wisdom that is greater than the universal truth.

31. There is no mystery that cannot be solved, without universal wisdom.

32. Philosophy teaches us the value of its significance and effectiveness.

33. A significance that could only be explained, as the culmination of our meditative thoughts.

34. Socrates aspired to reach wisdom, through repetition or rhetoric, with his Atticism.

35. How we become wiser is by becoming apprised of our universal knowledge.

36. Wisdom is the fountain to the resource, for the retention of our extensive memory.

37. Our memory is the recorded thoughts in our mind that we rely on, for the accessibility of wisdom.

38. What we learn from this source of applicable knowledge is the truth of our soul.

39. The veritable notion of its usefulness is found, in the manner of its progress.

40. The constant search for the basis of any knowledge is the gradual evolution of wisdom.

41. There is an incentive to learn, as there is to teach.

42. We can become the teacher, from being the student.

43. We can become the scholar, from being the mentor.

44. Wisdom is the introduction to universal logic.

45. It forms a part of logic, when referring to its efficient practice.

46. Therefore, it functions to correspond with that logic.

47. With this component of philosophy, we are able to decipher problems and offer correct solutions.

48. Solutions that require the obligatory assistance of wisdom.

49. Introspection is applied to it, when thought and knowledge are combined.

50. It is the ability to discern and judge which aspects of that knowledge are veracious, correct, enduring, and applicable to life.

51. Phronesis and sophia are two key subtypes of wisdom.

52. Aristotle, in his Metaphysics, defined it as the absolute understanding of causes, and he knew why things were of a definite manner, which are deeper than merely knowing that things are of an indefinite manner.

53. This manner of reflection is the principle to the lucid understanding of the convincing component of wisdom.

54. As human beings, we must strive for the betterment of the soul, in its purest and natural form.

55. The nature of the utilisation of wisdom is crucial to the paradigm of its formation.

56. It cannot be expounded in the thought of what knowledge represents solely, instead, in what that knowledge can be interpreted.

57. Socrates once said "True wisdom comes to each of us when we realise how little we understand about life, ourselves, and the world around us."

58. Plato once said, "Wise men speak because they have something to say; fools because they have to say something".

59. Then maturity is not based on age, but experience. What you believe you know, is not necessarily wisdom.

60. In the end it is the maturity of knowledge, and the endless fountain of logic.

Logic

(Logikí)

1. The Oracle describes logic, as the study of the principles and criterion of any valid inference and demonstration.

2. Logic is the systematic exposition of that valid inference deduced.

3. In the syllogism of Aristotle, the system of thought regards assertions of the subject-predicate form, as the principal expressions of truth, in which characteristics or properties are demonstrated to inhere in individual substances. In every discipline of human knowledge, then, we seek to establish the order, in a logical manner that can be understood.

4. It represents the actual nature of what is perceived as reality.

5. Thought, language, and reality are all isomorphic, thus the punctilious contemplation of our expressed words that assist to understand the logic of that expression.

6. It is considered formal, when it analyses and represents the unquestionable form of any valid argument exposed.

7. Inference is a deduction, whilst implication is a consequential thought conveyed.

8. Logic is of essential importance to rationality in all forms of human philosophy.

9. It signifies that the illation can be chosen from sound deductive reasoning based, on the defined premises. It is similar to mathematical logic, except it is more ample. Rational thinking encompasses logical thinking. Thus, logic is a sub-section of rationality.

10. The Organon was Aristotle's body of work on logic, with the Prior Analytics constituting the first explicit work in formal logic, introducing the syllogistic.

11. The apparent amalgamation of thesis and antithesis creates the synthesis that exposes logic.

12. Our mind perfects that logic, through knowledge, awareness and wisdom.

13. It is cognisant of the common distinction, from illogical to logical.

14. It is the most important factor of the concept of logos.

15. Decisions as well as actions are determined, by its elaborate system of thought.

16. The process of how it functions is a progressive one that implicates thought.

17. Thoughts that are predicated on the mere antecedence of logic.

18. In the definition of philosophy wisdom is the universal truth and logic is the foundation.

19. A foundation that is structured, on the premise of sound judgement and action.

20. It is not to be confused, with instinct or intuition.

21. Within its prosecution is the concept of this philosophy.

22. The value of logic is the affirmation of its potency.

23. Without a doubt, it is constantly dueling with instinct.

24. Emotions are controlled by logic to a certain extent, when those emotions are not evidently unbalanced.

25. The primary role of its function is to acknowledge the difference, from one extreme to another.

26. Ethos, pathos, eros, athanatos the original elements of philosophy are governed by knowledge, wisdom and above all by logic.

27. The answers to our questions are achieved, through its process.

28. Its impeccable method is deduced by the incontrovertible facts.

29. Facts that are a vivid representation of the absolute truth.

30. The consistent argument can be established that its operation is indispensable to the equilibrium of the mind.

31. It is not a facile or difficult presupposition to prove as a concept.

32. Instead, the conventional belief is that logic is a theory that does not need to be proven or disproven, with scientific legitimacy.

33. Its course is irrefutable and should never be compared in the first place, to the thought that we begin with that is supposition.

34. Society has attempted to implement it in its laws and governments, but has failed to apply its factual design.

35. The argument of reductio ad absurdum is based on a theory of logic.

36. This form of logic is known, as dialectics.

37. Plato used the term to refer to whatever method was recommended, as a vehicle of philosophy.

38. Zeno was believed to be the prime inventor of this form.

39. It is a simplification that governs our provisional thoughts and actions in just accordance, with our assertive judgement.

40. Without that judgement, our mind does not distinguish, what is morally correct or incorrect.

41. Human behaviour is controlled, by the stability of our logic.

42. If we did not have it, we would be suppressed, by our sustained emotions and instinct.

43. It was designed to tame those precise emotions and instinct.

44. We all possess the inner half of ourselves that are the traits of the primitive human being.

45. It is what ultimately separates us, from other known primates.

46. It is originally stimulated, by the pattern of thought, and is analogous to a mathematical equation.

47. Plato formulated three questions of logic, "What is it that can be properly be called true or false? What is the nature of the correlation, between the assumptions of a valid argument and its conclusion? And what is the nature of definition?"

48. It deciphers the answer from the question, through the methodical induction of reason.

49. It is intrinsic to the necessary preservation of the body, mind and soul.

50. Hence, its direct involvement in the thought process is construed, as the fundamental pillar of philosophy.

51. Logic is the only applicable method to interpret the distinction of a construct.

52. If we do not apply its usage to the solution, then the solution would be devoid of any meaning.

53. There can be no meaning of anything, if there is no precedence established.

54. Logic is a matter of proven facts that prevail, over the notion of contingency.

55. We can refute its elementary composition or its function, but it is absolute.

56. It is not partial or impartial, instead it is practical in its clarification.

57. Logic is a steady asseveration of the universal truth.

58. It is an active mechanism, within the consilience of philosophy.

59. Intellect is acquired, through its meticulous application.

60. Logic is the quintessential aspect of intellect.

Intellect

(Dýa noia)

1. The Oracle defines intellect or nous in Greek to signify the faculty of thought, judgement, abstract reason, and conceptual understanding.

2. Intellect should not be confused with human wit.

3. Wit is the capacity for inventive thought and swift understanding, whilst intellect is the faculty of reasoning and comprehension objectively, especially in regard to abstract matters.

4. Ignorance is the description of the lack of knowledge, but it is more what we fail to truly understand and cannot explain, as thoughtless individuals.

5. Although intellect lacks emotional engagement, it is not strictly limited to incontrovertible facts.

5. When utilised in conformity to the mental capacity of its undertaking it is a pivotal part of cognition.

6. The experimented progression of its realisation permits a certain enlightenment and improvement, in conductual responses that are habitual.

7. It is the prime origin of our developing intelligence.

8. The distinction is that intellect is a natural disposition and intelligence is an acquired trait.

9. As human beings, we inherit the structure of intellect and intelligence we learn by mere instruction.

10. We have the capability to instruct, as to be instructed subsequently.

11. Intellect can manifest in numerous forms that are applied, in different ways.

12. It allows the mind to compute abstract thoughts into precise knowledge that evolves, into wisdom afterwards.

13. The increase of its potential is determined, by the adaptation of the intensity of its growth.

14. Since its conception, it has always been an integral part of the general laws of interpretation.

15. Ergo, its inference is emphasised, by the compilation of organised thoughts.

16. The coherent extrapolation of its components is expressed, in the proposition of its justification.

17. The elements of intellect are comprehension and sagacity.

18. Analysis is required to effectuate the separation of these distinctive elements.

19. The codification of the principles of evidence and cognition are representative of intellect.

20. The validity of its capacity exists, beyond any empirical abstractions that exceed logic.

21. It refers to the ability of the mind to come to correct conclusions, about what is true or real, and how to solve any difficult problems.

22. And to the cognition and rational mental processes gained, through external input than simply internal.

23. A person who uses intelligence and critical or analytical reasoning in either an overt or a private capacity is often referred to, as an intellectual.

24. Because of the lack of emotional and sensitive engagement, intellect is sometimes considered to be strictly limited to facts and not going beyond mere raw knowledge.

25. However, it can carry a high level of complexity, and thus avoid linear and formal logic patterns, by referring to mental processes.

26. Experience plays a crucial role in the formation of intellect. Through solving life problems people can reach intellectual enlightenment and improve their behavioral patterns to act more reasonably and appropriately in the future.

27. Where science focuses on the theories of contingency, philosophy does not depend on them, since cognition indicates intellect.

28. This concept assists, in the progression of a developed intelligence.

29. Only a quantum of intellect is understood; even though it has consistently evolved in science.

30. There are philosophers that consider it the definitive application of the climax of thought.

31. Regardless of its nature, intellect has been attached to the mind, since its genesis.

32. The mind is the principal recipient of its advantage.

33. Its perception is established, upon the measured premise of the consequential thoughts.

34. Thus, the relation between intellect and mind is defined, by the thoughts that are situated accordingly.

35. It is not a sporadic method that eschews any form of elucidation.

36. It is thoroughly explicated, through the deliberation of our thoughts.

37. How often do we contemplate the notion of its immediate involvement?

38. There is no credibility in the presumption that intellect is only a supposed premise of philosophy.

39. To surmise that would acknowledge, that it is based on an unfounded theory that is solely shared by a handful of philosophers.

40. On the contrary, it is expressed in science and religion as well.

41. What we know to be the genuine truth of intellect is resolved, by the impact of its capacity.

42. The Oracle attests to its great power and the properties that it possesses.

43. As human beings we are not infallible and our thoughts are prone to mistakes.

44. It is intellect that maintains the fluidity of our continuous ideas and thoughts.

45. There is no one path to ascertain its complete fulfilment.

46. What you then apply from this concept shall be understood, as the firm acknowledgement of an active intelligence.

47. We cannot overlook the mere emphasis of that actual implication.

48. Instruction has always been considered the initiative, for the basis of any form of intelligence.

49. The premise for elenchus is established, through a logical method, but it is intellect that increases knowledge and logic.

50. This method is known periodically, as the Socratic method.

51. Although the argument can be elenctic, this method of teaching through enquiry is quite effective in obtaining intellect.

52. Herein is the argument and its necessity.

53. Therefore, the purport that it serves is recognised subjectively.

54. Intellect is determined, from the conglomeration of multiple thoughts and ideas that have progressed into a substantial concept.

55. If we could concede to the argument that without it, our thinking process that stimulates logic is incomplete, then the entirety of this element of philosophy is of the utmost importance.

56. The ability to interpret not only simple thoughts, but more intricate and computed thoughts is the key to assist the pattern of thought.

57. By using our intellect, we further the causation of logic, knowledge and wisdom.

58. It is the highest degree of intelligence and cognisance.

59. Thus, it is not limited in its conscious awareness.

60. However, in order for logic to function properly, it requires total cognisance.

Cognisance

(Gnósis)

1. The Oracle defines cognisance as the ability to directly know and perceive, to feel, or to be aware of any circumstances. It is the state of being conscious of something, regardless of its nature.

2. Cognisance may be focused on an internal state, such as an intuitive regard, or on external events, by way of sensory perception.

3. This type of perception is developed, into the process that we know as cognisance.

4. Being aware and possessing a keen acumen is a factor of its effectiveness.

5. It can provide assistance to wisdom and is significant to logic.

6. Without anamnesis, there is no recognition of the facts and thus, no logic can be concluded.

7. Plato said, "We do not learn; and what we call learning is only a process of recollection."

8. The notion of that statement is affirmed through that cognisance.

9. Aristotle said, "The ultimate value of life depends upon awareness and the power of contemplation rather than upon mere survival".

10. The self-awareness of our death and our consciousness of ourselves was emphasised by Socrates.

11. This actuality is accomplished, with thorough introspection performed.

12. Essentially, cognisance cannot be construed, by our intellect with facile concepts.

13. It is cognition that actuates the sentiency of our mind.

14. From this action derives the word that has replaced awareness, mindfulness.

15. Although this connotation is employed, I have inserted the word cognisance to be more of a representation of this property.

16. The axiom of the concept of philosophy does not necessarily require doxas that are indicative of its function.

17. Any theory or presupposition postulated can be manifest, as credible, when applying logic.

18. The ontology of cognisance needs, for an object or thought to be present.

19. Sensations, images and thoughts form its pattern.

20. If this pattern utilised could be detected, with the application of awareness, then our thoughts would be able to be processed regularly.

21. It is not merely predetermined, by the whole completion of an action. Instead, it is predicated on the premise of a thought that accompanies that action.

22. The acute tangibility of the effect on our mind is present, when our state of consciousness is active.

23. Thereby, our thoughts can be addressed, in accordance to their evolution.

24. As the process evolves, our mind recognises the difference, between rational or irrational thoughts.

25. There can be no doubt that without its proper usage, the relation that cognisance has with the other elements of logos is then undefined.

26. Thus, it would render logos, as a futile process of no determination or usefulness in philosophy.

27. The productive nature of the Soctratic method was enquiry by constant repetition.

28. Cognisant thoughts were what allowed this method to proceed its natural course of elenchus.

29. In simplistic terms, what the mind could perceive, the conscious could interpret.

30. Every sensation expressed good or bad is either discerned, by our cognisance demonstrated.

31. This sign is a pronounced demonstration of the distinction of either extreme.

32. What should concern us is not the admission of its importance, but the omission of its viability.

33. Until we are aware of its function, we shall never understand its part, in the implementation of logos.

34. It has forever served to heed attention, yet it has also been beguiled by distraction.

35. Within the concept of this philosophy of theism, each property of logos has its functional attachment.

36. Hereto, it is a fact hitherto explicable to attach a sensible definition.

37. We human beings perceive with our cognisance, the ruminative thoughts that our developed mind distinguishes, as significant or insignificant.

38. Whether we recognise it value is entirely predictable, since we are naturally incline to doubt.

39. We doubt what we cannot explain nor facilitate its meaning.

40. This is a common trait amongst us humans that symbolises our persona and our perception.

41. Perhaps there is more that we can opine on the matter, but if we are not cognisant of the subject, then the matter becomes vague and unclear.

42. I have often presumed that our awareness is contributed to our sense of perception.

43. Is this accurate enough to form a credible opinion?

44. Therefore, the truth is a matter of introspective induction.

45. By observing our actual surroundings, we become very acquainted, with that present circumjacence.

46. Nothing can be precluded of the power of cognisance.

47. Its capability is devised for moral guidance.

48. It is not for philosophy to prove or disprove, any of its original rudiments to science or religion.

49. Whilst the concept is examined by science, it is erroneous in its interpretation in religion.

50. Religion associates guilt to our cognisance, but there is no need for this comparison, since philosophy does not require the admission of guilt.

51. Philosophy depends on the actions of its principles and the truth of its logic.

52. This is where the necessity of awareness prevails in our consciousness, when it reaches its full stage of evident maturation.

53. To know and understand is awareness. To not know and not truly understand is incoherence.

54. To attest to possess sharp awareness is satisfactory, and to pretend to know much is pretension.

55. The Oracle is consistent in its philosophical instruction.

56. It provides knowledge, wisdom, logic and cognisance.

57. Above all, the mind, body and soul are continuously activated, through our perception.

58. There is another element of logos that I shall introduce as thought.

59. And without this faculty, logos is immaterial.

60. Cognisance cannot operate, if there is no application of thought.

Thought

(Sképsi)

1. The Oracle defines thought, as the flow of ideas and associations that leads to a realistic conclusion.

2. What originally encompasses thought is to many people, an insoluble mystery.

3. Thus, there is no consensus as to how it is defined or understood, because thought underlies numerous human actions and interactions, understanding its physical and metaphysical origins, processes, and effects.

4. We can only presuppose with intimation its natural composition.

5. What can be established is the fact that it originates from the mind.

6. Thinking allows humans to comprehend, interpret, and represent the capacity of logos.

7. Thought is aligned to cognitive or rational interpretation, which affects the manner that we understand its process. Its fundamental role is to apply a construct that we can process with our mind.

8. Cognition interprets the thought, intellect deciphers the thought, and logic implements the importance of thought.

9. This effective mechanism is the prescribed method in philosophy.

10. Thought is ignited, by the mind that is the engine of thought.

11. If there is a thing that distinguishes animals from humans it is its immense power.

12. Animals depend on instinct, whilst humans for the most part on thought.

13. Instinct is the visible opposite of it.

14. Thought is conducive to our conductual actions.

15. It is in coherence with logos, as a cogitative element of its practice.

16. Its anonymous factor is its noticeable cause and effect.

17. Thought cannot recognise what is good from bad, without the assistance of logic.

18. Plato once stated that thinking was the talking of the soul with itself and opinion was the medium, between knowledge and ignorance.

19. If we are to believe in that statement, then it is the soul that is the phrontistery of thought and ultracrepidarism the medium of opinion.

20. What differentiates the value of thought from opinion is the notion that thought is practical, whilst opinion is conditional.

21. Opinion governs on the criterion of a response and thought does not procure this requisition.

22. What we presume to opine is not necessarily indicative of thought, instead, what we contemplate.

23. The mind is nourished by it, but it needs universal knowledge and wisdom too.

24. From its conception, we are given the access to knowledge and wisdom.

25. This access that we are permitted eventually evolves, into a distinctive pattern of logic.

26. With each thought processed, our mind gradually develops the thought.

27. It is preserved in our memory and corresponds to our logic.

28. Whereupon, our mind, then becomes aware of the existential soul.

29. Thought is said to be a constant cycle of a repetitive act.

30. However, it does not preclude irrationality, since it does not make distinction, between a rational thought or an irrational thought.

31. Judgement as well as cognisance are the determining factors that contribute to that understanding.

32. Nothing more can be expounded from that concise analysis.

33. The peculiar uniquity of that supposition is the establishment of a method of logic.

34. Thought is controlled, by the excellent stability of the mind.

35. We cannot recognise it, if we are incapable of deciphering its real meaning.

36. Therefore, it is worthless and relegated to a mere perception.

37. Whilst it is feasible that the mind can be thoughtless and function on instinct, it becomes an unproductive vacuity.

38. Subsequently, the mental faculty that is our mind ceases to produce thoughts that enable our insight.

39. When this occurs, we lose the total capacity of intellect.

40. Henceforth, without thought, there no actual knowledge nor wisdom to base the principle of logos.

41. The greatest gift to the mind is the non-variable purity of thought.

42. And it is the one thing that is boundless in organisation.

43. What we can assume to be definite in it can be indefinite in substance.

44. Nothing of thought can be presumed to be accurate, if we do not use reason and logic.

45. When we apply it, we are either in the process of induced reasoning or deduced conclusion.

46. Yet, it does not define, whether it is a good or bad thought, until judgement is entirely exposed.

47. With sound judgement the culmination of thought is determined.

48. To make the assertion that it is a considerable component of the mind is not a baseless assumption.

49. There has been for centuries the question, what is its definition?

50. A thought is not artificial intelligence, but a natural function of the mind.

51. Naturally, we can confute the premise of this argument, with alternative suppositions.

52. By exploiting our creativity, we can maximise the potential of that thought.

53. Creativity is formed, from that thought that has become an idea.

54. In return, that idea advances the thought forward into a concept.

55. Indeed, it is of a mutual collaboration that benefits the mind.

56. What the mind can project with that thought and idea forms, what is known as creativity.

57. And creativity responds to such absolute thought and idea.

58. Thus, it is the irrefutable origin to our creativity.

59. We can choose to understand the concept of thought, as an element of logos or accept it as an indefinite mystery.

60. In the end, the elements of knowledge, wisdom, logic, intellect, cognisance and thought form the concept of logos.

(Ethos)

(Ithos)

-Ethos is the property that determines moral conduct.

Ethics

(Ithikí)

1. The Oracle defines ethics, as the moral behaviour of all human beings.

2. The definition of the concept of right and wrong conduct is commonly known as ethics.

4. Its field deals with concern matters of value, and thus comprise the branch of philosophy called axiology.

5. Ethics attempts to resolve those questions of human morality, through the definition of concepts such as good and evil, right and wrong, virtue and vice, justice and crime.

6. The dilemma is what is morally correct is not what is morally expressed.

7. This is where the discipline of ascesis is practised, with our character and disposition.

8. Ethics can also be used to describe a particular person's own idiosyncratic principles or habits.

9. In this case conduct in humans is pervasive, when we manifest our behaviour into action.

10. Thus, this action is a clear representation of ethics.

11. When we act in an irrational behaviour, our healthy state of mind is affected.

12. It becomes tainted with immoral judgement and uncertainty.

13. This is the inducement for the erratic nature of our actions.

14. If we do not have ethics to distinguish our conduct, then our thoughts and actions shall be void of any moral guidance.

15. As human beings there must be a definite protocol of our moral behaviour.

16. We cannot exist in a lawless society or in a misguided world of ingrates.

17. Therefore, we must surely base our conductual actions, on the premise of ethos.

18. To be morally guided is a necessity that all humans should aspire to that belief.

19. There is an obvious distinction, between what religion describes moral guidance and what philosophy perceives it to mean in its practice.

20. Within this form of philosophy the interpretation of ethics is determined, not by righteousness, but with proper action.

21. Thus, the consequential effects that result afterwards are pivotal, in the development of our lives.

22. It is truly analogous to the crossroads we must traverse in life. There is either the possibility of action through impulsive behaviour or reasonable restraint.

23. Our actual inspirations or compulsions conduce us to one extreme or the other, yet we must find a true balance that could effectively establish that foundation.

24. If not, then we shall become susceptible to the problems and instability that arouse from that predicament.

25. The difficult challenge that we confront with this property of ethos is the discovery of our authentic identity.

26. We can be vain in our ego or be conscious of the relativity of our conduct and the mere perception that others have of us subsequently.

27. There are moments, when we lose that absolute control and succumb to our impulses and manias causing our indecisions and irrational behaviour.

28. This is when we must apply the concept of logic to ethics.

29. It is the method that ethos is known for, but the elements of awareness and comprehension are what define the essence of moral conduct.

30. I can decide to act bad or good and my actions would be then judged entirely, by my behaviour.

31. Behavioural issues are more studied and observed in psychology than philosophy.

32. Philosophy simply attempts to interject a rational explanation, for this property of ethos.

33. It does not impose its teachings, instead, it only enlightens the mind of the reader.

34. It has been asked, whether conduct in general is an innate trait or a learnt repetition.

35. In accordance to my meticulous observation, I have surmised that conduct is a learnt repetition.

36. I have based that supposition on the fact that behaviour is not inherited, but acquired by experience.

37. Even though, we can debate the argument, as a philosopher or a psychologist, the relation, between moral conduct and action is correlative to the belief.

38. Reaction responds to the actuated thoughts of behaviour.

39. If behaviour is controlled by thought, then action causes reaction.

40. The simplest unstable thought could provoke a reactionary response, whilst the inconsequential action of conduct could facilely disrupt the pattern of thought.

41. The consequence that results afterwards from the possible provocation of our thinking is calculated as unnecessary.

42. Ipse facto, the visible consequence is the corruption of the impure soul.

43. The creation of ethos was designed to avoid, such unfortunate occurrences.

44. We can be ethical and at the same time thought, as morally guided.

45. There is no distinct contradiction, in this assertion of mine.

46. Moral conduct is a considerable factor in the way we not only act, but it also dictates the way others perceive us naturally.

47. Because of this, that is the reason that comportment is exceedingly of vital significance to ethos.

48. We often ignore in philosophy the aspect of moral conduct, since it is more attributed to psychology.

49. However, it is the concept itself that is being addressed and not just the invariable nature of it regard.

50. When we are involving moral conduct in the conversation, we are assuming the state or condition of that particular behaviour.

51. The topic can be presumed to be something in general, but the practicality of the matter is that ethos requires its function.

52. The immediate omission of that acknowledgement would be denoting its philosophical value.

53. Without the value of its properties and fundamentals, philosophy would cease to be understood.

54. Ergo, its essence is intrinsically linked to the evolution of our thoughts and emotions.

55. On the contrary, it would then render these two things, as not interchangeable.

56. As with emotions, conduct must be equally balanced to be efficient.

57. If this is not achieved, then the clarity of each variable remains indefinite.

58. This will reflect in the fluctuation of our present mood changes.

59. These peculiar changes can inhibit our thinking and acting considerably.

60. The one thing that allows us to control emotions and behaviour is the application of will.

Will

(Thélisi)

1. The Oracle defines will, as the faculty of the mind which selects, at the moment of decision, the strongest desire from amongst the distinctive desires present.

2. Will does not refer to any particular desire generally, but rather to the established mechanism, for choosing from amongst one's desires.

3. Within philosophy our will is crucial as one of the unique parts of the mind, along with reason and understanding. It is considered central to the field of ethics, because of its role in enabling deliberate action.

4. In Book III Aristotle divided actions into three categories instead of two: Voluntary acts that are of our own volition and involuntary or unwilling acts, which are in the simplest case where people do not praise or blame. In such cases a person does not choose the wrong thing.

5. A person lacking self-mastery can have knowledge, but not an active knowledge that they are paying attention to.

6. Now, if we understand what was meant by Aristotle, then we can either conceive that a person's will is completely dependent on that person's own will or that person's reluctance to do anything. That is to say that they choose to do what they desire to do or not to do.

7. Not everyone who stands firm on the basis of a rational and even correct decision has self-mastery emphasised Aristotle.

8. It is not relevant, if we use the word self-mastery or volition, instead of will.

9. What is of relevance is the fact that we recognise the faculty and acknowledge its instrumental part in ethos.

10. With this general admission, we are capable of using the its power, to demonstrate our resolution overtly.

11. In due time, we can apply this power to our mind and create a genuine method of ethics that we can adhere to efficaciously.

12. There is no intricacy in the matter of will, except the failure to utilised it, for an especial advantage.

13. Nothing is imposed upon us, if we decide to not permit its imposition.

14. Consequently, the notion that we are impeded of our it is not a philosophical question solely.

15. Our will manifests in our emotions and thoughts continually.

16. It accompanies the decision process and the emotional process as well.

17. We ascribe to the concept that the will is voluntary, involuntary in its desire.

18. Thus, every decision taken is conditioned to the ultimate determination of our will.

19. It is a necessity that cannot be ignored, on the argument that it is immaterial, since we are aware of its operational function, but we make the selection to express it.

20. We can debate the issue of the broader concept of what is free will, but that is better left for psychology.

21. The subject that mostly concerns will with philosophy is the facet of its capacity.

22. Our will has the capacity to execute whatever reasonable goal or task we have.

23. Once more, it is the quandary of want do I want to do or don't want to do?

24. Although there is an evident measure of logic to that asseveration, the determination is mostly associated, with ethos.

25. The Oracle is the moral guidance to ethos and a reference, for its validation.

26. Through my acknowledgement, I avow that there are many individuals that do not have the sufficient recognition of will to proceed its course.

27. They tend to ignore this great capability, with pretexts or thoughts to justify their demeanour.

28. This errant belief only complicates the introspective nature of our surmisal.

29. We establish ethics to our lives, so that we can have a stable balance that enables us to employ its concept.

30. In order for that to transpire, we must truly recognise the role of moral conduct in ethos.

31. Naturally, we become better people with the practice of ethics.

32. Philosophy teaches us, since the days of Socrates and Plato, the concept of will has been properly instructed.

33. Its actual interpretation is directly a matter of natural circumstance.

34. Perhaps the thought of being ignorant seems a harsh word, yet it is ignorance that prevents our will to prosper.

35. It is a logical conclusion that needs no further elaboration.

36. Therefore, when and where do we notice the power of our will?

37. We notice it, when we are strong in our resolve and it begins to nourish the body, mind and soul.

38. Its immediate effects are felt and sensed in a positive manner.

39. Where do we notice the power of our will?

40. It is fully perceived in the soul, with sudden conviction.

41. Just as with every symptom there is a clear manifestation.

42. If we ponder with a precise hypothetical analysis, then we would discover that the will is no different than the other properties of ethos.

43. Whilst desire is sometimes associated it. In this concept of philosophy, there is a distinction made.

44. The known distinction is that desire is more aligned to feeling and the will to ethics.

45. Thus, what we desire is not what we cogitate in our thoughts always.

46. Instead, what inspires us does resemble our will.

47. The Oracle defines desire as a yearning, and the will as resolution, because the attributes are entirely separate in their meaning and value.

48. The formula to obtain its power is found in the desire to not desist but insist.

49. If we insist with our persistence, then the likely outcome should be will power.

50. The reward for this insisting method is internal strength and a steady disposition.

51. And all of which contribute to the harmony of the mind, body and soul also.

52. The objective of any form of philosophy is to be logical and functional.

53. In this manner, we achieve this main objective prudently.

54. We use thought for knowledge and wisdom, but we use will for ethics.

55. Behaviour is a property of ethics that we cannot avoid, with an uninstructed ignorance.

56. If we were to make the general contrast, between ethos and the other elements of philosophy, then we would find that ethos is the model that we should strive for diligently.

57. It is quite healthy and efficient in its practice.

58. There are more advantages than there are more disadvantages.

59. However, we have the foolish tendency to forget this.

60. Our will is meaningless, if we do not believe in duty.

Duty

(Kathíkon)

1. The Oracle defines duty, as the commitment or expectation to perform some action.

2. Duty may occur from a foundation of ethics or morality, especially in a respected culture. Many duties are based created by law, sometimes including a codified punishment or liability for non-performance. Performing one's duty may require some sacrifice of self-interest.

3. Cicero, an early Roman philosopher who discussed duty in his work "On Duty", suggested that duties can come from four different sources.

4. It is a result of one's personal character, or as a result of one's own moral expectations for oneself.

5. The specific duties that are imposed by law or culture considerably, depend on jurisdiction, religion, and social norms.

6. There is an important factor of duty that should be understood, as an element of ethos.

7. It is for the betterment of society and the values of democracy.

8. Our duty is to succour the poor and the voices of the wretched people outcast by society.

9. 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.

10. Thus, the notion of duty is not practical, if the cause is not rewarding or justifiable.

11. If we could measure our acts of truthful piety compared to our duty, then we would discover how different the comparison would be in nature.

12. 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.

13. Therefore, the act is considered a duty, when it is not incumbent, because of praise, but of the act.

14. Philosophy is the indication of duty, and from that duty, we can surmise the concept of ethos.

15. Verily, to acknowledge its role in ethos is to realise its function.

16. To be benevolent and dutiful is to be humble and reverent.

17. The actual recognition of those particular traits of our disposition is the acceptance of our duty.

18. With the admission of what we regard and comprehend it to mean, the concept of responsibility is introduced into the discussion.

19. The general argument is that with duty comes responsibility.

20. An earnest responsibility we either accept or ignore its entirety.

21. To serve the greater cause is to be dutiful. To serve the lesser cause is to be selfish.

22. Egoism is the greatest reminder of the worse of all vices.

23. It is centred, around the identity that wields dominion over us that is our ego.

24. Our failure to recognise that distinct oddity within us is forever our internal struggle and plight.

25. Until we have reached the fulfilment of that accomplishment, we are basically serving our own interest.

26. Duty is to always serve others, before oneself, and without a doubt there can be nothing nobler of a cause than to serve the need of a present community.

27. A community cannot function, if there is no will to serve that community.

28. There must be a firm system of belief that morally guides our community.

29. That robust system is acknowledged as ethics.

30. We can take into strong consideration the inclusion of will and judgement.

31. However, if we do not apply the capacity of thought, then the function is pointless and the cause even more.

32. The cause must ever be greater than the thought of one man.

33. The task may seem daunting and improbable, nevertheless it is admirable.

34. What we can achieve through our effort is the success of our accomplishment.

35. Our will and determination are the factors that form that correlation.

36. And from that correlation, we then gain knowledge and obtain wisdom.

37. The necessary knowledge and wisdom to provide us the fundamentals of ethos.

38. These worthy fundamentals are thereafter used to guide our pattern of behaviour.

39. We are inquisitive in nature and thus, we are constantly pondering and searching for immediate answers.

40. This thought process is attached to our conduct.

41. Our conduct must have moral guidance and a duty to serve.

42. Its purpose is the pursuit of a cause that is greater than our singular interest.

43. No interest can be more meaningful than the preservation of our beliefs.

44. And that is the principal reason we must strive to prosper in that endeavour.

45. Ethos is not only a basis of thought, but is an ethical system of comportment.

46. No one is born with ethics. It is an instructed teaching and learning.

47. There is so much to understand of humanity, as there is so little time to find the answers to our questions.

48. Whether we decide to embrace the concept of ethics is entirely unpredictable.

49. We can choose to accept it or merely disregard its function.

50. Society must determine, if mankind is prepared enough to follow the civility of ethics.

51. I believe that the benefit outweighs the uncertainty of that society.

52. Every aspect of philosophy has a logical premise and explanation.

53. It is either logical or illogical in its comparison and task.

54. The precepts of ethos have been for centuries revered and imitable.

55. Where virtue is the ultimate reward sought, duty is the basis of that concept.

56. The Oracle attests to the practicality of duty and virtue.

57. It is not for the Oracle to prove or disprove the notion of ethos.

58. Its significant purpose is to serve humanity, in whatever capacity.

59. Any structure of reasonable implementation must be governed, by reasonable thoughts.

60. Therefore, that is the reason that duty requires the criterion of judgement.

Judgement

(Krísi)

1. The Oracle defines judgement, as the natural evaluation of evidence to make a logical decision.

2. The general term has four distinctive uses that is applicable in philosophy.

3. Informal opinions are expressed as absolute facts.

4. Informal and psychological are used in reference to the quality of cognitive faculties and adjudicational capabilities of particular individuals, typically called wisdom or discernment.

5. Legal is utilised in the context of legal trial, to refer to a final finding, statement, or ruling, based on a considered weighing of evidence, called, "adjudication".

6. Religious is implemented in the concept of salvation to refer to the cogent adjudication of God in the determination of Heaven or Hell, for each and all human beings.

7. God's thorough assessment of a person's worth: a determination of "good" conveys a great value, whilst "evil" conveys the opposite, a worthless significance.

8. In philosophy, judgement is a relative part of the concept of ethos.

9. It is the evident culmination of thought and idea.

10. When we cogitate a thought and convert it into an idea, we require judgement.

11. We must be mindful of the state of mind in which someone acts against their better judgement, through the weakness of will that is called acrasia.

12. Socrates once said, "I cannot teach anybody anything. I can only make them think".

13. His words expressed were meant for the ability to obtain judgement, through thought.

14. It is what we contemplate and attempt to resolve afterwards.

15. We are better human beings, with it than without it.

16. It is critical in our thought process. We depend on its effect.

17. It defines our universal wisdom and knowledge.

18. The action taken by the mind is conditioned to the judgement of our thoughts.

19. What we ponder the most is not often, what needs to be addressed.

20. In the concept of ethos, philosophy indicates that we are responsible for our actions.

21. And from these deliberate actions, we assume that the correlative nature of our thought and action produces judgement.

22. The type of judgement that requires the proper decision and notice.

23. An arbitrary decision is no better than a speculative insinuation.

24. To be prudent is to be aware of the consequence, and to be thoughtless is to be mistaken in judgement.

25. Accuracy is not measured by how precise the thought is, but how effective is that thought.

26. If my actual cognisance and knowledge were not aware of each other or the thought applied, then my sound judgement would be inhibited and errant.

27. There would be no absolute clarity in my decision at all.

28. And that is the reason that ethos is an important exponent of philosophy.

29. It teaches people, the necessity to learn, what is right to wrong.

30. Until this lesson is learnt, human beings shall never comprehend the true message of moral guidance.

31. Thus, we shall be lost in our plentiful thoughts and judgement.

32. And confined in the process that has evolved, into a circumstantial obfuscation.

33. 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?

34. The induced requirement of it is paramount, in the function of its operation.

35. There can be no doubt that without sound judgement, our thoughts are merely futile.

36. This futility creates the uncertainty that disrupts our reactionary actions.

37. The cogent argument for ethos is sound judgement.

38. Sceptics can conclude that it is more of a psychological aspect than philosophical.

39. We can debate the premise for each belief, but there must exist a pattern for it.

40. The wonder of the Oracle is the universal knowledge and wisdom it offers to the reader and of the interpretation of philosophy.

41. There is no need to proscribe by law the teaching of philosophy, if we are unable to adhere to its practice.

42. A practice that had evolved, into the basic principles of democracy.

43. As we reach the pinnacle of knowledge, we also reach the optimal stage of our mind.

44. Judgement is the imperative course to our decision making.

45. No one is immune from the thorough process that develops afterwards.

46. If we can surmise the feasibility of its original meaning, then we can easily determine the path of sound judgement.

47. This certain path is something from absolutely nothing.

48. Thus, if our mind cannot process the difference, between logical and illogical, then there would be no certainty or evidence of its involvement.

49. Humanity would be worse off, if it had no moral guidance.

50. We are intuitively aware of the presence of logos in our lives, and how it effects ethos.

51. So much of our thoughts and actions are attributed to philosophy?

52. And so much of our thoughts and actions correspond with judgement.

53. Honesty or the universal truth is the commencement of that evolution.

54. To error is not inconclusive to the sole criterion of ethos. It is to error and be ignorant of its significance.

55. A significance that could be agreed is of a noticeable recognition.

56. This unique recognition can be established, within the concept of philosophy.

57. Judgement is an element of ethos that characterises the format of which we acknowledge as percipience.

58. What we learn from it depends, on the observation we impose afterwards.

59. Each component of this philosophy is intended to resolve the intricacies of human interaction.

60. Judgement is one of those aspects of ethos that our societies base their necessary fundamentals, but it requires the observance of virtue.

Virtue

(Aretí)

1. The Oracle defines virtue, as a trait or quality that is deemed to be morally good and thus is valued, as a foundation of principle and good moral being.

2. The four classic cardinal virtues are temperance: prudence, courage, and justice.

3. In Protagoras and Meno, for example, Plato stated that the separate virtues cannot exist independently and offers as evidence the contradictions of acting with wisdom, yet in an unjust way; or acting with fortitude yet without wisdom.

4. In his work Nicomachean Ethics, Aristotle defined a virtue as a point, between a deficiency and an excess of a trait. The point of greatest virtue lies not in the exact middle, but at a golden mean sometimes closer to one extreme than the other.

5. The same rationale was expressed by Plato in Meno, when he wrote that people only act in ways that they perceive will bring them maximum good. It is the lack of wisdom that results in the making of a bad choice instead of a prudent one.

6. The connotation of virtue is often construed, in a different manner in philosophy than in religion.

7. Whilst the significance and concept are mutually in concurrence with each other, the properties are vastly different.

8. Philosophy agrees that there is no greater reward than virtue, but in Christianity the three theological virtues are faith, hope and charity.

9. Its purport in this interpretative induction is the cause to which humanity should strive to fulfill in ethos.

10. Subsequently, the relation between logos and ethos is of a great value and function.

11. Temperance is the moderation that gives us forbearance.

12. Prudence is the restraint that guides our awareness.

13. Courage is the fortitude that protects our belief.

14. Justice is the cause that provides retribution.

15. From these elements mentioned, we construct the concept of virtue.

16. Virtue must always be governed by these principles.

17. If not, there would be no actual justification, for the practical implementation of its usage.

18. We define ourselves as people of virtue, yet we are unable to adhere to its instrumental effect.

19. Nothing seems suitable, without the discipline of moral conduct.

20. Our societies and our democracies elicit the praise of virtue.

21. It has been attached to the history of our humanity, since its original inception.

22. It is the pillar of the state of moral excellence.

23. How we procure its attainment is the question that at times, eludes our consciousness.

24. To attempt to consolidate the main principle of its precept is to acknowledge its veracity.

25. The clarity of that argument is seen, in the truth of its purpose.

26. The notion of virtue is the procurement of ethics.

27. What we establish as foundation in our thoughts and emotions is connective to the relativity of our demeanour.

28. Thereafter, once we have reached that objective, we can demonstrate a pattern of a conduct of equity.

29. From this system of behaviour, we respond to the things and situations that interest or perplex us the most.

30. Verily, it is comparative to the laws that govern our societies.

31. Our societies require the provision of laws and adherence to govern, but virtue is the aspect of ethics that is mostly mentioned.

32. We can governed by the law of man and governed as well, by the law of philosophy.

33. As with the principle of law, there is a viable structure formed to comply, with our moral guidance.

34. To be virtuous does not imply to be religious.

35. What it signifies is to acknowledge a logical premise to establish.

36. One that exemplifies the precept of ethos that corresponds to virtue.

37. Human beings perceive, as they are cognisant.

38. When we are at that state of awareness, we then involve the participation of consideration.

39. It is a simple consideration to ascertain virtuosity.

40. We can either decide to follow a moral guidance or ignore the inducement to its enlightenment.

41. The sense of accomplishment is a common experience of our lives.

42. There is nothing more deserving than the satisfaction of that worthy accomplishment.

43. To be virtuous is to be modest and to not be is to be haughty.

44. Hauteur is not a property that should be associated to pride.

45. Pride is measured by a satisfactory accomplishment, and hauteur, by a pleasure of conceit.

46. We cannot recognise this distinction, unless we experiment this contrast of nature.

47. Virtue is the basis of our moral equilibrium.

48. It is the essential thing that describes our character.

49. It cannot be gained by mere intelligence, but by universal knowledge and wisdom.

50. The same knowledge and wisdom that is linked to other aspects of ethos.

51. Ethos is the common principle of philosophy that has been fundamental.

52. It has given humanity the opportunity of enlightening our thoughts in moral guidance.

53. Plato had realised that, because virtue was synonymous with wisdom it could be taught, a possibility he had earlier discounted. He then added "correct belief" as an alternative to knowledge, proposing that knowledge is solely correct belief that has been thought through and "tethered".

54. His profound interpretation of virtue and wisdom was a central point to how Western societies developed afterwards.

55. We can surmise that the philosophy of the ancient Greeks was reasonably efficient in its analysis of virtue.

56. Since it is known that both Plato and Aristotle in particular were exponents of it, their interpretations were meticulous examined.

57. Virtue has also formed an intrinsic part in several forms of religion.

58. Its attribute to philosophy is clearly definite in this remarkable context. "The most virtuous are those who content themselves with being virtuous, without seeking to appear so."

59. Thus, it is the acknowledgement of that attribute that precisely rewards the merit.

60. And from that merit, we seek to obtain the path to dignity.

Dignity

(Axioprépeia)

1 The Oracle defines dignity, as the right of an individual to be valued and respected for their own sake, and to be treated ethically.

2. It is of great importance in morality, ethics, law and government, as an extension of enlightenment, and the concepts of inherent and inalienable rights.

3. "Let parents bequeath to their children not riches, but the spirit of reverence," quoth Plato.

4. Dignity is an inflexible principle that we strive to fulfill to a great degree.

5. It is common that we seek it, amidst the hour of need and solace.

6. All human beings are deserving of a quantum of dignity in their lives.

7. it needs no form of obligation, instead it a state of reverence that mankind has evoked with passion.

8. Any person can possess this quality, if that person decides conscientiously to embrace its actual concept.

9. What matters is that we apply its use in the practice of its purport.

10. Life is a complexity that we must confront quotidianly.

11. There is a state of being esteemed that we aspire to acquire its fruition.

12. It is the main precept that describes the manner indicative of dignity.

13. It is a general token of respect that is call solemnity.

14. From this solemnity, we discover the intrinsic nature of the person.

15. Aristotle said, "Dignity does not consist in possessing honours, but in deserving them."

16. He also said, "The man who is truly good and wise will bear with dignity whatever fortune sends, and will always make the best of his circumstances."

17. The indisputable truth in those consequential words are found, within the decision taken.

18. The demonstrative sign of dignity is the utilisation and the praxis of ethos.

19. No measure of it can be experimented, without the discipline of self-awareness.

20. The Oracle attests that the reason for dignity is the absolute affirmation of the universal truth.

21. We can think of it, as the selected choice for respect or belief.

22. Therefore, the relation with its function and its necessity is twofold.

23. On one hand, its function is to reward our dignified actions, and its necessity is to fulfill the cause of which it serves.

24. Within this philosophy, there is a certain similarity of pattern of thought that we ascribe to its inducement.

25. 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.

26. Whether it can be construed, as a reasonable paradigm of philosophy, that I shall not contest.

27. What I shall asseverate is the assertion that dignity is applicable to our conductual actions and thoughts.

28. Honour is a reward that satisfies our ego, but dignity is the culmination of the satisfaction of value.

29. If we only please our ego, then we nullify the purpose of our plight.

30. To serve any cause is an example of dignity. To not serve any cause is to forsake the precepts of philosophy.

31. Each fundamental of ethos has an authentic cause and effect.

32. What must be determined is the basis of that reason.

33. The concrete argument is not the concept of dignity, but the interpretation of its significance.

34. Once this has been effectuated, then it allows the observation of thought to proceed.

35. When this occurs, we reach the cognisance of the ultimate definition subjectively.

36. There is no indubitable thought that dignity is a factor that humanity attempts to preserve.

37. If we can make the surmisal that its contribution to ethos is not inconsequential, then we could realise the circumstance of that conclusion.

38. People often mistake what is categorically one thing from another.

39. What that means is that we assume we have universal knowledge, when it is a mere supposition.

40. Dignity can be compared to that thorough analysis.

41. To sundry individuals it is nothing more than pretension or a false pretense.

42. However to others it is a grave matter of immense principle.

43. If there was one thing that could explicate the meaning of dignity it would be serving, for the greater cause of humanity.

44. After all it is humanity that we must serve, instead of our own selfish interests.

45. As a society and democracy in general, we must procure the total preservation of philosophy.

46. There is no simplicity in philosophy that can be proven as a difficulty.

47. The simplest notions of philosophy are difficult to those that are ignorant of its capacity.

48. Subsequently, the complete understanding of this realisation is the result of awareness.

49. Dignity is the awareness of the mind's direct involvement, with the process of ethos.

50. Every specific element of ethos that has been mentioned within the Oracle originates, from the concept of philosophy.

51. This form of theism is not linked to religion or science, but to philosophy.

52. As with logos, ethos is one of the original pillars of the ancient Greek democracy and philosophy.

53. We cannot be blinded or stupid to ignore the existence of philosophy.

54. We cannot fail to recognise the momentous implication that offers the instruction of philosophy.

55. Dignity is the characteristic that all our scholars and mentors must always possess.

56. If they did not, the entire process of ethos would be void of its logical premise.

57. What we have not learn in logos, we must learn, with the application of ethos.

58. The sapient nature of both has given us the comprehension of its formal structure.

59. The Oracle has attempted to expound on the concepts of logos and ethos, with the utmost efficiency.

60. What follows logos and ethos next in the Oracle is titled pathos.

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