-Pathos is the concept of emotions attached to sorrow and requires eudaemonia.
1. The Oracle defines emotions, as any conscious experience characterised, by intense mental activity and a certain degree of pleasure or displeasure.
2. Emotions are often intertwined with mood, temperament, personality, disposition, and motivation.
3. Experimenting emotions is having the sensation that may appear as if there is no thought, but mental processes are still essential, particularly in the meticulous interpretation of events.
4. Emotions are the states of feelings that result in the physical and psychological changes that influence our daily conduct.
5. The physiology of emotion is closely linked to the arousal of the nervous system, with various states and strengths of arousal relating, apparently, to certain emotions.
6. Emotions are also linked to behavioural tendency. Extroverted people are more likely to be social and express their emotions, whilst introverted people are more likely to be more withdrawn within society, and conceal them in an effective manner.
7. Often they are the compelling force, behind positive or negative motivation.
8. According to other theories, they are not causal forces but merely the syndromes of components, which might include motivation, feeling, behaviour, and physiological changes, but not one of these components is the emotion. Nor is the emotion an entity that causes these unusual components.
9. They involve different components, such as subjective experience, cognitive processes, expressive behaviour, psychophysiological changes, and instrumental behaviour.
10. I shall not elaborate the psychological aspect of emotions in depth, instead, I shall concern myself, with the philosophical aspect that the Oracle defines as emotions.
11. Aristotle had believed that emotions were an intrinsic component of virtue.
12. In the Aristotelian view all emotions correspond to our desires and capacities to feel.
13. Without them, we would be nothing more than heartless beings of indifference.
14. Even though our thoughts would be somewhat tangible, the expression would be impalpable.
15. There are numerous theories about the origin and cause of emotions, but philosophy recognises the thought they are connective with the mind.
16. The mind can control them, yet at the same time be controlled by them.
17. Herein is where we must distinguish the importance of the stability of the mind.
18. If the mind is unstable, then the emotions are certainly affected.
19. Thus, our mood is affected as well, and consequently, our volition.
20. It is very significant that the concept of erratic behaviour and thought be linked to the equilibrium of our mind and emotions.
21. In philosophy pathos is a vital component to the earnest rudiments inspired by the Oracle.
22. Pathos reflects the profound emotions expressed, in our daily thoughts and behaviour.
23. Sorrow, anguish, pain, depression, anger, felicity, stability, excitement, hope, solace amongst others are evident manifestations of human emotions.
24. There is no apparent definition of emotions, except that it is abundantly seen in our attitude.
25. There is where emotions are connected to our conductual mien.
26. The basic assumption is that they are the constant uncertainty in pathos.
27. We presume to know what they are and what they represent.
28. However, there is an insoluble mystery, about its nature.
29. They are invariably in concurrence to the reference of philosophy.
30. At times, the notion of what constitutes as an emotion does not seem to be the case.
31. What differentiates emotion from thought is the reaction of each one.
32. Thought is caused by a contemplative reaction, whilst emotion is caused by a sudden action.
33. It is true that either one can be congruent or incongruent in composition.
34. The general perception is that emotions are not that facile to be discernible.
35. In our world of perception and interpretation, we discover the contrast of that analysis.
36. We believe that we can control either of them with our will.
37. The reality is that our will plays a major part in controlling emotions and thoughts, but it is due to our logic and wisdom that any erratic thought or emotion can be subdued.
38. This unique hypothesis can be understood, with a studious introspection afterwards.
39. This allows us to be aware of the distinction and effects of both thoughts and emotions.
40. Philosophy depends on them to survive and to maintain its foundation.
41. The challenging thing about them is the necessary basis for its reason.
42. Perhaps science or philosophy will never resolve the enigma about emotions.
43. Nevertheless, as with thoughts, their function is practical to our lives.
44. The idea that they are incompatible to thoughts is an incomparable presupposition.
45. What is then known, as incompossible is verily, a logical premise of both components that have been exposed.
46. As a firm exponent of this philosophy, I can agree to the premise of that argument.
47. The balance we have in our emotions dictates the motive, for our actions and contemplations.
48. The mind is the recipient and at the same time the instigator of human emotions.
49. It can stabilise them to a great degree or unhinge them entirely.
50. Therefore, the direct relation that they have, with the mind is attached to our cognisance.
51. From our observant cognisance it proceeds to our judgement.
52. Eventually, it is our sagacious judgement that will determine the consequence afterwards.
53. We are very capable of expressing any emotion good or bad, as we are incapable of deciphering its actual meaning.
54. The intention of the Oracle is to present the philosophical observation of emotions.
55. Unless we attempt to understand the complexity of their nature, then we are doomed to failure.
56. Emotions cannot be misconstrued, in the capacity of its existence, when their presence are assured to be conspicuous or inconspicuous.
57. If there was a manner that could provide us with answers to our emotional episodes of stable or unstable experiences, then we would immediately be horrified by that obfuscation.
58. Emotions are the natural expressions of our constant thoughts unfolding, in our mind and behaviour.
59. The Oracle believes in that concept, and it promotes the basic awareness of human emotions.
60. Emotions must function along with thoughts, but it coexists with instinct.
1. The Oracle defines instinct, as the inherent inclination of a human being, towards a particular difficult behaviour. The simplest example of an instinctive behaviour is a pattern of action prolonged.
2. Any behaviour is instinctive if it is performed, without being based upon prior experience that is, in the absence of learning, and is therefore an expression of innate biological factors.
3. Instincts are inborn complex patterns of behaviour that exist in most members of the species, and should be distinguished from reflexes.
4. As with emotions, our argument is mostly a philosophical one than psychological.
5. The Oracle does not require scientific research or theories to establish its function, when it is intrinsic to its practice.
6. Instinct has always been considered an inexplicable mystery that we have attempted to expound, with reasonable cause.
7. A human being is dependable on it as much, as with thoughts and emotions.
8. Although it is mainly a subconscious reaction that is different than thought, its essence forms a vital part of our awareness.
9. The sequence of its effect is demonstrated, in its profound interaction with thoughts.
10. The simplicity of that variable interaction is noticeable, when the process of thought is interrupted.
11. That precise interruption proceeds to a reactionary impulse, without contemplation.
12. Instinct does not require thought, because it is a natural function that operates independently.
13. Aristotle once said, "Man is the only animal capable of reasoning, though many others possess the faculty of memory and instruction in common with him".
14. Therefore, we are constantly reminded, about the role of instinct and its involvement in human synergy.
15. Its utilisation is imperative to human conduct and the mind and body.
16. Its continuity has a logical signification that we interpret, as the validity of its reason.
17. The veracious denotation of instinct has been attached to the gravity of its implication.
18. Even though we cannot construct an idea from it, we can at least, use its operation in the process of our alternative options.
19. What matters is not its origin, but its function in pathos.
20. Emotions are conflicted by it, and thereby, our instinct is integral to the structure of pathos.
21. Thus, the fundamental question that philosophers have is to what extent does instinct cause thought and emotion to interfere?
22. We can suppose the answer through a hypothesis, but the answer would be a mere speculation.
23. The Oracle acknowledges the concept of instinct and the part that is involved, in its interaction with thought and emotion.
24. Whether the emotion supersedes the thought can be refuted.
25. What we cannot refute is the immediate effect that instinct has in the considerable outcome of our actions.
26. How these actions are achieved through it is congruent to the ability it possesses.
27. Instinct is relevant to pathos, because it is implicitly linked to the process of emotion.
28. Nothing about it is unnatural, since its formation is natural and regular.
29. It is very analogous to the precept of ethos.
30. There is no pattern in it, with the exception of its effect.
31. Consequently the instinctive action concludes in the pertinence of our reactions.
32. What must be defined is the basis of what comprises our natural instinct.
33. Our natural instinct can be understood, as the contradiction to logic.
34. Unlike logic it is the opposite. It does not impose with thought, but by a sudden reaction that is impulsive.
35. When we cogitate, our mind is active. When we use it, our behaviour is unpredictable.
36. Then, our instinct is the unreasonable impulsion that can be either good or bad depending, on the developing circumstance.
37. We often select thought to conduce our mind, but our instinct is what provides an alternative.
38. Perhaps it can be best explained in the end, as an irresistible part of our human mind.
39. Instinct corresponds to the state of our mind and will.
40. A person can make the general assumption that however odd it may seem, it is parallel with thought, when speaking of human behaviour.
41. If we spent our time emerged in thought, as we did with instinct, then we would discover that the contrast between them is not that unordinary as we once had presupposed.
42. There is so much to observe and understand, about the valid criterion of its concept.
43. Philosophy teaches us that emotions are never quite predictable, since instinct is always present in our lives.
44. Whatever notion we share about it is similar to the strange sensation of its collaboration.
45. As humans, we function with the basis of logos and ethos, yet the element of pathos is included.
46. Pathos is a state of mind connected to emotions, instinct, perception, suffering, equanimity and intuition.
47. All of these main properties of pathos are meticulously described in the Oracle.
48. To discern the truth, a person must know the difference of what is actually validity than supposition.
49. This analysis is exactly the reflection that we fail to recognise, when comparing instinct to thought, behaviour to impulsion.
50. There is no absolute need to attempt to obsess ourselves, with the elucidation.
51. What we need to know is the fact that instinct has forever been with us, since the initial inception of mankind.
52. Whilst we acknowledge its presence, we must be mindful of the absence of thoughts and emotions, when they compel us to react.
53. Our reaction as well as our action are the combined effect of the distinction of the mind to separate instinct from thought.
54. I am strongly convinced that the world one day will rely on thought than instinct.
55. What I cannot foresee is the situation to our sense of accomplishments, because we shall either remain disinterested or fascinated, by the concepts of philosophy.
56. Theism promotes the sufficient awareness of philosophy and the creator.
57. A concept is not functional, if that explored concept is not accurate.
58. Thus, the description that has been mentioned of instinct is in accordance to this theist philosophy.
59. What you perceive is not always, what is correct.
60. Instinct is meaningless, when there is no manifest perception.
1. The Oracle defines perception, as the organisation, identification, and interpretation of sensory information, in order to represent and understand the presented information, or the environment.
2. Perception is not only the passive acceptance of signals, but it's also shaped by the recipient's learning, memory, expectation, and attention.
3. In philosophy, perception is a function that permits the mind to interpret the concept of pathos.
4. It is a valuable contribution to the mind, since it can be definite in its observation.
5. Once our cognition is utilised, the thought becomes perception.
6. There is a pending issue that humanity attempts to understand about it.
7. What we do not realise is the impact that perception has on our thoughts.
8. It is aligned to thought and vision. It reacts to our decisions and actions.
9. It gives us the contingency to perceive with our cognisance, the sufficient amount of natural comprehension.
10. From this comprehension, we then react accordingly to our thoughts or perception.
11. What is logical is reason, what is instinctive is reaction.
12. Therefore, our mind is strictly mechanical, in the singularity of that process.
13. Perception is accredited to our senses, since it is intrinsically mutual in its capacity.
14. But the obvious question is, why does it induce the consequence that ensues afterwards?
15. That is to say, what induction can be surmised, with the action of perception, without the application of thought?
16. So much about thought is relatively insoluble to our understanding.
17. This is where perception is activated to attempt to decipher that abnormality.
18. Without the consuetude of its function, we are inhibited to understand the entirety of its meaning.
19. We might think that we perceive the truth, but the actual truth is sometimes, far from our casual suspicion.
20. The absolute transparency in that statement is found, in the task that perception fulfills.
21. There is a part that we perceive that penetrates, through our senses, when we are focused on the singular object that captivates our attention, whilst there is another part that surges always from our own mind.
22. Thence, the relation between mind and thought is present within perception.
23. The remarkable thing of its effect is the fact that perception can be applied to thought and instinct.
24. When we analyse that phenomenon, we are aware of that unique distinction.
25. The Oracle avers the concept of perception, as a natural function of pathos.
26. Even though emotions that are construed with pathos are negative emotions, the concept is fathomed, through our expressions.
27. Perception is a peculiar trait that forms a link with our mind.
28. Percipience is the awareness that observes our thoughts and emotions.
29. What matters is not the candid admission of that comparative contrast, but the question, about our lucid interpretation of those definitions.
30. Whatever reason or justification we assume, can only further our suppositions.
31. Pathos is an eternal conflict that stirs the process of harsh and emotional burden.
32. It is a laden experience that as human beings, we struggle to understand its meaning.
33. This is when perception serves the cause of formulating an effective resource for the mind.
34. Seldom does the composition of the mind require a thorough explanation.
35. Our perceptible ability to obtain the awareness to use its application is imperative to our essence.
36. We are by nature curious individuals that are explorative in our search for the universal truth.
37. Whether we agree to the notion that our emotions and thoughts are connected to perception is of an entirely debatable question.
38. Nevertheless, we must concur to the possibility that our deep emotions dictate the process of our actions.
39. Pathos is an element of philosophy that often is examined, through a psychological perspective than philosophical.
40. In the end, the only concept that should concern us is the reason for its introspection.
41. I rather concede to the theory that perception is necessary.
42. Verily, if we then possessed enough acuity, we should also possess equally, enough genuine perception.
43. We are connected through our thoughts and emotions, through it.
44. We are pensive and inquisitive people that acknowledge the correlative nature of pathos.
45. To attempt to understand the complexity of perception is to attempt to determine, the reason.
46. Perception can be fully established, within the firm structure of pathos.
47. It is a vital tool to be implemented, with logic and wisdom.
48. Our logic provides us with the application and our wisdom, with the basic knowledge.
49. Therefore, the concept of pathos is then defined, by the cognisance of perception.
50. Our acute perception functions in agreement, with our mind.
51. From our mind, we are able to perceive known or unknown thoughts at will.
52. The origin of those thoughts contemplated are sufficiently conglomerative, in the process of its praxis.
53. I do not doubt the significance of perception in pathos, instead, I merely seek its viability.
54. Philosophy is the way to meditative thinking, and it is the solution to our challenging predicaments.
55. Problems are solved by solutions, but they are assisted, by knowledge, wisdom, awareness and perception.
56. Until we accept the realisation that our emotions are compatible to the uncertainty of thought, then we are unable to understand the answers to our questions.
57. For every question there must be an absolute answer.
58. Either we find reason in philosophy or we stray away from universal knowledge.
59. Remember it is because of philosophy that we have a foundation of universal knowledge to teach and learn from.
60. Perception is a common factor in pathos, yet it is overshadowed by intuition.
1. The Oracle defines intuition, as the ability to acquire knowledge without evidence or conscious reasoning, or without comprehending how the knowledge was acquired in the end.
2. There are philosophers who contend that the word "intuition" is misunderstood at times or misused to mean instinct, truth, belief, meaning, instead realms of greater knowledge and other subjects, whereas others contend that faculties such as instinct, belief and intuition are factually related.
3. Plato in his book Republic attempts to define intuition, as a fundamental capacity of human reason to comprehend the true nature of reality.
4. In his works Meno and Phaedo, he describes intuition, as a pre-existing knowledge residing in the "soul of eternity," and a unique phenomenon by which one becomes conscious of pre-existing knowledge.
5. He provides an example of mathematical truths, and posits that they are not arrived at by reason. He argues that these truths are accessed using a knowledge already present in a dormant form and accessible to our intuitive capacity. This concept by Plato is also sometimes referred to as anamnesis. The study was later continued by his followers.
6. The metaphilosophical assumption that philosophy depends on intuition has recently been challenged, by some renowned philosophers.
7. Countless theories have been proposed before about it, but I shall concentrate on the matter of its relevance.
8. Its practicality is functional with thought and emotion, when neither is inhibited.
9. Thus, it can serve multiple purposes; but more importantly, it is the vehicle that coincides, with our instinct and mind.
10. What we obtain as knowledge is at times, the sole source to our connection to our mind and conduct.
11. Ergo, the circumstantial nature of its participation in pathos is not a subjection that we can dismiss so lightly.
12. To consider the concept of pathos, we must introduce the component of intuition, since it revolves around our emotions.
13. I have established the logic of the usage of intuition in this philosophy. Now, I shall elaborate the process.
14. Intuition is a unique form of knowledge that has not totally developed, because of a lack of natural comprehension.
15. What we cannot decipher in life, we tend to ignore or discard its practicality.
16. However, the main concept of intuition has been defined, as a useful function of the mind.
17. It must be treated like instinct, as a common factor in the process of our telic evolution.
18. We evolve as human beings and afterwards, we seek knowledge and wisdom.
19. There is a lot that could be learn of the great significance of intuition.
20. It is very unfortunate that we either fail to realise its effect or we choose to ignore its prime capability.
21. Within this capability is the realisation of an ongoing process that involves the concept of pathos.
22. The Oracle attests the daily need, for the utilisation of our intuition.
23. It is not a voluntary action like thought or an involuntary action like instinct.
24. What it represents is the alternative to thought and instinct.
25. Intuition can be learnt and then applied to our amassed knowledge.
26. How we apply it is based, on our assertive actions.
27. The specific averment of that postulate is defined, in the composition of our conspicuous interpretation.
28. Our mind is always in the continuity of thought, from day to night.
29. It is a consideration that is repetitive in nature and indefinite in circumstance.
30. Philosophy is the ultimate definition of universal knowledge and wisdom.
31. When we discover that wondrous realisation, we are amazed by the power of the mind.
32. And that is the reason that intuition is an indispensable element to pathos.
33. Emotions are unpredictable and unstable. That is why they require sound thought and intuition.
34. We can be proficient with the masterful skill of learning.
35. Our analysis or hypothesis of pathos can be correct to psychology.
35. Yet, we must be aware of the general contrast of each principle.
36. Therefore, it is incumbent upon us to distinguish the difference.
37. A genuine philosopher will attempt to expound his theory or concept with logic, whilst a psychologist, with the premise of the study of the human brain.
38. There is no irrefutable proof that can be surmised, as irrefragable then.
39. What is knowledgeable in effect, is the principal reason that we use intuition.
40. The present implication of its effectiveness is found, in the pattern of its usage.
41. It can be understood in many ways, but it is applied, through our knowledge.
42. That particular knowledge that gives us the comprehension we need to explore our existential intuition.
43. The consequential effect of its use has been discussed at length, but few philosophers have been able to offer a concise definition of its actual origin.
44. What we understand about intuition is the necessity of its function, as in the case with instinct, thought and emotion.
45. Once more, the common sense that prevails is that we are a genuine race of beings that respond to thought, instinct, emotion and intuition.
46. Without these elementary components, our mind would fail to establish a pattern of logic.
46. Pathos is recognised for its capacity to be expressed, in a broad range of emotions.
47. The dilemma that we are confronted is the reason, for our emotional unbalance.
48. All the elements of pathos are experimented, and then resolved, through the conceptual decipherment of our thoughts.
49. The key to intuition is the absolute recognition of its application.
50. If we are capable of understanding this premise, then we should be capable of understanding its basis.
51. A function cannot operate, if that function is not conducive to the mind.
52. Therefore, intuition is a fundamental aspect of pathos, because it is a mechanism that allows us to cope with emotions.
53. To be understood as a person is what we strive for in our lives, but to recognise the difficulty of that process is the acknowledgement of our wisdom.
54. Thus, when we effectuate the contemplation of what pathos signifies, then we have reached the ultimate state of that awareness.
55. Philosophy is not intended to be intricate in nature, instead, it is predicated on the logical precepts of its foundation established.
56. The Oracle needs no proof of science or religion to elucidate its natural criterion.
57. We must process the concepts of philosophy, including pathos.
58. Emotion is a pivotal part of the nucleus of our mind, as is thought.
59. The question is why do we continue to experience its negative side more than its positive side?
60. Wherefore, do we continue to experience this dark side that is called suffering?
1. The Oracle defines suffering, as an experience of intense unpleasantness and aversion associated, with the perception of harm or threat of harm in an individual.
2. Suffering is the basic element that makes up the negative effect of affective phenomena.
3. The opposite of it is pleasure or happiness, but suffering is often categorised, as a physical or mental stage.
4. It may come in all degrees of intensity, from mild to intolerable. Factors of duration and frequency of occurrence usually compound that of intensity. Attitudes towards suffering may vary widely, in the sufferer or other people, according to how much it is regarded as avoidable or unavoidable, useful or useless, deserved or undeserved.
5. Hedonism, as an ethical theory, declares that good and bad consist ultimately, in pleasure and pain.
6. There are several hedonists, in accordance with Epicurus and contrarily to popular perception of his dogma, advocate that we should first seek to avoid suffering and that the greatest pleasure lies, in a robust state of deep tranquility called ataraxia that is free, from the worrisome pursuit or the unwelcome consequences of ephemeral pleasures.
7. Suffering is the culmination of the most horrible state of human affliction imagined.
8. We can debate the real issue of its rudimentary cause with a cogent justification, but the argument will be limited to fathomless presuppositions.
9. In the end, what matters is not only the omission of the cause, but the failure to not acknowledge the admission of the truth.
10. Suffering manifests, in the multiple facets of our quotidian lives.
11. It can appear in the guise of pain, sadness, encumbrance, anxiety, stress, depression etc.
12. Its degrees vary from mild to severe, and it can seem very physical, mental or emotional.
13. It does not necessarily distinguish, from either degree of its variable.
14. It can be at variance, a sudden stage or a gradual stage of unbalance.
15. To be mindful of its existence is to be prepared, for its uncertain nature.
16. It is an unfortunate circumstance that the world is plagued with suffering.
17. Whether we acknowledge its existent reality is a matter of interpretation.
18. Humanity through the seed of corruption has forsaken the need to rid the world of this agonous state of depravity.
19. However, the one thing that we must realise is the fact that its consequence is lethal and cruel.
20. Suffering is demonstrated in several forms that we are wont of its unwanted presence.
21. The unusual composition of its nature is what has perplexed the minds of philosophers for decades.
22. We have been instructed that suffering is the root of our misery, yet we have not understood the inducement.
23. From the clear induction that has been surmised then, it is the evident sign of the discomfort of the soul and mind.
24. Hitherto, the relation between the mind, body and soul has been always attached to the plight of suffering.
25. We can examine the original process that causes it and come to the conclusion that it is a natural sequence of episodes that have been defined or not.
26. The Oracle accentuates the concept of suffering within pathos.
27. The obvious characteristics of pathos is conceived in the aversion of emotional crisis.
28. Its actual perception we can apply to the tangibility of our common sense.
29. This form of logic is accessible to the analysis of our perception of it.
30. There are different levels of suffering and each one of them deals, with the degree of its variety exposed.
31. All of these levels are experimented, in one form or another.
32. At times, we could be unaware of the distinction of one level or the other.
33. Nonetheless, we must cope with the uncertain realisation of what does suffering resemble and mean?
34. Plato said, "A state arises, as I conceive, out of the needs of mankind; no one is self-sufficing, but all of us have many wants."
35. If we could comply with that notion, then the concept of a society would be constructed, on the principle of the betterment of the state.
36. To determine the factors that contribute to suffering, we must procure the sufficient understanding of its definition.
37. Herein is, where the decisive point of the argument is putative.
38. There is no indubitable thought that could dismiss the relevance of suffering.
39. Nothing is equal to the state of universal suffering.
40. The question is humanity prevalent to the universal suffering of our societies?
41. Perhaps the concept of human hardship can be entirely interpreted, as the apparent contradiction of our reality.
42. Suffering is the veritable reason that we attribute the acknowledgement of the worse period of our lives.
43. When we are sad we suffer. When we are in pain and agony we suffer. When we are unstable we suffer.
44. It is the constant uncertainty of it that we struggle to find a logical solution.
45. We either subscribe to the thought that we are no better off than in the past or that we are unable to adhere to the logic of that interesting consideration.
46. Could we not concur to the possibility that we need to examine studiously, the horrible finality of suffering, in order to erradicate its existence?
47. The time we would dedicate to that task would be timeless, since it would require an implausibility to occur.
48. The world is full of incredible cases of human suffering that we cannot recognise its effect so plainly.
49. There is no human being that desires to be wretched in life or stricken with suffering.
50. To suffer is a horrendous consequence, but to suffer alone is worse. It is to be imposed, by an unyielding phantasmagoria.
51. That horrific nightmare can result then, in an inscrutable truth.
52. A truth that we must accept, with no actual guarantee of its resolution.
53. We can attempt to equate endless theories to the connotation of suffering, but its description is relatively indefinite.
54. Any form of philosophy deals, with the cause and effect of an imminent problem or situation.
55. The urgent thought that my pain is greater than another person is considered invalid, since the concept is not measured, on the concomitant demonstration of human affliction solely.
56. The Oracle prefers the analogy that we receive as much as we give, in the context of its complexity.
57. Hence, we are the immediate recipients of a cycle that is repetitive in nature.
58. From the profound chasm of suffering, the concept of respite is then conceptualised.
59. Time will determine the answer to the question of how do we recognise the degree of our suffering.
60. Perhaps the answer could be discovered, in the discernible trait that is our equilibrium.
1. The Oracle defines equilibrium, as the balance to all that we have or seek. It is neither of any extreme and its purport is to provide a just measure of mental stability.
2. It is the presumable opposing force, against the instability of our actions and decisions.
3. Equilibrium is the final property of pathos and its function is to stabilise the mind.
4. Its recourse is frequently sought, through the aspect of our necessity to have balance in our lives.
5. Plato said, "He who is of calm and happy nature will hardly feel the pressure of age, but to him who is of an opposite disposition youth and age are equally a burden".
6. We must comprehend the eloquent words of Plato thus expressed, as a vision of how to conceive a pluralistic state of cognition.
7. The concept of enlightenment is mentioned by philosophy, but equilibrium has been attached to its process.
8. This is the general reason that equilibrium is necessary in pathos, and in the mind, body and soul.
9. The ultimate preservation of philosophy is explicitly seen in the teaching of its precepts.
10. If we do not have the sufficient recognition and wisdom to obtain equilibrium, then we are unable to understand the process that develops afterwards.
11. Equilibrium is an integral part of pathos, and therefore, we must concede to its reasonable validity.
12. There are multitudinous ways to reach this unique balance, but only a handful of people reach its optimal perfection.
13. Philosophy is not to be mistaken for religion, instead it is the prime realisation of a belief that requires only practicality, as its utilisation.
14. Whether the concept of equilibrium is understood is primarily the question.
15. The Oracle does not require a description of it to know the actual meaning of its capacity.
16. As exponents of its instruction, we rely on the interpretation of its teaching.
17. The basic understanding of that premise is the fact that it corresponds to the universal truth.
18. The veracious composition of that realisation acknowledged is the natural expression of philosophy.
19. We attempt to use the applicable method of thought to accomplish the balance we need to proceed to the state of our awareness.
20. By realising that, we are able to define the quintessence of the structure of pathos, with much clarity.
21. An apparent structure of our equilibrium would be the concept of our mental, physical and emotional state of mind.
22. The arbitrary notion of our interpretative vision, about the significance of equilibrium is demonstrated in the decisive point of convergence, between instability and stability.
23. It is truly impossible to know the origin of the distinctive separation, except that it is an opposite extreme from one another.
24. We could take into great consideration, the unusual correlation that the mind, the body and soul share, with the attainment of equilibrium.
25. There can be no harmony or tranquility, if the mind, body and soul do not experience balance.
26. For that one reason, we need it to be able to achieve a broad enlightenment.
27. Therefore, this concept of philosophy is in accordance, with the principles of other theories explored of its nature.
28. Our specific preference is to acknowledge the the consequence of ignoring the function of equilibrium.
29. Any errant misconception of it could cause a dismissal of its relevance.
30. In the end what should matter is not what others perceive, but what we are inclined to understand.
31. To better understand something, there must be a balance in our thoughts and actions.
32. Equilibrium is that certainty that we can use to maintain our cognition.
33. With it, we can explore the fundamental aspect of its purpose afterwards.
34. Nothing in this philosophy is designed to bewilder the mind, instead to assist it in its capacity.
35. We are responsible, for our actions, as with our active decisions.
36. Life is a matter of common circumstances that we either accept or ignore.
37. We can choose to be aware of the necessity of equilibrium or we can be ignorant of its usage.
38. In whatever manner we decipher that analysis, we are consciously, a participant of its function.
39. People are with frequency troubled, by the instability that affects them.
40. They appear to be incapable of distinguishing the value of a sound mind.
41. The mind must have equilibrium to be functional, and adapt to the situations that are ongoing.
42. I can further explain the notion of equilibrium, but it is not necessarily needed.
43. What is required is the comprehensive nature of its involvement in pathos.
44. It is within the general concept of pathos that we are reminded of its effectiveness.
45. Whilst it is certainly true that absolute insanity disrupts the state of equilibrium, the body can still function, under instinct and to some extent with intuition.
46. The process is a difficult one to surmise with deliberation.
47. Even though it is indeed a practical issue, the supposed concept is yet to be proven, as fully effective.
48. Therefore, the idea that we can survive on mere instinct and intuition is highly debated.
49. Then, without the contributing factor of equilibrium, our judgement and actions would be nullified.
50. We all have experimented the fascination, with instability and stability.
51. Equilibrium is the essential reason, for the distribution of universal knowledge and wisdom.
52. Our mind is constantly being challenged and disruptive, with the merciless bombardment of thoughts and emotions.
53. They are very ambiguous and at times unpredictable, in their interesting composition.
54. The Oracle is predicated on the precept that pathos is a just component of understanding philosophy.
55. We cannot forget that every property of the principles of philosophy are devised, for a basic reason.
56. Time is the undeniable judge of all our actions and decisions taken.
57. Philosophy has forever been considerate and aware of the interminable thing that is called time.
58. It is us the human beings that have then evolved, into intellectual tellurians of the planet.
59. But why do we struggle to be in control of our emotions and thoughts?
60. Why can we not realise the meaning of the concept of eros?
-Eros is the fascinating element of philosophy that depicts love and desire amongst humans.
1. The Oracle defines love, as the variety of strong and positive emotional and mental states, ranging from the most sublime virtue or good habit, the deepest interpersonal affection and to the simplest pleasure.
2. Love refers to a sentiment of strong attraction and emotional attachment.
3. It can also be a virtue representing human kindness, compassion, and affection, as the unselfish loyal and benevolent concern for the good of another.
4. Love in its various forms acts as a major facilitator of interpersonal relationships and, owing to its central importance, is one of the most common themes in the creative arts.
5. It has been postulated to be a function to keep human beings together, against solitude and to facilitate the continuation of the species.
6. Ancient Greek philosophers had identified five forms of love: essentially, familial love (in Greek, Storge), friendly love (Philia), romantic love (Eros), guest love (Xenia) and divine love (Agape). Modern authors have distinguished further varieties of love: unrequited love, infatuated love, self-love, and courtly love.
7. I shall attempt to elucidate the philosophy of love, within the concept of eros that explains the nature of love, and discuss its concept in general.
9. First, I shall explain the three concepts that are familial love, friendly love and romantic love that form a part of the Oracle.
10. Familial love or storge is the general concept of love that is associated to the family.
11. The family is the fundamental component, in the structure of humanity and our societies.
12. We are taught since birth that the nucleus is the family and therefore, we learn the affinity of that fond affection.
13. It is a love that is shared, between a parent and a child, or amongst siblings and the family of kindred.
14. The powerful relation of this kind of love is direct and hereditary.
15. It tends to be the most common and strongest expressed and demonstrated by people.
16. The bond that is known of this love is as well generational and conspicuous.
17. Its inclusion is of the optimal involvement of members of a family linked, through lineage.
18. The second form of love is friendly love or philia in Greek.
19. This form of human love is noticeably witnessed, amongst people of the closest affinity that is not romantic.
20. It does not require romance, but can be sexual in nature.
21. It is a special connection that is shared, through the specific bond of friendship.
22. Friends are those that confirm that special relation, between people.
23. They are very much devoted and loyal to the cause and meaning of the concept.
24. This concept of love is the most debatable, since it can be extremely difficult to define under certain circumstances, yet, the nature of its involvement is of a desirable effect and appreciation.
25. Finally, there is the third form of love that is known as eros, romantic love.
26. Romantic love is the relation that is based on trust and mutual respect, because it is of a considerable amount and worth to people that seek or share its function.
27. Romance is defined, as a pure and natural expression of real love and is the love that nourishes our heart and emotions at the same time; although we often believe that it is the realisation of the greatest form of love expressed willingly.
28. There can be no doubt whatsoever that this type of love is the most challenging, but the most beautiful also, amongst us humans.
29. Plato said, "To love rightly is to love what is orderly and beautiful, in an educated and disciplined way."
30. "Those who intend on becoming great should love neither themselves nor their own things, but only what is just, whether it happens to be done by themselves or others."
31. If we only thought that love was an immense emotion of intensity, then we would not discover that it can be just or unjust, since throughout the history of humanity, this form of love has been the prime foundation of our principles of love.
32. We fancy the deep notion that love is only an emotion that is conjured, in our mind and heart, when it is not.
33. It is the purest form of an expressive composition that we have created.
34. Thus, the unique relevance of its function endures, in the purpose that it serves.
35. It serves the human heart, soul and mind, when applied correctly.
36. Perhaps, love cannot always be practical or reasonable, when it is no longer shared, between two loving persons.
37. Regardless of its circumstance, we cannot reject the premise of its effect and consequence.
38. It is the property of eros that is the most wanted and yearned, by the values of our societies.
39. If we did not share this firm relation with others, then its function would be futile.
40. Love can be what you want it to be, as long as the person loved, loves that other person in return.
41. There is no necessity to describe its nature, with the application of religion or science.
42. Its absolute capacity then demonstrated reflects the power of its efficacy.
43. The Oracle offers the description of love, in a philosophical manner that can be construed as genuine.
44. We either embrace the emotion of love with acceptance or we disregard its practicability.
45. If we choose to experience it, we are conscious of self expression.
46. But if we don't, then we are omitting a very candid admission of the truth.
46. Love is ever sustainable to the substantial portion of our emotions.
47. It can be an insoluble mystery, very much like a mystical experience, when it is manifest.
48. So much has been written, about its unusual nature and interconnection to the heart.
49. The heart in all our internal organs seems to be the engine of love, yet it fills the mind and soul with, such profound state of emotional gaiety.
50. It is the natural aliment that feeds our soul, body and mind, in accordance to our need for it.
51. However, it has no guarantee of success or failure, because it is merely an expressive emotion.
52. Nothing about it can be understood, as a simplistic theory of logic.
53. There is no magical potion or mathematical equation that could best determine its unsolvable origin.
54. At times, the purest thought could be then attached to the purest emotion, but it does not mean necessarily that it is true love.
55. What we express with emotion is not always, what we are thinking.
55. Love is an expression that few people comprehend in the end.
56. It is a prize unattainable to some, whilst achievable to others.
57. With it, we are conscious of thought, and without it, we are devoid of emotion.
58. The evident circumstance evolves into a consequence that either is good or bad, natural or unnatural.
59. Love has innumerable definitions, but its meaning is consistently, an emotional feeling of an unexplained origination.
60. Ergo, the concept of love is comparative to the concept of desire of which it must coexist.
1. The Oracle defines desire, as a strong feeling, for a person or object that is typically coveted or wanted.
2. In The Republic, Plato argues that individual desires must be delayed, in the name of the higher idea.
3. In De Anima, Aristotle claims that desire is implicated, in animal interactions and the propensity of animals to motion; at the same time, he acknowledge that reasoning also interacts with desire.
4. I shall confirm the concept of desire, in the decisive aspect of philosophy that pertains to human beings.
5. The notion that desire is denoted as implicitly a longing for someone or something must be elaborated.
6. Rational behaviour is what separates us from other animals. We have thought and not merely instinct. We have the conceptual understanding of love and desire.
7. The concise distinction that I shall make revolves, around the elements of desire and love.
8. Desire is so frequently compared to sexual appetency in religion and science, yet it can be thus interpreted, as the epitome of the expression of love.
9. The presumed antecedence of desire is then acknowledged in the concept of eros, as the clear element of its composition.
10. Whilst we consider love integral to eros, desire is as equally pleasant in nature.
11. We can as well surmise the difference, between what we feel and what we want, and it can be non sexual in its comparison.
12. To desire is to want and to love is to feel. Then, we realise that one is as natural as the other, within the broad concept of eros.
13. The reality of desire is that we are conscious or unconscious of the distinction of its capacity.
14. As human beings, we are not entitled either love or desire, but we crave their basic function.
15. Desire is the inducement to our inner thoughts that can be secretive in its inception.
16. However, as with love it can be injurious in its consequence.
17. Every one is capable of having desire and love.
18. It is a real emotion that seldom requires intuition, since it has thought and instinct.
19. Philosophy differs with psychology in respect to the aspect of its implication.
20. The analysis with the applied idea of that definition implies the concept of the interpretation of the mind.
21. Desire is applicable to the emotions that are linked to its main function.
22. Nothing seems to be what it appears, unless there is a definite explanation.
23. And from within that explanation, there exists the reason.
24. It has a purpose in life that can be singular or multiple in its function.
25. There are certain factors that contribute to the increase in desire according to philosophy.
26. One of them is impulsive behaviour and the other is obsession.
27. We can learn to distinguish the contrast between them, but it is the perception of both that is a fascination to us.
28. Desire is an emotion that can control our thoughts as with our impulse.
29. Indeed, our cognisance assists us in that clarification.
30. When we desire anything or anyone, we usually are aware of its necessity.
31. From our awareness, we obtain the knowledge to understand desire.
32. Once we understand it, we can explore its illimitable boundaries afterwards.
33. The obvious propensity to desire is indeed, a natural proclivity we express at will.
34. We seek it to satisfy our caprices and emotions, although, it can induce vices.
35. The concept of desire is too ambiguous to be defined, with supposition or theory.
36. It requires a profound introspection to be understood, for its original meaning.
37. Therefore, what we then contemplate is not always desire, but the plausibility of a thought that requires action.
38. We can choose to experiment desire or love or ignore its effect and value.
39. There is so much to realise about the concept of eros that we simply misconstrue its reference.
40. A function like desire needs a prevailing thought to generate its interest and necessity.
41. What we desire is often, what we cannot achieve or obtain.
42. We possess the faculty to desire so easily something that we cannot have, yet the desire remains active in our conscience.
43. We can convert that desire into pleasure or into love, if we allow that emotion to develop.
44. Desideratum is what provides us the ability to express any emotion that is considerably accessible.
45. The actual relevance of philosophy is measured, in the application of its properties.
46. The Oracle permits our minds to be ruminative, in our thoughts and occupied with our necessities.
47. Desire is a necessity, when it no longer is an emerging thought.
48. If we dismiss the importance of it, then we cannot recognise the concept of eros.
49. Love is love and desire is desire, but the question is, what is the reason for their existence, if we do not experience either one of them?
50. Desire has a logical purpose as does any other emotion. We demonstrate it afterwards, as we acknowledge its instrumental capability.
51. The human body is able to be nourished by love or desire.
52. Thereby, the process that causes our reaction to its effects is prompted, by our instinct and intuition.
53. It is banal to presuppose its origin, when we fail to recognise its existential function.
54. Can we truly define desire as a mere emotion of our expression, or can we think or surmise that its contingency is based on its procurement?
55. I rather concede to the notion that it is what we apply its unique definition to signify.
56. The Oracle attests to the fact that we are curious in our nature to seek answers to our questions.
57. We learn by our experiences, the true relation, between desire and love, as we can debate the concept of desire, within science or religion.
58. Plato stated that human behaviour flows from three main sources: desire, emotion, and knowledge.
59. However, we must acquiesce at least, to the certain reality that desire is an operation in our lives that is very natural.
60. It operates in accordance with the thought we utilise, but to enjoy it, we must apply the known concept of pleasure.
1. The Oracle defines pleasure, as a specific mental state that provides an array of deep emotions, such as happiness, entertainment, enjoyment, ecstasy, and euphoria.
2. Epicurus and his followers defined the highest pleasure, as the absence of suffering and pleasure itself as "freedom from pain in the body and freedom from turmoil in the soul".
3. According to Cicero, Epicurus also believed that pleasure was the chief good and pain the chief evil.
4. Utilitarianism and hedonism are philosophies that advocate increasing the maximum of the amount of pleasure and minimising the amount of suffering.
5. The genuine philosophy of pleasure we shall discuss at length is about the sentiment expressed by our mind and body.
6. What differentiates pleasure from desire is that one is a state of satisfaction, whilst the other, a state of yearning.
7. That is to say, pleasure is something receptive and desire a want that we seek to fulfill its function.
8. It can be interpreted in countless ways, and perceived in an ambagious manner that is not at times conventional.
9. What we seek in pleasure is something that gives us, then a complete gratification.
10. It is to satisfy a desire, a passion, a love or a joyful expression that can exceed, any ordinary penchant.
11. It is quite common to attach it to our emotions, but it can be much more meaningful than a delightful emotion.
12. Afterwards, by discovering what type of emotion and thought that compels us to it, we become mindful of the benefit of its effect.
13. This permits us to explore the boundary of our thoughts and emotions with consistency.
14. If we are to presume that pleasure is a form of human gratification, then we must conclude that its function is more propitious than harmful.
15. Our sense of awareness is aligned to our conductual actions.
16. And from those conductual actions, our thoughts and emotions correspond to our mind and body.
17. During our lives, we are conscious of the relativity of emotions and their distinction.
18. There is a pattern of emotions that reflect pleasure and the comfort that it is then demonstrated.
19. The analogy that is made about its connotation is not fully understood, in its original contexts within psychology.
20. Philosophy teaches that human beings are conscious of the state of pleasure, but their actions are not always enticed by emotions.
21. Thoughts can impel our mien and reaction, towards the emotions expressed.
22. Whether we accept that realisation depends, on the fundamental basis of our perception and discernment.
23. The elements of pleasure are found in the formation of our emotions.
24. To attempt to determine the cause and effect of pleasure, one must afterwards experiment its capability.
25. It does not impose upon us its effect, if we do not concede to its practice.
26. Different emotions are compatible to pleasure, and several manifest in the form of pleasure.
27. The inference about its state is connected to the precept of eros.
28. Eros, then compliments the method of pleasure.
29. This method is believed to be, a concept exposed of philosophy.
30. If we practise philosophy in the manner that the Oracle professes, then we could reach enlightenment.
31. Pleasure can involve leisure or activity, since it does not specify its true nature.
32. Every sensation that is situated with it can be directed, by the impulsive action of our behaviour.
33. People want to obtain the great essence of pleasure, at the cost of their sacrifice.
34. An emotion of it is connected to the state of mind that recognises that emotion.
35. We conceive the idea that it offers us the option of sensing the actuality of its purpose.
36. Philosophy is the teaching that inspires the most challenging issues that burden human beings.
37. The concept of eros has been included, within the elements of the Oracle.
38. Its origin is an anonymous mystery to be solved, without sufficient details.
39. The general characteristics of pleasure are witnessed, in the act of its present development.
40. Then, what constitutes as pleasure gives us the solace of a timeless enjoyment.
41. Therefore, the relation that is shared, by our emotions and thoughts is pertinent to the philosophy of eros.
42. Eros can be established, as a concept that is invariable and necessary.
43. Our intent interpretation of its usefulness describes the manner that it serves its function.
44. Pleasure is immensely vital to the process of eros, in its entire composition.
45. The time that we spend or allocate on it is inmeasurable and afterwards unpredictable.
46. Thus, the notion that it is only found in the acknowledgement of its influence is not accurate.
47. Pleasure is an attribute that is precisely, the thing that we appreciate the most about eros.
48. It reminds us of the wonderful facet that is ascertained, through the deliberation of an imminent action and sentiment.
49. Our perceptible ability to express it is a palpable reminder of the extent of our emotions.
50. When they are tangibly active, then they become a moment of pleasure.
51. This form of assimilation of the mind and body does not negate the power of its arduous contemplation.
52. On the contrary, pleasure is a just measure of contentment and acceptance of the human emotion.
53. How we approach its concept is then determined, by the consequence of our actions.
54. A completion of these actions are significant of the role of pleasure in our thoughts.
55. No credible assumption can be discarded so plainly, without the application of thought.
56. And pleasure is conditioned to the quality of any emotion we share, amongst each other.
57. The Oracle enlightens the mind, body and soul, with the concept of eros.
58. We attempt to understand the basis of its noticeable subject.
59. From this subject, our observation is used to suspect the relevance of its corollary.
60. To receive pleasure is to experience the absolute state of sex.
1. The Oracle defines sex, as a human act that involves the interaction of people or the mind to then accomplish its effects.
2. Within this philosophy the concept of sex shall be limited to the various acts expressed and demonstrated of its nature.
3. The biological or psychological aspects of sex will be omitted, since the specific issue being address is solely a philosophical question.
4. This implies that the concept described is thus attached to the state of mind of each individual.
5. We can decide afterwards, whether or not its interpretation is effective and accurate.
6. The exploration of sex is not a unique occurrence any longer, yet we are intrigued with our curiosity to decipher its composition in every aspect.
7. Its validity is judged, by its capacity and conformity to our sexual desires and needs.
8. Religion depicts the act of sex or any sexual relation, between two persons in holy matrimony, and science, as a biological factor of human reproduction.
9. There is no dispute in the cogent argument for human preservation, but the general perception of this philosophy is to acknowledge the natural function of sexual activity, without the constraint of religious guilt.
10. Sex can be displayed and understood, in multifarious manners and manifestations.
11. We can make the sensible determination that it is an innate function that we learn to develop, in the evolving stages of our lives.
12. From these stages, we become more mindful of its pleasures and consequences.
13. The Oracle professes it to be a unique experience that human beings experiment daily.
14. We should not be confined or restricted of its effect and pleasure.
15. Its enjoyment is something that all people should share, amongst consensual adults.
16. Sex and sexuality are often erroneously mistaken with one another.
17. Sex which is the topic being discussed is the sexual act that is conceived, by physical contact or fantasy.
18. On the contrary, sexuality is the definement of an individual's sexual preference or inclination.
19. It does not require the concept of the act of sex, instead it only relates to the acknowledgement of the behaviour.
20. Sex is not reduced or limited to our physicality or any gender whatsoever.
21. It can be expressed and shared, in all forms of human demonstration.
22. It does not exclude any practice that is regarded as sin in religion, as long as that practice is healthy and not deleterious, amongst consensual adults.
23. It has been designed to be a liberation of our mental and social encumbrance.
24. Its conception is not dictated, by an interpretative notion of religious or scientific value.
25. Sex is the conducive point of convergence, where necessity and desire coexist, as the linkage to the body and mind.
26. The incredible beauty of sexual exploration is the emotion and thought shared, in the physical or mental act.
27. Philosophy teaches us that we are capable of understanding our mind, if we allow it to be exposed to knowledge and wisdom.
28. This is the incentive that we ponder and the fulfilment that we seek.
29. We can choose to partake in any sexual activity that is innocuous in nature.
30. Why should sex be an inhibitory act imposed upon us, when it is a natural function of the body, mind and soul?
31. In the space of our thoughts and emotions the concept of sex must operate, within our human necessities.
32. Ergo, what differentiates us from other species of animals is the singular fact that we can distinguish with thought what animals react with instinct.
33. Sex is a perfect example of that eventual comparison.
34. We should never forget that distinction, and we must admit the superiority of the human mind.
35. It is not a mere question of scientific evolution or biology, but one that involves the expansion of the mind.
36. This is where philosophy differs, with science and its insistent analogy.
37. Our inquisitive mind instigates our perspicacity that allows us to explore the boundary of our sexuality and sexual inclination.
38. We are comforted by the assurance of our mind that recognises the desires that enable our sexual activities.
39. Once more, sex is as natural as the need, for satisfying our thirst or hunger.
40. Sexual appetency is not to be confused, with sexual obsession or deviousness.
41. Decency is not measured by moral guidance of religion, but by the precept of logic and ethics.
42. Whilst desire can be an uncontrollable urge or compulsion, our mind when in its full faculty can control the obsessive impulse, with clarity and volition.
43. It is not about the suppression of the desire, but realising the unstable nature of this peculiarity.
44. Knowledge offers the supportive concept to the theories on the topic of sex, but it is not any analysis or hypothesis of any permissive sexual conduct.
45. Philosophy can instruct a teaching on any theme including sex, yet it is incumbent upon the person to heed that teaching.
46. The Oracle does not promote sexual escapades of what religion denotes as licentious affairs, but it does not advocate the restriction of its involvement neither.
47. Sex is a practical matter that does not need to be complicated, by the rigidity of religion or science.
48. If we entertain the thought that pleasure is connected to satisfaction, then its concept in philosophy is understood as verbatim.
49. Everything about it is subjectively interpreted and pondered, with observation and thought.
50. What we experiment we learn, and what we learn is an experience that will inform us of the distinction of what is right from wrong, healthy from obsessive behaviour.
51. All of us that are ripe of rightful age are conscious of our sexual desires in time. We know, when they are apparent and become pleasure.
52. Puberty is a biological factor, but sex has no limit to its stage of manifestation, when it is only an indefinite thought that remains, in the profound consciousness of our mind.
53. What excites us sexually, can be considered to be desire, and what excites us emotionally, can be considered to be love.
54. The difference is in the meaning of that variable that we actually contemplate afterwards.
55. With the recognition of sex, we can debate the relevance of its function in our society or leisure.
56. The body responds to its needs, as does the mind and soul accordingly.
57. There is one magnificent thing that should be known about it, and that is the expression of its effect.
58. We are born to discover the essence of sex, and we learn the application of its discipline subsequently.
59. The contexts that have been discussed in the Oracle have offered each reader, an insight into philosophy.
60. To attempt to determine the signification of sex and its substance, we must first discover the meaning of acrasia.
Lack of self-control
1. The Oracle defines acrasia, as the state of mind in which someone acts against their better judgment through weakness of will.
2. Philosophy teaches us that acrasia is the state, when the state of mind is at the most susceptible stage of that exact period.
3. In the dialogue Protagoras, Socrates attests that acrasia does not exist, claiming "No one goes willingly towards the bad".
4. Aristotle reasons that acrasia occurs as a result of an opinion. Opinion is formulated mentally in a way that may or may not imitate truth, whilst sexual appetite is merely a desire of the body. Thus, opinion is only incidentally aligned with or opposed to the good, making an acratic action the product of opinion instead of reason.
5. Therefore, if we were successfully to apply that concept of Aristotle, then we would make the conclusion that our will makes the distinction, between reason and opinion.
6. As for the observation of Socrates, his claim is more of a classical form of philosophy.
7. In this universal philosophy of theism, the concept of acrasia is important to the system of eros.
8. The Oracle is predicated on the elements of the precepts of each variable of this philosophy.
9. What differs in the interpretation and contrast is the theist point of view that is the opposite of the traditional ancient Greek philosophy.
10. The Oracle reveals the concept of acrasia, as the individualistic reason for what religion describes as sin.
11. If we apply this analogous concept to our discourse on acrasia, then we would discover the impact to that realisation, through our circumstantial circumspection.
12. The ideal comprehension of acrasia is the acknowledgement of a natural thing that is to error, because of a deviation we have caused knowingly.
13. Discipline is the fundamental component in our will that decides the powerful effect of that outcome, through our reaction.
14. Whether it is involuntary or voluntary in its comparison is the precise example of our perception.
15. This philosophy is based on the argument that people are genuinely imperfect beings in nature.
16. Thus, what constitutes as the lack of self-discipline in humans is the failure to recognise the burden of our invulnerability.
17. As susceptible beings on Earth, we are in constant conflict with each other and with ourselves also.
18. There are times, when pragmatism in a matter is more meaningful than idealism.
19. In this case, we can demonstrate our faults and mistakes, with admission of what we have done erroneously.
20. Acrasia allows an individual to admit to that mistake, by recognising the wrong that has been committed.
21. The concept of sin in religion is accompanied, by the concept of temptation.
22. The mention of temptation as with sin is a mere reference to establish an analogy.
23. With this type of philosophy the two references are rendered useless, since it is considered that acrasia is responsible for our actions.
24. There can be no doubt that whatever feeling or thought we can experiment as bad and unhealthy is attributed to the lack of self-control.
25. If we do not possess control, then we are no longer operating, as resolute proprietors of our discernible thoughts.
26. Thus, this would imply that the state of the mind is extremely vulnerable to discomposing episodes that are caused by the intrusion of acrasia.
27. It is of vital importance that this distinctive element be disclosed, as part of eros, since it affects the state of our emotions that are visibly expressed in love or desire.
28. The discord of this point of the argument can be settled, if we can accept the notion that something within our daily comportment is the cause to our errant actions.
29. This certain behaviour can be attributed to determining factors known to us, such as disillusion, disinterest, instability or disinclination.
30. Philosophy is the eternal belief that every question has an answer and therefore, the inducement to resolve that question, is in the meaning of that interpretation.
31. The concept of acrasia is defined in the empirical process of thought, emotion and action.
32. Within the emergence of this philosophy, the intricacies are deciphered, by logical premises that are proposed, with concomitant theories that support the philosophy of the Oracle.
33. The basic assumption that is asserted in the Oracle is the indisputable formula to human behaviour.
34. Acrasia can be analysed and compared to the analogies of psychology in science or to redemption in religion.
35. Yet, what is of a grave interest is the confirmation of the problems that can occur consequently.
36. Once we have taken into account that significant acknowledgement, then we can proceed to propound the needed solutions.
37. Our ability to enable our mind to be enlightened, by the completion of our reasonable thoughts is the paragon of control and discipline.
38. If we surmise that conceptual meaning, we would discover the relativity of that process.
39. It is a process that develops naturally in us through time, but we are at times unaware of its effect.
40. How we process any form of thought is the precondition in solving the riddle that confounds us.
41. Acrasia is not always facile to dissuade, since we are imperfect beings that are incapable of anything, without a foundation of belief.
42. We must be disciplined in our behaviour, thought and emotion that we exhibit in our expressions.
43. Although we are induced by the contemplation of the detriment of unhealthy thoughts educed, we must be conscious of the ramifications.
44. To not fully understand is not a pretext, but ignorance of our own perception.
45. Generally, we tend to address the issue of our predicaments, with knowledge.
46. Nonetheless, the quandary is more of not what we know, but what we assume to know and is mistakenly false.
47. And that in itself is a very common experience that has transpired constantly to us in our lives.
48. The interesting thing is what we learn ultimately, from that memorable experience.
49. The tacit nature of our thoughts are deduced, from the precision of our tact.
50. Any form of ambiguity is resolved, through the deliberation of thought.
51. Philosophy advocates the function of logic, knowledge and wisdom to guide us.
52. This form of philosophy promotes the concept of logos, ethos, pathos, eros and athanatos, within theism.
53. All our purposive activities are consciously attached, to an intelligible system that we call belief.
54. This credence is acknowledged as philosophy, and is the cognitive method to proceed, with analytical subjects.
55. Any appetition that can cause us to stray from a genuine belief is consequence of a circumstantial nature.
56. Therefore, the relation we have with the prime fundamentals of that belief can prepare us for the precepts, but it does not preclude our undoing.
57. If we are not disciplined enough to control our thoughts and actions, then the basis of any philosophy is ineffectual.
58. For that reason, the mind and body are integral to the intrinsic nature of our mental and physical discipline.
59. In the process that is undertaken of a concept, we are conscious of the relativity of the distinction, between logical or illogical.
60. We accomplish that, when we have realised the fulfilment of a state that is commonly known, as satisfaction.
1 The Oracle defines satisfaction, as the state of acceptance of an enjoyment that pleases us in its entirety.
2. Therefore, it can be an emotional state of a complaisant nature or a desirable effect.
3. Satisfaction is the culmination of the distinction that is made, about a personal or impersonal gratification.
4. It is not necessarily of a sexual nature, but it does not exclude its feasibility.
5. When we are referring to the denotation of satisfaction, we are addressing more the issue of its proclivous practice.
6. Satisfaction can signify several concepts of which we can interpret and apply then.
7. Subsequently, the concept is a natural form of conformity that is introduced, through deliberation.
8. We are often uncertain of what pleases us or not, and it is the mere realisation of that satisfaction we desire.
9. Ultimately, many things can be experimental in the state of our satisfaction that we are aware or unaware of its benefit.
10. Within the mere concept of eros, it is extremely crucial to its practical function.
11. Love, desire, pleasure, sex, satisfaction, acrasia, are the fundamental properties of the concept of eros.
12. If we conceive to the notion of these properties, then we are able to effectuate the perfect state of satisfaction.
13. The intrinsic nature of its involvement in our thoughts is the correlation that combines those thoughts and emotions effectively.
14. This process produces the effect that causes our need to be pleased, regardless of its indefinite nature.
15. Thus, to be satisfied is to be cognisant of the extent of that unique experience.
16. A state of mind whether it is of a mental or emotional composition can be altered or interrupted so easily, due to distraction.
17. What we wish is not always what we heed, or what we define as pleasure is not always compatible to a satisfactory sensation that we enjoy.
18. The enjoyment is not the clear admission of a visible component, instead it can be an idea that then manifests, into a pleasant state of appreciation.
19. The omission of sexual desire does not imply its absolute absence, in the pattern of our behaviour.
20. The relevance of satisfaction is the guarantee of the exploration of our state of mind.
21. Until we have achieved its concept, we are foreign to its attainment.
22. Satisfaction is not to be mistaken for alleviation, since the two words are expressed equally, but mean different things in an opposite contrast.
23. Alleviation is only a brief period of the state of the mind, whilst satisfaction is the continuous factor of eros.
24. There is a common principle that describes the properties of eros and that is the application of discipline.
25. If we do not possess discipline and mental restraint, then our actions would vicariously be uncontrollable reactions.
26. Once more the demonstration of satisfaction can be displayed, through affection or desire.
27. Within the concept of eros its purpose is to acknowledge the realisation of an emotional or mental state of being.
28. Hence, to be pleased is to be satisfied, and to be satisfied is to express a finality that is reached in emotions or thoughts.
29. Philosophy is an explanatory concept of the truth, but it must operate within the structure of a belief that requires the actual resignation of satisfaction.
30. Once that is accentuated, then the plausibility of its effect is witnessed, in the capacity of its instruction.
31. When we refer to eros, we seldom distinguish the need for satisfaction, since it is often seen, as a selfish sign of admission.
32. However, the significance is that satisfaction is a process that develops naturally, and is a reflection of an inherent state of mind.
33. There is no need to elaborate its composition, since we have established already its function in eros.
34. What matters is not necessarily, what is the definition of satisfaction, but what we perceive it to mean.
35. Our mind can interpret an emotion, but it depends on thought to acquire an understanding.
36. The state of satisfaction can conclude the fact that as human beings, we are becoming more conscious of our needs.
37. These needs are paramount to the evolution of our body, mind and soul.
38. The complete understanding of our emotions as with our thoughts is the evidence of that satisfaction we desire at will.
39. Our emotions and desires are linked to the balance of our mind and soul.
40. For that reason, the continuation of any philosophy must have a criterion of ratiocination.
41. If we could acknowledge that process, then we would discover with immediacy, the relation, amongst the distinctive properties of eros.
42. The general perception is that satisfaction is the phase of eros that we attempt to obtain in necessity.
43. The question asked is that necessity a plausibility to achieve or an implausible notion of discordance?
44. The Oracle procures the definite resolution of employing its elements introduced.
45. To serve any purpose, the purpose must be recognised, in order for it to be established.
46. And that is the case with eros, it relies on every property, including the component of satisfaction.
47. How do we know that we are satisfied?
48. We know, when we have truly comprehended the concept, in its comparative state of awareness.
49. The expression of satisfaction is the contemplation and acceptance of eros.
50. Thoughts and emotions are governed by the mind, but every property is capable of an independent action.
51. From that surmisal, we are conscious of that sequential outcome.
52. Philosophy is the answer to the question of our satisfaction.
53. It supplies the answer and the attainment of its purpose.
54. Therefore, the cause of its great effect is what we seek and need in our lives.
55. Where we find it is as important, as when we seek its utilisation.
56. In the greater scheme of eros, satisfaction is the consequence of an emotion that we call love or desire.
57. And from that love or desire, our healthy state of the mind is consolidated, through this concomitance.
58. We are constantly experimenting love and desire, through emotion or another amorous proclivity.
59. Our past, present or future relationships are determined, by the want of satisfaction.
60. Introspectively, it is the preferable resumption of the ultimate state of human enjoyment and of eros.