-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. They are also linked to a 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people are more likely to be social and express their emotions, whilst introverted people are more likely to be more withdrawn within society, and conceal them in an effective manner.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 our motivation and the behoof of our aesthesia.
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 whilom that our 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 and philautia.
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 concept that 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 that do not exceed any supraliminal interpretation.
24. There is no apparent definition of emotions, except that emotions are 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 dilogical nature that leaves us excerebrose in our contemplation.
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 in its diffinity.
32. Thought is caused by a contemplative reaction, whilst emotion is caused by a sudden action or adiaphoron.
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 deictic contrast of that analysis.
36. We believe that we can control either of them with our morigerous 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 philosophy will never resolve the enigma about emotions, with the persistent aporias presented.
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 with 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, they proceed 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, but we are incapable of deciphering its actual meaning.
54. The intention of the Oracle is to present the philosophical observation of emotions and eupathy.
55. Unless we attempt to understand the complexity of their nature, then we are doomed to failure and dedition.
56. Emotions cannot be misconstrued, in the capacity of their existence, when they 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 are palpable in nature, but secretive in their pure essence.
61. An emotion can result to be electric, beyond any empirical sense.
62. When do emotions convert to an emotional disorder and such an inexorable influence?
63. What suddenly elevates an intense sensation, from a mere sentiment that focillates our mind?
64. Does an emotion need emancipation or embellishment to placate its necessity?
65. The range of our expression can be endurable, when engaged, with an unnecessary burthen.
66. Whilst we agree that emotions are compatible to thoughts, we must acquiesce to the fact that they do not require them at all.
67. The obvious enrichment of the soul is what enthralls our mind, in the first place.
68. Thus, in their entirety, they serve the general purpose and enunciation of the concept of pathos.
69. We attempt to be equable, in our disposition and equanimity.
70. Nonetheless, we sometimes fail to reach any stable equilibrium.
71. The plausible assumption is that our emotions are of an especial value or project an imminent sign of our state of mind.
72. The question that is pondered the most is why we continue to believe that our feelings are conditioned to our satisfaction?
73. Must we emote a sentiment that exudes the expectancy of an evolutionary process that we associate to our satisfaction and laetificates us?
74. The Oracle asseverates the prolation of the truth, in the form of the knowledge it provides, for our noetic abilities.
75. Pathos is the concept that obviates the argument of psychology.
76. The mind is capable of controlling deep emotions, when stable and not expressing pararthria.
77. Yet it is the realisation of its stability that offers us the comprehension of the mind, under meticulous introspection.
78. What is imperative to acknowledge is the importance of stability in our lives.
79. This reality is representative of the actuality of fluctuations, within our heightened emotional status.
80. When we experiment an array of different emotions, we usually have a strange sensation that it can either be an enjoyment or estrangement of the mind.
81. A detachment from the mind is frequently, a precursor to any sentimental unbalance or inordinate emotions.
82. Therefore, the reasonable presupposition is the state of our awareness in the matter.
83. Emotions can be regarded, as intimate or result indifferently, within their natural composition.
84. The mind is clearly activated by them, and the intimation of thought is attributed to the factor of their development.
85. As we then observe the attachment to the mind, a subtle descriptive irony is perceived, concerning an ideal or realistic nature of emotions.
86. Philosophy teaches us in the instruction of the Oracle that the major thing that should be established of pathos is the practice of this concept.
87. This would enable the mind to be balanced and maintain its operations functional.
88. We as people are always expressive, when we involve our emotions.
89. The intensity is experienced, at the core of its universal expression.
90. When we express sudden emotions, we display the depth of our emotional awareness in its capacity.
91. Science denotes their irrefragable essence with psychology, but the argument asserted is assumed as philosophical.
92. Whilst we can debate the concept entirely, the distinction is made, in the interpretation elucidated.
93. Thus, the main objection can be partially understood as inconclusive, since the premise is theoretical in observation.
94. There is no denial of the absolute wonders of science and its prolusory theories.
95. However, what is more meaningful is the understanding of how do we cope with them?
96. Perhaps the answer can be ultimately found, in the origin of their inexplicable materialisation.
97. Whether they manifest in an unexpected or expected manner is still relatively unexplained.
98. Philosophy is not religion nor science. It does not impose doctrine or unfounded conjectures.
99. It merely acknowledges the existence of an ancestral belief that has evolved in time.
100. 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. Instinct is an inborn complex pattern of behaviour that exist in most members of the species and should be distinguished from a reflex.
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 not 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, and it is the commonition of our actions.
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 veridical denotation of instinct has been attached to the gravity of its implication.
18. Even though we cannot construct an idea from it, we can use at least 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, with a descant.
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 transumptive 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 that depends, 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 operative 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, intuition, perception, suffering, and equanimity.
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 or 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 and 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 the poiesis of thought than on 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 diuturnity of the Creator.
57. A concept is not functional, if that explored concept is not accurate in its definiendum.
58. Thus, the description that has been mentioned of instinct is in accordance to this theist philosophy.
59. What you perceive is not always the correct thing.
60. Without a doubt to fathom thought, we must fathom instinct too.
61. The general perception is that instinct is as crucial and elemental, as a logical thought.
62. Nevertheless, the relation between instinct and logic is vastly opposite, as explicated ere.
63. The presiding nature of instinct is attached to the antecedence of human thought.
64. The relation, between them is dictated, by the gradual dominion of the mind.
65. The visible demonstration of this occurrence is witnessed, in the instinctive nature of our mind.
66. Consequently, the concept then evolves, into a contemplative action that takes precedence, over our precise ratiocination.
67. Within the duration of a day, how many occasions does instinct compel our actions so abruptly?
68. Our reactions are unannounced and imprudent, and, at times, they inhibit our logic.
69. The issue is whether or not we are aware of that incidence, in the transparency of the natural difference.
70. By realising that instinct is a mechanism that governs without thought, we are conscious of its influential ability.
71. In contrast thought is less predictable, since its formation is clearly of a developing pattern.
72. Indeed, what is fascinating of the correlation, between thought and instinct is that they are mutually compatible.
73. Where instinct differs from thought is in the mental process of the mind.
74. If we proceed to acknowledge the implication of that analogy, then the plausibility of its insertion is relevant in its capacity.
75. Instinct is the accessibility to the mind, whilst thought is an institution of the mind.
76. Verily, the simplicity of the analysis is, in the verification of the purport it serves.
77. Thus, its function is invaluable, in our actions and reactions, but it does not elaborate, in our decisions.
78. Even though, it is considerably consistent and not unpredictable, it lacks the certainty of thought.
79. Once we realise the unusual distinction, we utilise its compensatory value.
80. Let us not forget the necessity of instinct and its ultimate function.
81. The Oracle defines the process of instinct, as an element of pathos.
82. Therefore, it is a property that is accepted and recognised, within the order of philosophy.
83. Until we have understood that assumption, then we are unaware of its application.
84. The reality is the revelation of the relativity of its actual purpose and dianoia.
85. To associate it with thought is again, an incomparable comparison.
86. There is nothing about instinct that is regarded, as contemplation.
87. Perhaps the simplicity of the matter is resolved, in the plurality of thought and the singularity of instinct.
88. If we cogitate that rumination, then we would discover the basis of cognition subconsciously afterwards.
89. Every person possesses the power of thought and instinct, but philosophers ascribe instinct, as the natural expression of the soul.
90. Hence, its benefit is equally significant, as thought.
91. We approach the concept of pathos, with the intimation of its definite induction.
92. Thereafter, the contrast of instinct and thought is truly perceived, in the circumstantial effect that transpires.
93. Within the conception of instinct, we are taught to acknowledge its presence.
94. The abstract notion that our instinct is indistinct to the soul is a fallacious presumption.
95. What we presume tangible is found in the similitude of the soul, body and mind.
96. Instinct is unquestionably the sustainability of our mental cognisance.
97. It is a certain aspect of a faculty that responds to the evolution of the mind.
98. Thus, its unicity is observed, at the level of our conscience.
99. When we realise the distinctive nature of its immediate involvement, then the process of pathos is fully revealed.
100. 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 and entelechy.
8. It is aligned to thought and vision and 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, and 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. 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 its concept, 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 solid 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 burthen.
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 and its videndum.
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 more necessary than to my nolition to accept its capacity.
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 its faculty.
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 is 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 thoughts, 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 and its didascalic utility.
59. Remember it is because of philosophy that we have a foundation of universal knowledge to teach and learn from.
60. Perception can include a haptic touch or a sensitive acumen in motion.
61. It is a dominant sense of our decretory awareness.
62. Percipience is the manifestation of that elaborate process.
63. When we are imperceptible, it is because, we are not prevalent to the pertinence of the factor of observation.
64. Indeed, to be percipient does not necessarily imply intelligence or sapience.
65. It is the presupposition that what we perceive is what is accurate.
66. Yet, this analogy is contingent to the manner that we interpret this perception.
67. Within the period of observation, there is a unique moment, when it is obtainable.
68. The Oracle is the foundation of observational evidence.
69. There are miscellaneous theories of philosophy that conclude that our awareness is heightened by perception.
70. This form is predicated on the precept that does not obtrude the opinion that is perceivably known.
71. The Oracle is enlightenment and instruction that is the example of perception.
72. At times, we struggle to differentiate a quasi thought that is beyond the realm of our perspicuity, from a genuine generalisation.
73. It is a definite presentation of a quality that suffices the concept of pathos.
74. A protractive vision that is elaborated qualifies, as a reciprocity of perception.
75. If we are truly rationalistic in our reconsideration of its relativity, then we would enable our interpretation to become ampler in its operation.
76. The notion of pathos is not a measure of redundancy, when the observer is cognisant of the distinction.
77. Science denotes in its refutation of the argument that perception is linked to the wavelengths that are transmitted by the brain, yet it is merely a question of philosophy that is being then rationalised.
78. If we adopt philosophy as the basis of the criterion, thus, we would discover that perception is a sense that can exceed the state of the mind.
79. What is meant by that statement is the fact that perceiving is not strictly a pattern of thought, but also a pattern of instinct and intuition.
80. After we realise this admission, we surmise with introspection the sensation of perception and the effects of its totality.
81. The sensation is understood as transient and unnoticed in the beginning, but we soon recognise its visualisation.
82. Perhaps the development that we associate to perception is regarded, as an unwarranted transformation.
83. However, the fascination we have with perception is misconstrued in unanimity.
84. There is an undoubted fact that is omitted, and that is the incomparable nature of how we choose to acknowledge perception.
85. If we decide to prove the validity of this analogy, then we must be fully convinced of the attachment of the mind to what we perceive.
86. To facilitate that, we must be aware of the elemental function of perception.
87. Its common feature is then noticeably detected, at the active state of consciousness.
88. When we are perceptible, we are basically able to assume the difference, between the meaning of tangible and intangible.
89. The unique nature of our power to use our acuity allows us to promote this faculty.
90. Eventually, it is better to comprehend the actions of our activated senses.
91. Once this is established, the actual senses proceed to interact with the mind.
92. The process manifests, when the observer has realised the range of perception reached.
93. Can we reach that state of awareness and foresight facilely?
94. It would seem reasonable that we could, since our mind is constantly evolving.
95. Thus, upon the gradual realisation of that feasibility, the concept of perception is construed logically.
96. It is remarkable that philosophy can profess a certainty that is mistakenly ignored.
97. Perception is a genuine property of pathos and it guides our thoughts, instinct and intuition.
98. In resumption perception is a vital component that stimulates our general senses, as sentient beings.
99. To sense is to perceive and to react is to initiate stimulation.
100. 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 the participation of intuition in pathos is not its subjection.
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 particular 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 and minify its use.
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 learnt 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 and a certain form of synteresis.
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, within its vicissitudes.
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 comparable to psychology to a certain extent.
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, in a redargution.
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 the pattern of thought.
59. The question is why do we continue to experience its negative side more than its positive side?
60. Intuition is generally associated to a presupposed notion of contemplation. However, it is not.
61. There is no unadulterated thought involved in the process, since it is perception of facts, without reasoning.
62. Our intuitive mind is intrinsically perceiving, the voluminous data that derives from knowledge.
63. It pertains to the interpretative comprehension of what we perceive to be a plausible verity.
64. Intuition is preserved in the qualitative facts of a resourceful nature that is acquired, through its utility.
65. Therefore, the function is understood, in the simplification of a tractable reference that we process then unconsciously.
66. Hence, our thoughts can be conceived, as supernumerary and afterwards ungovernable, but intuition is not an authentic transmission of an involute thought.
67. Veraciously, its invariability is not necessarily an issue to be argued, as convoluted.
68. If we truncated the argument in our selectivity, then the concept would enable us to decipher its relevancy.
69. The basis of any form of intuition is the preservation of our conscious awareness that develops from our instinctive feeling.
70. We tend to intuit the knowledge we acquire, without the establishment of evidence.
71. The absolute recognition of unconscious cognition in the true nature of reality is thus presumed, as a logical inference.
72. We could assert in that analogy the intricacy of the capacity of intuition.
73. When we express thought we are conscious, when we express intuition, we are not in that consideration.
74. There is no denial in the mutual and interchangeable composition of thought and intuition.
75. The Oracle's concept of intuition is based, on perception and introspection mindfully.
76. Philosophy teaches us that as people, we normally have the tendency to rely on intuition, as much as instinct and thought.
77. The errant misconception is that our indeterminate actions are analogous to our behaviour.
78. Quod erat demonstrandum, the truth is that intuition is not conducive to our actions solely, if that action is founded, on a calculative thought instead.
79. Thus, it is primarily a question of an exposition opined and propounded afterwards.
80. Within this concept of philosophy, the distinction, between intuition and thought would be merely psychological, if analysed properly.
81. The mechanism itself is not a metaphor for instinctive behavior, but a representation of the extraordinary capacity of its bearability.
82. We can apply intuition to a certain extent to our decision-making process, when we acknowledge its collaboration, after thought has materialised.
83. Its immediate effect is noticed, after we have passed the irresolute stage of being nonplussed in our ambivalence.
84. Within the quiddity of this philosophy, we encounter as individuals, the need to unravel the mystery of quodlibets and lengthy disputations on the theme.
85. Quoad hoc, we are meditative in our answers and uncertain of our actions.
86. This is where intuition interjects, in the continual interaction, with our thought process.
87. Even though, we are perhaps insentient of the phenomenon we still are active in the perception that is being interpreted.
88. Consequently, we are apprised of this evolutionary process, through the meticulous nature of our entity.
89. When we are cognisant of that discovery, we then we begin the alteration of the process, from one variable to the other.
90. This is precisely in duration, where the mind is mostly persistent, in its vast activity actuated.
91. There are times within our daily lives that we doubt the severity of intuition and its function to our mind.
92. It is considerably a discussion that can be argued scientifically as well as philosophically, with a material certitude.
93. This certain certitude would reflect the common notion of genuine theories, facts and information that would correlate with either field.
94. In the end, the constituent elements of pathos are deliberately imposed, for the purpose of informative instruction.
95. The Oracle merely offers the interpretation, whilst the reader determines its validity.
96. Any intricate theory or concept can be refuted with facts, but the discordance is not in the proposition of its truism, instead, in the value of its argument.
97. To be intuitional implies nothing more than to have an informative measure of natural sense.
98. And from this natural sense, we attempt to broaden our awareness and discipline.
99. Intuition is that natural sense that provokes our curiosity and instinctive behavior to pleasure or to suffering.
100. 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 and causes apanthropinisation that incapacitates our autexousious resolution.
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, within our colluctation and probity.
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 modus vivendi.
11. It can appear in the guise of pain, sadness, encumbrance, anxiety, stress, depression, with every infaust occurrence.
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 imbalance.
15. To be mindful of its existence is to be prepared, for its uncertain nature, during the plight of our luctation.
16. It is an unfortunate circumstance that the world is plagued, with the achromatic gloom of suffering and imbonity.
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 and the use of epicaricacy.
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 mind, body and soul.
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 and how it can viliorate the body, mind and soul.
27. The obvious characteristics of pathos are conceived in the aversion of an 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 its constatation.
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 of its haecceity.
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 in its icasm.
38. There is no indubitable thought that could dismiss the relevance of suffering.
39. Nothing is equal to the infandous state of universal suffering.
40. The question that we rogitate, 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 and our nequient ability to overcome its difficulty.
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 constancy of its nepethean incertitude that we struggle to find a logical solution, as we obstrigillate its force.
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 horrescent finality of suffering, in order to eradicate 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 the bane of suffering.
50. To suffer is a horrendous consequence, but to suffer alone is worse. It is to be imposed, by an unyielding phantasmagoria that agrises us.
51. That horrific nightmare can result then, in an inscrutable truth of our regression.
52. It is the procrastination of that truth that we must accept, with no actual guarantee of its resolution.
53. We can attempt in our nitency 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, whilst it seeks to sophronise us.
55. The urgent thought that my crebrous 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, within a mitigated abeyance.
59. Time will determine the answer to the question, when do we recognise the degree of our suffering and why does it occur repeatedly?
60. Philosophy believes that it is because we are conscious or unconscious, about the illustrious value of its umbratilous personification.
61. Tribulation is perhaps the worst of all forms of human suffering.
62. We often appear to experience suffering vicariously, in our lives.
63. We equate it to an unmatching preponderance or qualm that unsettles our solicitude.
64. Its symptoms are synonymous, with such an immeasurable amount of mental or physical hardship and delassation.
65. The Oracle attempts to acknowledge suffering, within the perimeters of its intricate and infelicitous nature.
66. Philosophy teaches us that suffering is a dapocaginous component that is associated to people and it is incumbent upon us to seek amelioration, for our world.
67. Since the inception of mankind, it has troubled our minds and souls, in an inhibitory mode.
68. The causes are manifold, whilst the effects are tormenting in its consequences that bechance us.
67. Within the essential need to eradicate its existence, we must find the inducement to comprehend its nature.
68. Thus, there are certain phenomena in life that precede the simplicity of their terrible circumstances.
69. Humanity has failed to truly acknowledge the implication of the reality of human suffering and pessundation.
70. Therefore, to be able to accept the philosophical premise of suffering, we must first accept the notion that it is indicative of the universal message of humanity.
71. This is the quandary that has for some time now resulted in obfuscation.
72. Our society seldom reflects, upon the gradual realisation of the plight of the misfortune ones.
73. If we surmised the concept of suffering, we would discover that the eternal plight of its sufferers is intrinsically attached to the history of mankind and inquination.
74. Philosophy accentuates the necessity to learn, from our mistakes and to adapt to the emergence of our less conventional thoughts.
75. It is indeed incumbent upon us to explore the boundary of the human mind and body, anent the state of such mental and physical exertion and sthenia.
76. The mind and body, when faced with adversity and insufferable anguish is prone to react with a sudden trepidation.
77. The sign of apprehension is manifest and is disturbingly too frequent to disregard mentally.
78. For that specific reason, the distinction clarified is not exacerbated, by the responsible action of our opinions.
79. How much suffering is sufficient to warrant such disapprobation, from the world?
80. When we discover the origin of its cause, then the solution can be remedied.
81. However, the interesting thing that should be elucidated is the fact that its perception is misconstrued.
82. No one chooses to suffer, unless the torment is transparently linked to the emotional, mental or physical unstableness.
83. If we conveyed the thought that it is humane to be human, then we would conclude that it is worse to be wretched.
84. The ineffable nature of pain and deprivation is associated to the complexity of its signification and consequence.
85. There is an ineffectual vestige of reason in our awareness that afterwards demonstrates the actuality of its inclusion.
86. To attempt to explicate the nature of suffering in simplistic terminology is possible, if we permit the reasonable supposition that it is considered a conflictive part that inheres within our soul.
87. The emotions we display seemingly contribute to our natural expressions.
88. And these expressions are related to the difficult nature of our mind.
89. Suffering is indisputably, the most challenging property of pathos that materialises at times, in an unannounced manner of our vagous thoughts.
90. Its purpose haunts us, but it is a certain disquietude that surpasses any sentimental scenario and is a negative valence of affective phenomena.
91. Whether we ignore its true existence, because of our desipient nescience is a matter of selection and consciousness.
92. We can generalise the concept of suffering and we would still be unable to explain its boundaries and limits per se.
93. The emotional and laden distress caused is defined, by the admission of its degree of severity.
94. Philosophy does not attempt to specify the distinction made by the science of psychology.
95. The Oracle is an independent instrument to acknowledging, the relation amongst its precepts.
96. As people of a reasonable inclination, we can present the guise of reasonable thinkers, but this does not reflect the veracity of this signification.
97. What we contemplate is not the abstract notion of suffering, instead its factual composition.
98. Our unique sentiments of dolor exposed exist, in the perspective that enlightens our image of suffering.
99. Why we suffer remains an inexplicable mystery of a repetitive cycle.
100. 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 and prevent vecordy.
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 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 in sciolism, 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 is 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. In the end, the distinction between them is transparently patent, in their natural elements.
61. The essential element of our constitution is equilibrium.
62. It is the satisfactory property of pathos that is revealed mentally and somatically.
63. The rational assumption of its induction is the clarification of its necessity.
64. There are pending factors that attribute to the state of the mind and its mental balance.
65. One is the health of the mind, and the other is the capability of it to recognise the difference.
66. Hence, if we emphasise the importance of its relevance, then we would accomplish the objective of our composure.
67. That in itself is the intimation of a process that develops afterwards, in the gravity of its directional function.
68. The balance of the mind is very imperative to the edification of the body and soul.
69. It is the discretionary core of the mechanism to our defensive nature.
70. This coherent revelation is the motive, for our search for just rationality.
71. Rationality is an assisting attribute that governs when applied correctly.
72. Philosophy is the principal introduction to universal knowledge and enlightenment.
73. The actual concepts of philosophy are the principles we administer and adhere.
74. In the concept of equilibrium, the definition is lucid and quite explicable.
75. What we presume tangible is effectively, the absoluteness of that thought.
76. The relativity of that affirmative notion is very sensible, in its analogy.
77. Thence, what is required is the confirmation of that actual analogy.
78. As with every property of this philosophy, the decipherment of the properties is contingent to its understanding.
79. Thus, what must be known about equilibrium is the basis of its crucial purport.
80. A property is not able to be maintained, if we do not retain its participation, in the process of its retention.
81. Thus, the dissimilarity would manifest, in the sententious expatiation that illumines the mind.
82. That process produces an effectuation that entails the effects of equanimity that we envisage in our estimation.
83. Any form of equivocation is a certain deficiency to our mental balance.
84. It is necessary that we learn to eliminate the deterrent influence that disrupts our mental fortitude, with obstriction.
83. When we cogitate the state of a mental disturbance, we are pensive of the fact that the cause must equate to the effect generated, but this does not require a psycho-philosophy and reference, when the perception is not dissuasive to the deference to philosophy.
84. What is asserted in that definitive statement is the correlation of opinion that is not that vastly incongruent to the differential aspect of a dissonant argument.
85. Equilibrium must have a firm coherence to eschew any degenerative factors that can conflict, with an enigmatical demur.
86. If we allow any deleterious or delusive nocivity to interrupt our mental and emotional accordance, then we would enable the interruption to become a problematic circumstance that would result unbearably to our delectation.
87. For that reason, it is necessary that we epitomise the importance of our stability, in the efficaciousness of our personal awareness.
88. The concept of pathos is elaborated, within the explicable nature of its involvement in this philosophy and there is nothing about pathos that we cannot justify or simplify, through a philosophical deliberation.
89. The ultimate sacrifice to our mental balance is the indisputable application of thought that does not convert, into a liminal state.
90. Ergo, this sober realisation is confirmed, in the celerity of that unsettling interposition.
91. The obvious propensity to fail to acknowledge that consideration is reflective, in the asseveration of the process that ensues afterwards.
92. Herein, is where the relativity of equanimity is fundamental to the recognition of pathos.
93. Its actual function is to establish a consistent pattern of cognisance that serves its utility.
94. It is difficult to presume the evolution of the mind, with a suitable prescience.
95. What is relevant is the continuation of the mind's absolute progress and stability, and not its terrible deordination.
96. Every analysis that is surmised, in this philosophy is theoretically feasible.
97. The mind and soul require equilibrium, and if we proceed to the point of that convergence, then our actions would correspond to our thoughts with immediacy.
98. Our feelings collaborate with our thoughts and are relatively linked, with the state of our mind.
99. There is a certain linkage, between emotions and thoughts that relates to our mental faculties.
100. Why can we not be vitative and realise the meaning of the concept of eros in our lives?