The Oracle Part 1
-The Oracle is to be understood, as the introduction to a concept of philosophy. Within this prolegomonous preface of the Oracle, the argument is the essence of its context, the universal truth that can be construed, as a reflection of the relativity of gnoseology.
Thus, this book is written, for the sole purpose of philosophical guidance, within the genuine belief of its usage. 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 teachings of philosophic value. Every principle and concept elaborated in this book reflect, my observation and wisdom that may be equated to epistemology or ontology.
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 its utility.
The natural application of the characteristic traits of human conduct, the enlightenment of the mind, the conscious awareness of the truth, and the concept of the mind, the body and the soul are the major premises, for this innovative and revolutionary philosophy. Although Socrates Plato, Aristotle 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, in a discrepant nature. They are simply references that have been collated, for my extraordinary indagation.
Once more, it is a book composed of subliminal guidance, and its greatest revelation is its entire composition. The foundation of the Oracle is the original fundamentals of the four principal elements of ancient Greek philosophy, logos, ethos, pathos and eros. Within each element there are separate components of this philosophy 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 not reflective of the norms of science or religion. Its language, message and comprehension are not designed for the simplicity of the mind, instead, for its intellect. The established methods of any effective teaching in my conclusion are the following, Propaedeutic (instructional), Apodictic (demonstrative), Heuristic (practical), Telic (specific), Epideictic (rhetorical), and Systematic (logical).
3. It cannot be understood in an explanandum, without the required application of universal knowledge. What is universal knowledge?
4. It is the ultimate form of comprehension and guidance affined, through an epistemic purview of philosophy and its causal relation, between the two elements of knowledge and logic. Knowledge is the greatest gift of the human mind and sustainer of the soul. Socrates said, "We are in fact convinced that if we are ever to have pure knowledge of anything, we must get rid of the body and contemplate things by themselves with the soul by itself. It seems, to judge from the argument, that the wisdom which we desire and upon which we profess to have set our hearts will be attainable only when we are dead and not in our lifetime."
5. Within this philosophy it is attributed to the conclusion based, on the predication of the Oracle and its premise. Plato eloquently said, "When the mind's eye rests on objects illuminated by truth and reality, it understands and comprehends them, and functions intelligently; but when it turns to the twilight world of change and decay, it can only form opinions, its vision is confused and its beliefs shifting, and it seems to lack intelligence."
6. It does not require the intellect of a scholar or theoretician, except the confluence of the methodical teachings and instructions of sagacity. Socrates said, "The only good is knowledge and the only evil is ignorance."
7. Knowledge is the immeasurable acquisition of the universal truth that is more than the conformity of scientific and religious relevance and congruity. "Whenever, therefore, people are deceived and form opinions wide of the truth, it is clear that the error has slid into their minds, through the medium of certain resemblances to that truth," said Socrates.
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, in order to adimpleate our mind with its recognition.
10. Its philosophic pursuit is the eternal quest, for answers to our insoluble questions and conscientious thoughts that have eluded our intellectual awareness. Aristotle said, "All men by nature desire knowledge."
11. It can be taught and learnt, at the peirastic stage of our childhood or adulthood and applied to the conventionality of the common idiom. Socrates once said, "Whom do I call educated? First, those who manage well the circumstances they encounter day by day. Next, those who are decent and honorable in their intercourse with all men, bearing easily and good naturedly what is offensive in others and being as agreeable and reasonable to their associates as is humanly possible to be...those who hold their pleasures always under control and are not ultimately overcome by their misfortunes...those who are not spoiled by their successes, who do not desert their true selves but hold their ground steadfastly as wise and sober- minded men."
12. There is no actual process to acquire its maximum benefit, except the duration of time elapsed and the mental exertion accumulated.
13. And within its veritable composition is the analytical erudition of wisdom that the ignoramuses fail to distinguish, with their expatiations.
14. The commonality of its effect is the superior attainment of the mind's progression and coalescence, with the body and soul.
15. It is the induction to incontrovertible facts that are deciphered, with acumen and competence, but not with sciolism. "Knowledge which is acquired under compulsion obtains no hold on the mind," said Plato.
16. The facts that are a fortiori, beyond any conjectures that have been opined or intimated of confutable thoughts.
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 and circulation of ecletic ideas.
19. There is an inconspicuous difference, between them in what is acknowledged through a conclusive diegesis, with its implementation.
20. Knowledge is the completion of our absorptive search, for the universal truth and is a determinant factor of logos. There are in my analysis six types of knowledge. Artificial knowledge obtained by ultracrepidarianism, Theoretical knowledge obtained by theories, Superior knowledge obtained by wisdom, Natural knowledge obtained by experience, Developing knowledge obtained by study, and Practical knowledge obtained by observation.
21. To obtain its abundance is a matter of immense volition and patience, within an intense conspection of our perception.
22. It is designed to offer human beings the abundance of information to process, in accordance to its usage and clarification.
23. The function of knowledge is to permit the increase in thought and judgement and eradicate our agnosy that circumscribes the mind.
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 the pattern of knowledge, without the authentic application of thought, catanoisis, and apodixis.
26. It has existed forever in the depth of our mind, since the inception of human contemplation and conflation of concepts that sophronise us.
27. Where there is the dyslogistic state of ultracrepidarianism, there is also the ultimate 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. Within philosophy there are various subjects that require knowledge, such as astronomy, mathematics, political philosophy, ethics, metaphysics, ontology, logic, rhetoric and aesthetics.
30. The acknowledgement of philosophy and its operation allows the mind, the body, and the soul to exist in a mutual balance and harmony.
31. And from that balance derives the extraordinary nature of our intelligence and the classification of our concepts.
32. Knowledge pertains to our ability to amass sufficient information of facts and data of a confirmatory conclusion and endosynennoisis.
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 a source of universal knowledge, for the pursuivant of philosophy and interpreter of the universal truth.
35. Therefore, its only purpose is the affirmation of that particular knowledge that is coincident, with the view of this philosophy expressed.
36. The gradual assimilation of human thought to concrete fact is the basis of all knowledge and the cogency of that argument.
37. It is undeniably conducive to the method of logic that Socrates once evoked passionately, in collaboration with other Greek philosophers.
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 that is obtained through deduction.
40. Until we have realised the power of its effect, we shall never decipher its original capacity and decelerate its process.
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 wiser than before, in our inscient state.
43. Everything we know is attributed to the accretive foundation of knowledge and its hyparxis that reflects the culmination of human thought.
44. It is the one quality of awareness that is not innate, but acquired, through the protensive period of our lives and exploration.
45. At times, because of our intempestivity, we are not aware of its recondite faculty nor its profundity, because we are nescient of its extent.
46. Thus, the Oracle defines knowledge, as an important form of enlightenment that transcends any provisory notion. Socrates said, "Prefer knowledge to wealth, for the one is transitory, the other perpetual".
47. Humanity is worthless, without it and better, with its denotative involvement that edifies the mind and provides its source of presentation.
48. What we believe to be intelligence is interpreted often, as absolute knowledge, when it is more than intelligence.
49. It is the compilation of adducible 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 nature.
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 elements of cognitive processes, such as perception, communication, and logic.
54. Knowledge can be learnt by rote or ordalium and does not necessarily involve the constituent of instinct, as an ancillary element.
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 that correspond, to our mind.
57. These elaborated thoughts require the imperative acquisition of knowledge to irroborate the mind and persist, in its execution to obtain its enlightenment.
58. The world would be insignificant and we a society of faineance, 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 acute 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 disparate 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 pending 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 or quotiety?
74. There is a unique contrast, between the systematic thought indicated and a pattern of conceptualised learning.
75. When we have expressed thought continuously, we are consciously activating the mind and its engaging function.
76. To be highly intellectual does not necessarily imply, with a factive conclusion 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 as unequivocal, without the prosecution of this consectaneous realisation and facundity.
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 and undetachable.
82. And this advanced concept of philosophy as well provides the natural resource to its absolute attainment and convenience.
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, as long as the mind is persistent in its activities.
87. There is much about its discovery that fascinates our mind to excel, in the quotidian search of its extensive 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, through our examination and experimentation.
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 the plausibility of 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 basis of knowledge to maintain its lucidity.
97. It is the constant element facilitated that is governed, by the efficacious process and deduction of philosophy.
98. From this connotative process, the distinction between it and ignorance is accentuated, by our clear 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 further 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 active phrontisteries of education and experimentation. Plato said, "What is at issue is the conversion of the mind from the twilight of error to the truth, that climb up into the real world which we shall call true philosophy."
3. Wisdom is the final maturation of human knowledge compiled and processed, into convertible thoughts that emerge into reasonable facts. Aristotle said, "Those that know do, those that understand teach."
4. There is no equivalency to the potential of its confirmed protension, since its growth is limitless in source and advantage.
5. Its sapient design is to acknowledge the phronetic extent of the capacity of the human mind, within its commutative sequence.
6. It is the constatation of the universal truth, in its absolute composition that is genuinely the form of progressing our knowledge.
7. What is the universal truth once more and what is it predicated on, so that we can understand its exponible premise?
8. The universal truth is the invariable concept of the universe that is acknowledged, through the expressible form of wisdom. What it is not, is the abstruse thought of a pronounced supposition unanswered. Plato queried, "And is there anything more closely connected with wisdom than truth?"
9. Its function is to serve, as the agency that provides answers to our probing questions and enthymemes that are equated, by any enantiosis.
10. Wisdom is not a natural trait we are born with or a certain noumenon educed, by an extemporised method. It is the poetic fountain of eloquence.
11. We inherit it, through a continual process that derives from knowledge and not paralogisms, metabases or erotesis.
12. We base our natural traditions and education, on the premise of obtaining wisdom, for the principal edification of our society.
13. Wise men of multiplicity are the proficient scribes that are in charge of its magnificent tutelage and inherency.
14. Through their remarkable writing, they preserve the intrinsicate seed of its scible fruition and conception that we adopt to our learning.
15. There can be no scepsis that there is nothing that can surpass its vital purpose and benefit, as long as we are conscious of its operation.
16. People have sought its protreptical value, with the inspiration of the universal truth and its salubrious effect.
17. But what is that truth, if it is not valid, as the question imposed?
18. That truth is the wisdom of the universe, and the question is fundamentally discovered, in the relevance of the answer. Socrates said, "The beginning of wisdom is the definition of terms."
19. Where there is wisdom, there is always the feasibility of enlightening the mind considerably, with the introduction of philosophy.
20. The mind requires the nourishment of universal knowledge and wisdom that coexists, with the application of logic.
21. The intrinsic nature of its reward is beneficial, to the stability of the mind and the expectant nature of its introduction.
22. For several centuries it has accompanied the thoughts of prosilient men and civilisations in continuance. "It is clear, then, that wisdom is knowledge having to do with certain principles and causes. But now, since it is this knowledge that we are seeking, we must consider the following point: of what kind of principles and of what kind of causes is wisdom the knowledge?" Quoth Aristotle.
23. Only a few certain individuals out of many that are existential can ever achieve its unequivocal meaning and exigence.
24. To be wise is to not be more intelligent, but to be more observant in nature and understand the meaning of that characterisation.
25. The Oracle is the guidance and wisdom that we must apply, for our understanding and decisions that we execute with our actions.
26. The measure of its scopic effect is of a superlative nature that has no veritable comparison and animadversion.
27. By reading, we enhance the possibility of acquiring the wisdom of the Oracle and learning to nourish the mind with thought, the soul with purity, and the body with vigour.
28. It is the categorical reason our mind is full of the incredible knowledge that accompanies our synteresis with usefulness.
29. How do we operate in our complex thoughts, if we don't have the core of its substance and only its inverse effect?
30. There is no wisdom that is greater than the universal truth imparted, within the principles of philosophy.
31. There is no mystery that cannot be solved, without the powerful mechanism and deliberation of universal wisdom.
32. Philosophy teaches us the superb value of its significance and effectiveness in our lives that surpass, any casual or ethereal sense.
33. A significance that could only be explained, as the sapential culmination of our meditative thoughts and subintelligitur.
34. Socrates aspired to reach wisdom, through the method of maieutic rhetoric, with his Atticism and revelatory prowess.
35. How we become wiser is by being apprised of our universal knowledge and its depth that allows us to proceed, with the basis of our knowledge.
36. Wisdom is the fountain to the resource, for the retention of our extensive memory that is not expendable, in its sophic teachings.
37. Our memory is the recorded thoughts in our mind that we rely on positively, for the accessibility of wisdom.
38. What we learn from this source of applicable knowledge is the truth of our soul that cannot be similised to any mere notion.
39. The fantastic notion of its benefit is found studiously, in the splendid manner of its progress and didactic ability.
40. The constant search for the basis of any knowledge is the gradual evolution of our wisdom and the usage of our brilliance.
41. There is an asserted incentive to learn and acquire knowledge, as there is to teach the origin and symbolisation of philosophy.
42. We can become the innovative teacher, from being the student, and we can become the percipient scholar or sophos, from being the mentor.
43. If we reinforce that notional visualisation, then any quasi thought that is questionable can become a responsive action.
44. Wisdom is the introduction to universal logic that is greater in meaning than any noumenal effect posited and attested.
45. It forms an integral and substantial part of logic, when referring to its efficient practice and understanding.
46. Therefore, it functions to correspond naturally, with that established logic professed and its receptivity.
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 that manifests in the concord, between logic and instinct.
49. Introspection is applied to it, when thought and knowledge are combined to assist in the postulation deduced, within our concept and sophism.
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 postulated and reflected in their qualities and representation. There are in my analysis of wisdom five degrees of wisdom. Hemisophic wisdom that is to be half-wise, Morosophic wisdom that is to be foolishly wise, Diasophic wisdom that is to be very wise, Hyposophic wisdom that is to be exceedingly wise, and finally Pansophic wisdom that is to be only very learnt.
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 always for the betterment of the soul, in its purest and natural form, as we apply the sophic method.
55. The nature of the utilisation of wisdom is critical to the paradigm of its ultimate formation, lemma, and analysis.
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 in the end, is not necessarily wisdom.
60. Wisdom can manifest in the form of thought or idea that is induced, by the activity of the mind and is not confined through obstriction.
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 or datum processed and transumptive 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 and the dilemmaticity of our dialexis.
65. Our mind is the internal source of every thought that we elaborate, into a concept or precept recognised.
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 systematically.
68. We marvel with the capability of the mind to accomplish this particularity, with such an impersonal difference.
69. Our mind is constantly learning and discovering data and probative thoughts that are 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 that concatenates with philosophy.
72. The Oracle recognises the productive worth of obtaining wisdom and its distribution afterwards.
73. Any person can be sagacious, not by ultracrepidarianism, but by volition and perseverance that corroborates wisdom.
74. It is extremely facile to assume to know much or ultracrepidate. However, this does not necessarily imply the category of 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 or precognition.
76. What is more troubling is the perception that we know nothing or pretend to know everything, in this contrariety.
77. What determines our wisdom is the remarkable 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. Socrates said, "The secret of change is to focus all of your energy, not on fighting the old, but on building the new."
80. Furthermore, the change that we aspire to obtain is seemingly accessed, through the power of contemplation and will.
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 and the cancellation of its application would indicate futility.
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 and nolition.
90. We can expound on the concept of logos and the significance of wisdom, within the divisible components of philosophy.
91. Verily, what is conceived with wisdom is the maximum expression of learning and the diversity of concepts and theories yet undiscovered.
92. The attribute itself is salient in its function and comparative to the decisive application of 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, with the methods of knowledge, logic, intellect, consiousness, wisdom and thought.
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 power of 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 and are not nullifidians.
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 and is the basis of our thought process.
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. Aristotle discussed his types of syllogisms that are known today, as the analytic method and the dialectic method.
4. Logic represents the actual nature of what is perceived, as reality and not a doxastic surreality that obfuscates our minds by fortuitousness.
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 and diairesis.
7. Inference is a deduction, whilst implication is a consequential thought conveyed of kyriology. Aristotle accentuated the need for the development of logical thinking, when he said, "It is the mark of an educated mind to be able to entertain a thought, without accepting it.
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. Today logic is divided into four types of logic, informal, formal, symbolic, and mathematical. However, I prefer the philosophical sense of logic that I assume to be Conceptual Logic that is based on the concept and not the content, Inferential Logic that is based on the inference, with the absolute content, Predicated Logic based on the predicate of the content, and Systematic Logic based on the system of the content.
11. The apparent amalgamation of a thesis and antithesis creates the synthesis that exposes the stoicheion of logic. Inferential logic is similar to the logic of Aristotle.
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 and collaboration. If we are to understand the essence of a thing, we must be able to determine the what, the when, and the wherefore of all things. Ipso facto, its origin and necessity are then fully established.
14. It is the most important factor of the concept of logos that is designed to refute any form of antilogism. Logic is the algorithm of a perfect thought.
15. Decisions as well as actions are determined, by its elaborate system of thought and zetetic approach. Things for the most part do not occur fortuitously, instead, they are occurrences that require logic.
16. The process of how it functions is a progressive one that implicates the communicative need for thoughts.
17. Calculated thoughts that are predicated, on the mere antecedence of logic and are not dilogical or necessarily circumlocutionary.
18. In the definition of philosophy, wisdom represents the universal truth, and logic is the foundation.
19. A practical foundation that is structured, on the premise of apodicticity and pragmatism, instead of philodoxical notions.
20. It is not to be confused, with instinct or intuition in its inherent structure, because logic is the confirmation of the immutable force that governs and intellect the undeniable force that provides comprehension.
21. Within its prosecution is the valuable concept of the assertion of this philosophy that logic is the direct linkage to the mind.
22. The value of logic is the affirmation of its potency and perdurance, as a transparent component to the ennoia of logos.
23. Without a doubt, it is in conflict at times, with the intrusion of the quale of instinct and the nomological law of logic.
24. Emotions are controlled by logic to a certain extent, when those emotions are not evidently unbalanced and more than a decrescent factor.
25. The primary role of its function is to acknowledge the difference, from one extreme to another, within a cogitative method.
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 in its completion.
28. Its impeccable method is deduced, by the incontrovertible facts and not by apophthegms or acatanoisis.
29. Facts that are a vivid representation of the absolute truth that is visible, through a communicable transparency.
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 an essential concept and adhere to its benefit.
32. Instead, the conventional belief is that logic is a theory that does not need to be proven or disproven, with any 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 that is not the prevarication of this philosophy.
36. This innovative and expositive form of logic is known simply, 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 incredible form and conception.
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 and falters to the dedition of our deordination.
41. Human behaviour is controlled, by the stability of our in esse logic, within our zoetic existence.
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 demonstrated.
44. We all possess the inner half of ourselves that are the traits, within the microcosm of the primitive human being.
45. It is what ultimately separates us, from the illustration of other known primates of incompatibility.
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 and not illusory chimeras.
49. It is intrinsic to the necessary preservation of the body, mind and soul, in its uberous forms.
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. It is the rule of thought.
52. If we do not apply its usage to the solution, then the solution would be devoid of any practical meaning and not be simplex.
53. There can be no meaning of anything, if there is no precedence established of a conciliatory effect.
54. Logic is a matter of proven facts and undeniability that prevail eventually, over the notion of contingency.
55. We can refute its elementary function, but it is absolute organisation and reason. We must be compelled to ask the questions of the relativity of reason, such as what is the reason? What is the cause of that reason? What is the origin of that reason? And what is the need for the specificity of that reason?
56. It is not suddenly partial or impartial, instead it is practical, in its clarification and diairesis.
57. Logic is a steady asseveration of the denotation of the universal truth and its extension, beyond any rogitation.
58. It is an active mechanism, within the consilience of philosophy that does not invalidate the causation of any epiphenomena or phenomena.
59. From the pure conception of logic, our mind proceeds to the exploration of its vast ability and unabatable nature.
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 that is not inaccessible to the expostulation or any boorish interfation.
63. And from that correlation, we are assured of a practical and expository 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 a plausible derivation to intellect.
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 the flow of the thoughts in 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, by our societies.
92. Thus, it is a magnificent theme that transcends the singular notion of a systematic practice opined.
93. What we typically expressed as practical is not always compatible to the rationale of logic.
94. There must be a general basis of universal 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 and adherence.
100. Logic is the quintessential aspect and trace of intellect.
1. The Oracle defines intellect or nous in Greek to signify the faculty of thought, judgement, abstract reason, and conceptual understanding.
2. There are in my consideration of intellect ten fundamental properties of this element of logos. Eidos (form), Aition (cause), Hypolepsis (conception), Facundity (eloquence), Aesthesis (perception), Dynamicity (condition), Adhibition (application), Hypostasis (foundation), Catanoisis (comprehension), and Noema (recognition).
3. Intellect should not be confused, with the conceivable nature of our human wit and its considerable difference. 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. Intellect is the extraordinary universe of thought and reason.
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 aesthesis.
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, in an efficient manner.
11. Intellect can manifest in numerous forms that are applied, in different ways that are presumed to be polysemous in its connotation.
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 that sate our mind, with an acquisitive propensity.
16. The coherent extrapolation of its components is expressed, in the proposition of its justification.
17. The inherent elements evinced of intellect are comprehension and sagacity.
18. Analysis is required to effectuate the separation of these distinctive elements of an existential comparison.
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 and its process.
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 and corroboration with thought.
32. The mind is the principal recipient of its episteme and anomalous force.
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 and actuation.
37. How often do we contemplate the notion of its immediate involvement and complexity?
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 amply, in the thematic ideas of science and religion, as well in their variety.
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, with its irreducible variables.
43. As human beings we are not infallible, and our thoughts are prone to mistakes and zoilism.
44. It is intellect that maintains the fluidity of our continuous ideas and thoughts in our diachronicity.
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 and contradictory surmises that are rhetorical.
48. Instruction has always been considered the initiative, for the basis of any developing 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 inventive Socratic method. It was a form of cooperative argumentative dialogue between individuals, based on asking and answering questions to stimulate critical thinking and to define ideas and underlying presuppositions.
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 that at times is debated, with discursive arguments and presuppositions.
53. Therefore, the purport that it serves is recognised subjectively and expounded, on the basis of its influence and relevance.
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 and progress of knowledge, wisdom, logic and thought.
58. It is the highest degree of the faculty of thinking, judging, abstract reasoning, cognisance and conceptual understanding obtained of the human mind.
59. Thus, it is not limited to the considerable effects of its conscious awareness and prosecution, because its capacity of that expressible faculty is unfathomable.
60. It is imperative that we understand the entire concept of logos, with its deserving properties elucidated.
61. How intellect gravitates to the attention of our mind is an emergent mystery that Aristotle attempted to explain in his book the Nicomachean Ethics. He stated that intellect nous is directed at what is ultimate on both sides, since it is intellect and not reason logos that is directed at both the first terms horoi and the ultimate particulars, on the one side at the changeless first terms in demonstrations, and on the other side, in thinking about action, at the other sort of premise, the variable particular; for these particulars are the sources archai from which one discerns that for the sake of which an action is, since the universals are derived from the particulars. Hence, intellect is both a beginning and an end, since the demonstrations that are derived from these particulars are also about these. And of these one must have perception, and this perception is intellect.
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 and circumspection.
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 that we philosophise, 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 and lack of rationale.
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 viable 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 and are reduced to the chronic problems of qualm.
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 and amplified.
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 desired answer is found, in the nature of its transparency and deduction.
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 the element of total consciousness.
1. The Oracle defines consciousness as the state or quality of awareness or of being aware of an external object or something within oneself.
2. Consciousness describes an internal state, such as an intuitive regard, or on external events, by way of sensory perception or interpretation.
3. This type of perception is developed somatically or mentally, into the process that we know as consciousness. It is the audible ear of the soul.
4. Being aware and possessing a penetrating acumen are factors of its effectiveness that manifest, in our senses of touch, audition vision and awareness.
5. It can provide contributory assistance to wisdom and is very significant to the pattern of logic, when understood.
6. Without anamnesis, there is no recognition of the facts and thus, no logic can be concluded and assumed to be accurate.
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 effectual and evincible consciousness that allows us to comprehend its relativity.
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 then accomplished, with thorough introspection performed and acknowledged.
12. Essentially, consciousness cannot be construed, by our intellect with facile concepts and propositions proposed by our ideas.
13. It is the superb cognition that actuates the sentiency of our active mind in complete consequentialness.
14. From this fascinating action derives the modern word that has replaced awareness, mindfulness, as an etymon.
15. Although this connotation is employed, I have inserted the word consciousness 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 the mechanism of logic.
18. The ontology of consciousness needs, for an object or thought to be present and realised.
19. Sensations, images and thoughts form its traceable pattern and visibility known to our mind and comprehension.
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 corresponding evolution and presentation.
24. As the process evolves, our mind recognises the difference, between rational or irrational thoughts in their entirety.
25. There can be no doubt that without its proper usage, the relation that consciousness 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 any form of philosophy.
27. The productive nature of the Socratic method was enquiry, by constant repetition that had developed, through the persistence of his rhetoric.
28. Conscious thoughts were what allowed this fascinating method to proceed its natural course of elenchus.
29. In simplistic terms, what the mind could perceive, the conscious could interpret at will, with effectiveness. In my interpretation of the subject I have concluded that there are five states of consciousness, sentience, cognisance, percipience, subjectivity, and expergefaction.
30. Every sensation expressed good or bad is either discerned, by our actual consciousness demonstrated.
31. This sign is a pronounced demonstration of the distinction of either extreme manifest in its comparison.
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 or connotation.
37. We human beings perceive with our consciousness, 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, within its relevant subreption.
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 conscious of the subject, then the matter becomes vague and unclear.
42. I have often presumed that our awareness is contributed to our activated sense of perception.
43. Is this accurate enough to form a credible opinion and analysis afterwards?
44. Therefore, the truth is a matter of introspective induction conceived and propounded with an explication.
45. By observing our actual surroundings, we become very acquainted, with that present circumjacence.
46. Nothing can be precluded of the power of consciousness and its integral connection to the mind.
47. Its capability is devised for moral guidance and to confer the reliable essence of philosophy.
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, whereas religion is based on faith and repentance.
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 and asynennoisis.
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 and composite elements that describe its propadeutic teaching.
56. It provides the full integration of knowledge, wisdom, logic, intellect and consciousness.
57. Above all, the mind, body and soul are continuously activated, through our perception and conation.
58. There is another compoundable element of logos that I shall introduce afterwards as thought.
59. And without this faculty, logos is immaterial, in its totalising effect and process.
60. To listen and obey are not sufficient. We must also apply the state of consciousness to be satisfied in our thoughts.
61. It is remarkable that we are afforded consciousness, as a sensible instrument of awareness.
62. This precise method is a valid example of the implementation of a keen observation surmised.
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 consciousness is displayed, in our known conscience.
66. We have the option to assume the answer to any elaborate question, if we attached 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 conscious 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 and corresponding soul.
70. What we proceed to expound, as an asseveration of consciousness 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 and postdiction.
73. These inusitate phenomena are addressed in accordance, to the capacity of their remarkable adaptation.
74. The indication of that process is reflected, in the resolution of our volitient capability to distinguish the invariables.
75. Consciousness is the primary component that is associated to the faculties of our audition, observation, and understanding.
76. What is truly comprised in this absolute state is the actual power of active discernment.
77. Once consciousness 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 consciousness, 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 consciousness.
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 principles 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 consciousness 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. Consciousness cannot operate correctly, 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 that contends its conceptualisation.
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 a certain intimation its natural composition and conglomeration. Aristotle the logician stated that, although we would realise thought is concatenated with our senses, thought does not require them to initiate its process. The mind produces knowledge when it is perceived or not, by or without our senses, such as in the knowledge of arithmetic, algebra and geometry.
5. What can be established is the fact that it originates from the mind, with conspicuousness. Socrates emphasised the need for thought, when he stated that understanding a question is half an answer.
6. Thinking allows humans to comprehend, interpret, and represent the engrossing capacity of logos. Aristotle had stated three forms of thinking. Productive thinking that is engaged, in producing thought, Practical thinking that is engaged, in deciding what to do with that thought, and finally, Theoretical thinking that is engaged, in what is known of that thought.
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. Consciousness interprets the thought, intellect deciphers the thought, and logic implements the importance of that thought.
9. This effective mechanism is the prescribed method in philosophy that proceeds, with an emphatical degree. Aristotle stated that there were five states of the mind to reach the truth. Science, art, practical wisdom, intuitive reason, and theoretical application. By science he meant the act of drawing correct inferences, from premises known to be actual. By art he meant the kind of knowledge that enables us to make useful decisions. By practical wisdom he meant the power of deliberating how a state of being, which will satisfy us is to become existential. By intuitive reason he meant the complement to the excellence of science, which we know the premises from which those conclusions are introduced. And finally by theoretical application, he meant the application of thought that is understood, as all conceptual.
10. Thought is ignited, by the mind that is its trascendental engine and sustenance. The conclusion of a thought differs from science to philosophy. Scientific conclusions of thought are based on the investigations undertaken by science, whilst in contrast, philosophic conclusions of thought are based on common experience.
11. If there is a thing that distinguishes animals from humans, it is our immense mind. Thought is the culmination of human expression. We must realise that with thought there is a noticeable contingency of contradiction; scilicet when referring to the state of our mind. Our mind can be our strongest ally, but at the same time be our strongest foe as well.
12. Animals depend on primarily the persistence of instinct, whilst humans for the most part, on the application of thought. Instinct is the visible opposite of it and is regarded, as not equal to its limitation, nevertheless it is instrumental at times to the operations of our actions.
13. Aristotle surmised three laws of thought, the Law of identity, the Law of Non-Contradiction and the Law of the Excluded Middle. The first signified that everything is the same as itself; or a statement cannot remain the same and change its true value. The second signified that nothing can both exist and not exist at the same time and in the same respect; or no statement is both true and false. The third signified that something either exists or does not exist; or every statement is either true or false.
14. Thought is conducive to our conductual actions and decisions taken and processed. Anaxagoras once said, "Mind is the cause of all natural law and order, just as the mind is the cause of the orderliness and coherence of human action."
15. It is in coherence with logos, as a cogitative element of its practice and participation. If mental properties are supervenient on physical properties, then people with identical bodies will as well have identical minds.
16. Its anonymous factor is its noticeable cause and effect that proceeds to the level of awareness that we must ascertain to know, what is its function and purpose.
17. Thought cannot recognise completely what is good from bad, without the assistance of logic. Thence, the mind must correlate with that precise thought.
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 ultracrepidarianism 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 requirement.
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 the seed of 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 with its recurrence.
27. It is preserved in our vitalised memory and corresponds to the formulated pattern of our logic.
28. Whereupon our mind, then becomes aware of the existential soul, with our nisus.
29. Thought is said to be a constant cycle of a repetitive act that we understand to form a part of logic.
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 with introspection, from that concise analysis or presupposition.
33. The peculiar uniquity of that supposition is the establishment of a method of logic that is not at all hypothetical in its origin.
34. Thought is controlled progressively, by the excellent stability of the mind and its extent. There are six different types of thought I have categorised as, Perirastic Thought (experimental), Heuristic Thought (problem solving), Telic Thought (aimed at a goal), Dianoetic Thought (reasonable), Alogistic Thought (illogical), and Epideictic Thought (rhetorical).
35. We cannot recognise it, if we are incapable of deciphering its real meaning in actuality.
36. Therefore, it is worthless and relegated to a mere perception that is undefined in nature and the schematic variables of logic.
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 and vitality.
40. Henceforth, without thought, there no actual knowledge nor wisdom to base the principle of logos.
41. It is not a meiosis to state that the greatest gift to the mind is the non-variable purity of thought and its development.
42. And it is the one thing that is boundless in organisation and notability that we ascribe to its attachment.
43. What we can assume to be definite in it can be indefinite in its main 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 facilitated.
47. With sound judgement the culmination of thought is determined and necessitates the process.
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 ultimate definition?
50. A thought is not artificial intelligence, but a natural function of the mind that is exhibited.
51. Naturally, we can confute the premise of this argument, with alternative suppositions, but not with misology.
52. By exploiting our creativity, we can maximise the potential of that thought successfully.
53. Creativity is formed, from that singular thought that has become an emerging idea that is understood, from that predicate.
54. In return, that idea advances the thought forward, into a mature concept that is conclusive in its formation.
55. Indeed, it is of a mutual collaboration that benefits the progression of the mind and the ability to function together.
56. What the mind can project with that thought and idea forms, what is known to us, as creativity.
57. And creativity responds to, such absolute thoughts and ideas that are formulated in our minds.
58. Thus, it is the irrefutable origin to our creativity and logic exposed at different intervals.
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 reasonably 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. Hence, the imposition of thought is recognised, within the method of its verification and purport.
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 and its logical form.
71. The mind is the instrument to it and conduces the motion of its accessibility to our actions.
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 and pattern unfolded.
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 and its participation.
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 shared.
79. The Oracle is the sole 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 and develops them, into the pattern of knowledge.
81. The mind is the supreme mechanism, and thoughts are the elements that initiate the absorbing process that continues.
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 unique conversion can epitomise the state of the mind and soul gradually, in its optimal manifestation.
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 inefficient and, with futility and dissolution.
88. The entire period that involves the mind, our knowledge, logic, wisdom, intellect, consciousness and thought is a coherent cohesion.
89. What then exemplifies the precept of logos is the genuine form of the continuum 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 constantly evolving, in our uninhibited thoughts and ideas. In order to understand ourselves, we must first discover, who we are in essence.
92. Often, we ascribe the theory that the mind is totally empty without them and non-essential in nature.
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 true resemblance of thought and synesis.
95. Within the general concept of logos, we have knowledge that sustains our mind and is a metonymy of philosophy.
96. When we cogitate, we are thinking. When we enforce action, we are using a form of unmistakable expression.
97. Thought is a clear indication that we are in control of our awareness, when the mind is lucid and transparent.
98. The transparent demonstration of that illustration is the creativity we possess, from the inmost depths of our minds.
99. And from that developing creativity, we can measure the actual amount of our thoughts calculated and presented in our transeunt actions.
100. In the end, the elements of knowledge, wisdom, logic, intellect, consciousness and thought form the concept of logos.