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 traditional belief that differs from them. The philosophy that is contained in this book is based, on that hermeneutical concept that may be considered, as a form of metaphysics or monism.
Therefore, this philosophy, that I shall expound is connected, with the theorem of the singular deity that we call the universal creator. Every precept and concept elaborated in this book reflect, my observation and wisdom that may be equated to epistemology or an organon.
Hence, the material that the reader will read is constructed, on my notion of this philosophy that I ascribe to its practice and phronesis. 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 been collated, for my extraordinary indagation.
The Oracle is not a sacred book of theology or chronicles the incredible stories of prophets or disciples. There are no apparent miracles nor immaculate revelations of biblical veracity. The usage of the word universal creator is devised to describe only the monotheistic God of theism of this evulgation.
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 and considered, as an imperative supervenience.
-Logos is the property that determines, what is right from wrong, in a judicious manner.
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 reflective of 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 affined.
6. It does not require the intellect of a scholar, except the teachings and instructions of sagacity.
7. Knowledge is the immeasurable acquisition of the universal truth.
8. It is not an antinomy of an idea adhibited to philosophy, instead, an understanding of ideas formulated and processed afterwards.
9. There is nothing greater than the heuristic approach of knowledge to induct its use and telos.
10. Its philosophic pursuit is the eternal quest, for answers to our insoluble questions.
11. It can be taught and learnt, at the peirastic 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 are a fortiori, beyond any conjectures opined or intimated.
17. Knowledge can be refelled and distorted, when analysed synthetically or analytically, 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 and eradicate our agnosy.
24. The purport of its necessity is not the advenient cause of which we seek with assiduity, but the alible elements of its totality.
25. Nothing is defined in knowledge, without the authentic application of thought and apodixis.
26. It has existed in the depth of our mind, since the inception of human contemplation.
27. Where there is the dyslogistic state of ultracrepidarism, there is also the state of universal knowledge.
28. Pantosophy is the indisputable knowledge of the cosmos. A posteriori knowledge is based on experience, on observation of how things are in the changing world, whilst a priori knowledge is based on reasoning rather than observation.
29. 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.
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 telic asset to human beings and their daily functions. And it allows us to attempt to understand the aition of its interdependence with our thoughts.
34. The Oracle is the absolute 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 that is interpreted, within the heterogeneity of human beings.
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 that form our dianoetic consciousness and eidos.
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 and its hyparxis.
44. It is the one quality of awareness that is not innate, but acquired, through the period of our lives.
45. At times because of its intempestivity, we are not aware of its recondite faculty nor its profundity.
46. Thus, the Oracle defines knowledge, as an important 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 and not our alogisms.
50. Knowledge is a familiarity, recognition, or comprehension of anything that can be considered facts, information or descriptive details.
51. It can be theoretical, practical, epistemic, 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. Gnosis involves the composite element of cognitive processes, such as perception, communication, and logic.
54. Knowledge 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, as we are imbued with the immensity of knowledge.
60. This apparent form of a conscious application is the sequential process that we thereafter acknowledge, as significant.
61. The criterion of knowledge can be distinguished, in the capacity of its application and assectation.
62. When we cogitate and express its significance in comparison to its ability, then we can determine the consequential effect to its relativity to our mind.
63. What is applicable of this concept is that it is accessible to us, through our deliberation and diligence.
64. The actual method of its attainment is not imperceptible, when we realise the implication of its implementation.
65. We are often uncertain of the gravity of our awareness and mind to facilitate the necessity to discover the range of the faculty of knowledge.
66. Our mind interprets the facts and information that are processed daily, with a celeritous infusion of thoughts and an epexegesis.
67. The concept of logos is defined, in the properties that are composed of its hermeneutic introduction.
68. The acquisition of the amount of knowledge that we obtain is reflective of the capability we possess, at times unknowingly.
69. If we made the subjective analysis that knowledge is the undeniable application to acquire wisdom, then we would discover the intrinsic part of our mind.
70. Within the depth of our mind, we construe the actual thoughts of the expressive nature of our mental faculties.
71. What we presume to be manifest is not necessarily the assertion of logos, but the question of its validity.
72. Philosophers have attempted for decades to explicate the importance of knowledge, through epideictic observation or improvisation.
73. In how many occasions do we ponder the essential value of universal knowledge and its usage, through a hypolepsis?
74. There is a unique contrast, between the systematic thought and a pattern of conceptualised learning.
75. When we have expressed thought, we are consciously activating the mind and its function.
76. To be highly intellectual does not necessarily imply that an individual is knowledgeable.
77. What is truly indicative of the universal knowledge we aspire to obtain is the admission of a possibility of the extension of our thoughts.
78. Therefore, the implication of that notion is practically understood, as the fulfilment of the development of knowledge.
79. Nothing can be established, without the prosecution of this consectaneous realisation.
80. Hence, until we are conscious of the capability that evolves from knowledge, we are basically unable to process its advantageous nature.
81. The imposition of our thoughts allows the access to knowledge, when those thoughts are not avolitional.
82. And this advanced concept of philosophy as well provides the natural resource to its absolute attainment.
83. Through our resolution and introspection of our mind, we become more mindful of the rudiments of logos.
84. The Oracle defines the process of logos, and it elaborates the operative force of knowledge, as its property.
85. It is instinctive of our natural disposition to be inclined to search, for the rational explanation to our enquiry.
86. The general assumption is that the mind has no limitation, in acquiring abundant knowledge.
87. There is much about its discovery that fascinates our mind to excel, in the Daedalian search of its benefit.
88. We can choose to rely on our thoughts for progression or enhance them into a logical approach that is deserving of our knowledge.
89. Thus, once we have reached the stage of the recognition of this application, then we are conditioned to further our studious erudition.
90. And knowledge is the precise example of our extended memory and education finalised.
91. Its contrast is conclusively related to the obvious fact that to proceed into the ultimate state of learning, we must procure to understand the concept of logos.
92. 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.
93. The Oracle is the veritable source to knowledge, and its affirmation is clearly situated to assist in that endeavour of learning.
94. To imagine the level of our learning without knowledge is to fathom it, without sagacity.
95. As human beings, we would be inconsequential, if knowledge was not a considerable trait we could eventually implement.
96. The mind cannot afford to be empty in thoughts and requires a substantial foundation of knowledge.
97. It is the constant element of this philosophy that is governed, by the process of logos.
98. From this process, the distinction between it and ignorance is accentuated by our epagoge.
99. As a philonoist, I believe that we are capable of an understanding that is deduced, from the knowledge we acquire at gradual intervals.
100. The universal knowledge we learn is then developed, into what is called wisdom.
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 constatation of 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 probing questions and enthymemes.
10. Wisdom is not a natural trait we are born with or a certain noumenon.
11. We inherit it, through a continual process that derives from knowledge and not paralogisms.
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 intrinsicate seed of its fruition.
15. There can be no doubt that there is nothing that can surpass its purpose.
16. People have sought its protreptical 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 prosilient 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 and subintelligitur.
34. Socrates aspired to reach wisdom, through maieutic rhetoric, with his Atticism.
35. How we become wiser is by being 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. Wisdom can manifest in the form of thought or idea that is induced, by the activity of the mind.
61. Once this process is activated, our mind proceeds to formulate the retention of our memory that accumulates, into knowledge.
62. Thus, the basis of any form of knowledge processed is known as wisdom.
63. We are often impervious to its extent, until we have reached a deductive sense of complete comprehension.
64. The acquisitive nature of wisdom is precisely related to the evolution of our mind.
65. Our mind is the internal source of every thought that we elaborate, into a concept or precept established.
66. When we are dependent on thought, our wisdom becomes the actual mechanism of application.
67. It is logically proven that the more we learn in the duration of time, the more our mind is developed tremendously.
68. We marvel with the capability of the mind to accomplish, such particularity.
69. Our mind is constantly learning and discovering data that is being processed daily.
70. The applicable discipline of the mind produces knowledge and wisdom that we utilise, with such effectiveness.
71. Therefore, we are conscious of the relativity of wisdom to the important state of logos.
72. The Oracle recognises the productive worth of obtaining wisdom and its distribution afterwards.
73. Any person can be sagacious, not by ultracrepidarism, but by volition and perseverance.
74. It is extremely facile to assume to know much. However, this does not necessarily imply wisdom.
75. What then differentiates wisdom from pretension is the fact that one is gained through absolute clarity, and the other through an erroneous clairvoyance.
76. What is more troubling is the perception that we know nothing or pretend to know everything.
77. What determines our wisdom is the acknowledgement of the mind's ability to process thoughts and ideas that have advanced, into our knowledge.
78. If we consider the relevancy of the mind, then we must procure the evolution of its increase and extent.
79. Thus, wisdom is the pivotal part of logos that permits our recognition of the stage of our cognition.
80. Furthermore, the logos that we aspire to obtain is seemingly accessed, through the power of contemplation.
81. Wisdom is only the elementary component of logos that describes the growth of its introduction.
82. We can surmise that the soul and body benefit from its capacity too.
83. Within our general perception of logos, we can demonstrate the similitude in function, between knowledge and wisdom.
84. It is the period that ensues after the consequential accumulation of sufficient information amassed.
85. Once we have achieved the understanding of wisdom, then the plausibility of the discovery of a greater existence is not unfathomable.
86. To be a sage is not indicative of the level of our sagacious mind, when we are consistently evolving, as Homo sapiens.
87. I rather concede to the notion that we are destined to learn and challenge our inquisitive mind intellectually.
88. Wisdom is the reflection of our mind and is the reference to our illimitable thought process.
89. To exist without it denotes the irrefragable essence of our mind, within exposure.
90. We can expound on the concept of logos and the significance of wisdom.
91. Verily, what is conceived with wisdom is the maximum expression of learning.
92. The attribute itself is salient in its function and comparative to logic.
93. Wisdom can manifest within numerous ways that allow us the propensity to discover concepts and facts that are imperative to our learning.
94. The Oracle is designed to assist us, in the process of our education and anthroposophy.
95. Wisdom produces the universal knowledge that feeds our mind in continuation and abates our parviscience.
96. Thence, the purpose of wisdom is to provide us, with consistent thoughts and notions that are fully developed.
97. This unique occurrence is concurrent to the revolving interaction, between the mind and intuition.
98. We are insistent in our pursuit to gain wisdom, and search for its elusive attainment.
99. I believe that we can achieve wisdom, through the deliberation of our thoughts, if we attempt to establish those thoughts into variables of information.
100. If we accept that intrinsic concept of this philosophy, then we should not limit our interpretation of logos. In the end wisdom is knowledge and the endless fountain of logic.
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 and not a doxastic surreality.
5. Thought, language, and reality are all isomorphic, and 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 of prolepsis.
7. Inference is a deduction, whilst implication is a consequential thought conveyed of kyriology.
8. Logic is of essential importance to rationality in all forms of human philosophy and the consectary purview of the coetaneous mind of the Homo sapiens.
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 ampler. 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 a thesis and antithesis creates the synthesis that exposes the stoicheion of logic.
12. Our mind perfects that logic, through knowledge, awareness and wisdom, as our recondite ability acquires these variables intra vitam.
13. It is cognisant of the common distinction, from illogical to logical in its ergon.
14. It is the most important factor of the concept of logos that is designed to refute any form of antilogism.
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 thoughts.
17. Thoughts that are predicated on the mere antecedence of logic.
18. In the definition of philosophy, wisdom represents the universal truth, and logic is the foundation.
19. A foundation that is structured, on the premise of apodicticity and pragmatism.
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 and perdurance.
23. Without a doubt, it is in conflict at times, with the quale of 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. Logos, 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 erotetic process that is not anapodictic.
28. Its impeccable method is deduced, by the incontrovertible facts and not by apophthegms.
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, from what is morally correct or incorrect.
41. Human behaviour is controlled, by the stability of our in esse logic.
42. If we did not have it, we would be suppressed, by our sustained emotions and instinct, within their inconcinnity.
43. It was designed to tame those in posse emotions and precise 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 that we ideate.
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. From the pure conception of logic, our mind proceeds to the exploration of its vast ability.
60. To ponder its relevance is a natural function of our disposition and proclivity to advance our mind, with a firm pattern of continuous thought.
61. Our mind interprets thoughts into ideas and then resolves them, into a reasonable argument that we call logic.
62. Every argument must result, in a consequential order of ratiocination.
63. And from that correlation, we are assured of a practical conclusion of surmisal.
64. When we surmise the situation of any common principle or subject, we tend to apply ruminative thought.
65. From that mere cause and effect, we have reached the pinnacle of universal knowledge and wisdom.
66. Although doubt is incomparable and indeterminate in its nature, logic on the contrary is the quintessence of our thinking and reasoning.
67. We deduce a series of calculated thoughts from logic that define our ultimate level of understanding.
68. Thus, the premise for the Oracle is to procure the evolution of our developing enlightenment, from the immersion of those thoughts.
69. The necessary preservation of the mind is definitely interchangeable, with the body and soul.
70. Once the inception of logic is established, then its significance is useful and accessible.
71. Its practicality serves the purport of an introspective observation of our intellectual awareness.
72. Logic manifests in our resolution to activate a precise mechanism that provides answers to our queries.
73. Its intrigue confounds us to the point that we tend to elaborate the concept of logos meticulously.
74. Logic is also a discipline that thrives, on the threshold of our emerging thoughts exposed.
75. The interesting development of our knowledge and wisdom is attached to its general precept.
76. We can exist with instinct and intuition, but our mind would be incomplete, without any foundation of thought.
77. Therefore, the requirement of logic is substantially present, within the elementary process of progress.
78. How we substantiate the effect of its direct involvement is related to the state of our mind.
79. With a sound mind, we are conscious of the relativity of our thoughts and actions.
80. To be perceived intellectual does not impose logic. It merely regards logic, as its absolute derivation.
81. The miracle of the mind is not constrained, by the simplicity of the operation of logos postulated.
82. There is an infinite degree of our mind that is functional, in our profound contemplation disclosed.
83. Continuously, logic exemplifies the notion of a constant and abstract expression.
84. To experiment the fulfilment of the mind, we must experience the state of the conceptual being of logic.
85. When we impart philosophy, we are essentially discovering a recurrent format that is inanimate in its composition.
86. What is meant by that assumption is an association of our mind to our conductual behaviour.
87. The discernible trait of logos is well defined, in the concept of this philosophy.
88. What is finite about logic is its nature and its relevance to our mind.
89. A principle cannot be easily recognised, if there is not a prime fundamental that elucidates that feasibility.
90. Ergo, our mind is exposed to the advenient forms of beliefs and multitudinous interpretations that guide our lives daily.
91. Logic is the evident function in logos that is mostly misconstrued and misapplied.
92. Thus, it is a theme that transcends the singular notion of a systematic practice opined.
93. What we typically expressed as practical is not always compatible to logic.
94. There must be a basis of truth that corresponds to the method of our thinking.
95. Logic is undoubtedly, the most accurate system of an expressive consistency conceived.
96. What it requires is not too difficult to accomplish, if we are assertive in our concentration and determination.
97. As an individual, I am fully conscious of the state of logos and its pertinent nature to my being.
98. Within the general perception of logos, our logic is the indispensable application of instruction.
99. Intellect is acquired, through its meticulous application.
100. Logic is the quintessential aspect of intellect.
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; 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 eidos of our developing intelligence and enables the dynamis of our aisthesis.
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 a 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 hyle, intellect has been attached to the mind, since its genesis.
32. The mind is the principal recipient of its episteme.
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 an inopinate method that eschews any form of elucidation or doubtance.
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 not one antevenient or gradual 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 with renitence.
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. It is imperative that we understand the concept of logos, with its deserving properties elucidated.
61. How intellect gravitates to our mind is an emergent mystery yet unfolded.
62. Whether we choose to then acknowledge the correlation of intellect with intelligence is entirely of a consequential nature.
63. We tend to equate with a certain equivalency, intellect and intelligence, within an artificial or superfluous analogy.
64. From that unique analysis undertaken, we are consciously alert to the state of our progressive capability.
65. The premise to the argument demonstrated is the facility generated, by the completion of our heightened state of sapience that organises our intellectual thoughts.
66. What is thus considered unpredictable is the level of innate intellect that we absorb constantly.
67. Its expansion is measured, with the knowledge and wisdom obtained, through thorough cogitation.
68. The degrees of intellect that are reached are aspired, by the urge to advance our mind and maximise its potential.
69. There is a certain aspect, within the context of that assertion that we can apply logic.
70. Even though we think about intellect, as an intricate matter, it is a simplistic form of analysis and ratiocination.
71. We are in control for the most part of our thoughts, when we are of sound mind and body.
72. The Oracle attests to the evolution of our mind and the magnificent property of intellect.
73. What gives us the assurance is the plausibility of its accessible attribution to logos.
74. Intellectual awareness is the centre point of our expansive thoughts and concepts combined.
75. Verily, the misconception of intellect is construed, as mere ignorance.
76. The dynamics of logos is portrayed, in the immensity of the mind's perception of a subject.
77. The challenge is how we assess what is a genuine sign of intellect and its consecution.
78. When the state of the mind has understood that sign, then it permits for creativity to proceed its natural course.
79. Once we realise the implication of that reality, then the circumstance of its induction becomes perceptible.
80. If we are to be apprised of its practice, we must concern ourselves, with the utile application of its advancement.
81. What can be confirmed is the analytical approach that creates the philosophy that is called logos.
82. Therefore, to underestimate the power of intellect is to forsake the purpose of which it serves.
83. All individuals are capable of reaching the highest state of their inquisitiveness, through introspection.
84. To be knowledgeable about a certain theme is not always the precursor to the judgement of our actions.
85. Intellect thrives on the stimulation of the mind we produce, and the result is the known clarification of its cause.
86. We undergo the process of the conceptual effect of the manifestation of the mind, when we assimilate the component of intellect.
87. As the mind progresses its evolving stage of knowledge, the growth of the mind is conducive to being operative in several aspects.
88. The factor is the expression that we display and relate to the specific concept of logos.
89. Our society seldom reflects the universal importance of any semblance of congruity in the mind.
90. Hence, our societies are less active in their investigative prowess.
91. We are for the most part unconsciously unaware of the distinction, between intellect and wit.
92. The Oracle clarifies that discrepancy, with a discretional reference established.
93. If there is mention to the notion of our intellectual capability, it is due to the interest it generates.
94. When does the mind surpass the simple process of a contemplation educed?
95. Perhaps the answer is found, in the nature of its transparency.
96. We can be pensive in our pursuit also, as being factual in our observation.
97. People are at times seemingly unacquainted to their characteristics and attributes afforded.
98. Intellect must never be presumed to be categorised, as a scientific wonder or anomaly.
99. There is no need to be surreptitious or reduce the argument to science, when philosophy is able to correspond to the state of intellect.
100. However, in order for logic to function properly, it requires total cognisance.
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 are factors 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 Socratic 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 and cunctation.
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 its value is entirely predictable, since we are naturally inclined 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 afterwards as thought.
59. And without this faculty, logos is immaterial.
60. To listen and obey are not sufficient. We must also apply the state of cognisance to be satisfied in our thoughts.
61. It is remarkable that we are afforded cognisance, as a sensible instrument of awareness.
62. This precise method is a valid example of the implementation of a keen observation.
63. What illumines our mind is the sustainable form of this rational expression.
64. How we approach this property of logos determines the propensity of its utilisation.
65. Our ability to discern the considerable importance of cognisance is demonstrated, in our conscience.
66. We have the option to assume the answer to any elaborate question, if we surmise the origin to its reason.
67. The Oracle contributes to the state of our mind, body and soul accordingly, with its reference.
68. To be cognisant of our thoughts and actions corresponds to the immense enlightenment we search for in our lives.
69. The state of our awareness is paramount to the evolution of the mind.
70. What we proceed to expound, as an asseveration of cognisance is the realisation of our intense acuity.
71. The state of our awareness is then heightened, by the usage of our mental faculties displayed.
72. It is a frequent occurrence that we encounter certain phenomena that are inexplicable in nature.
73. These inusitate phenomena are addressed in accordance, to the capacity of their adaptation.
74. The indication of that process is reflected, in the resolution of our volitient capability to distinguish the invariables.
75. Cognisance is the primary component that is associated to the faculty of our audition.
76. What is truly comprised in this absolute state is the actual power of active discernment.
77. Once cognisance is activated, the relation between the mind and body is compatible and congruent.
78. This permits the state of the mind to accomplish, within an effective manner the continuation of logos.
79. The mind presumes that the course of action is derived, from a logical inference that we process intelligently.
80. How can we determine the effect, if we are not mindful of its lucid introduction?
81. From this state, the mind is governed, by the perception of our interpretative method of exploration.
82. There is nothing that is fanciful or fallacious about cognisance, when the argument is that it sustains the vital progress of the mind.
83. Therefore, it accompanies the state of our awareness, with such a critical association to this philosophy.
84. Philosophy teaches us that we as persons are very conscious of the relativity of the level of cognisance.
85. It is analogous to the concurrence of the events that have suddenly allowed us to expedite the process of our alterity.
86. Within the general assumption, we are capable of understanding the distinctive difference, between unconscious and conscious behaviour.
87. With the clear recognition and admission of this certainty, we then are prepared to resolve our troubling indifference logically.
88. This natural function is valuable to the precept of logos and its visible adherence.
89. Within the uncertain episodes in our lives that we confront, there are countless ideas that circulate internally.
90. What we can decipher is the true magnitude of the embodiment of these abstract notions conceived gradually.
91. Subsequently, the affirmation of this formula of logos exists, within our aptitude to project a contrast of reality and surrealism.
92. Whether we ascribe to the theory of reality and surrealism is not immaterial, because we generally associate one to the other.
93. The matter may be considered complex, but the question is not whether we believe in the distinction.
94. 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?
95. We can devise a deducible manner to answer that particular question. However, it must be comprisable of the elements of the truth.
96. In this analogy, the intricacy of the universal composition of philosophy is based, on the fundamental of genuine belief and interpretation expressed.
97. We can guide ourselves, with the concept of logos and personify the state of cognisance willingly.
98. Naturally, the affinity with the other components of logos is exactly the benefit of our awareness.
99. If we are convinced that the mind operates in agreement with the soul and body, then our thoughts will correspond to our reactionary actions.
100. Cognisance cannot operate, if there is no application of thought.
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 our immense mind.
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 and 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 with its imminution.
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 a 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. Its eventual preservation is the acknowledgement of the cycle that begins and abates with logos.
61. Within the singularity of a thought, we can demonstrate the effect of its obvious inducement.
62. The faculty of the mind is associated to the preservation of the body and soul.
63. Thought is an endless process of continual application that determines our actions.
64. It is futile to reject the notion of its relevant nature, when it functions in accordancy to philosophy.
65. The imposition of thought is recognised, within the method of its verification.
66. We muse the possibility of its capacity to extend, beyond the unexplored boundaries of the comprehension of the mind.
67. Can there be a cosignificative comparison of thought to the state of our awareness?
68. What is the main difference, with a conscious and unconscious thought?
69. If we evaluate the definition, then we would discover that the only difference is the actual perception of each condition.
70. The concept that is mostly attached to this philosophy is the procurement of the basis of thought.
71. The mind is the instrument to it and conduces the motion of its accessibility.
72. As with a mathematical equation, the process is determined, in the sequential episode of its introduction.
73. We adduce the relativisation of the concept, in the primary achievement of its induction.
74. What can be stipulated as an irrefragable deduction of logos is the genuine authenticity of its elements.
75. Thought represents the essential reason of our consistent pattern of enquiry that contributes to the emergent nous.
76. There is the prevailing sense that our mind is nourished constantly, by its activity.
77. The mind is the nonpareil authority that governs our quotidian thoughts, emotions and actions expressed.
78. If we accentuate the meaning of expression, we discover the intrinsic part of our quondam experiences.
79. The Oracle is the exponent of this philosophy and the abundant source of information.
80. From the plethora of thoughts, the mind expands its active output of concepts and facts.
81. The mind is the mechanism, and thoughts are the elements that initiate the process.
82. Thus, what must be explicated is the experimental stage of our mind to decipher the essence of that process.
83. Consequently, it is fundamental that we don't manipulate the conceptualised process of thinking impigrously.
84. If we enable the mind, then the reality of thoughts becoming established ideas that proceed into a considerable value is plausible.
85. This conversion can epitomise the state of the mind and soul gradually.
86. What thought provides is a methodical way to better understand the operation of the mind and how it functions properly.
87. Without its structure, every action of logos is rendered with futility and dissolution.
88. The entire period that involves the mind, our knowledge, logic, wisdom, intellect, cognisance and thought is a coherent cohesion.
89. What then exemplifies the precept of logos is the genuine form of philosophy we aspire to obtain.
90. There is a conclusive pattern to thought and when we utilise it in an effective manner, we find the wonder of the mind.
91. As human beings, we are always evolving in our uninhibited thoughts.
92. Often, we ascribe the theory that the mind is empty, without them.
93. 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.
94. We are not truly guaranteed by logos, if we do not apply any resemblance of thought.
95. Within the general concept of logos, we have knowledge that sustains our mind.
96. When we cogitate, we think. When we enforce action, we are using expression.
97. Thought is a clear indication that we are in control of our awareness.
98. The transparent demonstration of that illustration is the creativity we possess, from the inmost depths of our minds.
99. And from that creativity, we can measure the amount of our thoughts presented.
100. In the end, the elements of knowledge, wisdom, logic, intellect, cognisance and thought form the concept of logos.