The Oracle Part 3 Pathos

by Franc



-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. They tend to be adnascent to our state of mind and may seem adiaphorous.

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 and are under the aegis of our equanimity.

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people are more likely to be social and express their emotions, whilst introverted people are more likely to be more withdrawn within society, and conceal them in an effective manner.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 agnised, behind our spirited motivation and the behoof of our aesthesia, amidst the anaerectic pattern of unstable emotions.

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 or in my lexis, instead, I shall concern myself, with the philosophical aspect that the Oracle defines as emotions. When we deal with emotions, we must in my opinion understand, the five questions about emotions, their origin, their cause, their purpose, their effect and their outcome.

11. Aristotle had believed in his argumentation whilom that our emotions were an intrinsic component of virtue. This point is fully comprehended, within this form of philosophy. He had identified appealing to emotions, as a component element of pathos or its persuasive manner.

12. In the Aristotelian view all emotions correspond to our desires and capacities to feel, within a common affinity and articulation. Pathos is one of the three means of persuasion that Aristotle had discussed in his text Rhetoric. He identified three artistic modes of persuasion, one of which is "awakening emotion (pathos) in the audience so as to induce them to make the judgment desired."... Aristotle posited that, alongside pathos, the speaker must also deploy good ethos in order to establish credibility.

13. Without emotions, we would be nothing more than heartless beings of philautia that would be interpreted, as antilogical and anhedonic in the differentia of humanity.

14. Even though our thoughts would be somewhat tangible, the expression would be likely impalpable and an allegory of emotional conflict and apophasis.

15. There are numerous theories about the origin and cause of emotions, but philosophy recognises the concept that they are connective with the mind, body and soul.

16. The mind can control them, yet at the same time be controlled by them, with an intensive response and intimation. Epictetus said, "Control thy passions lest they take vengeance on thee."

17. Herein is where we must distinguish the importance of the stability of the mind and its extremity, whilst we ponder its interactions.

18. If the mind is unstable, then the emotions are certainly affected and can delude our perception and latitude to process our thoughts excogitated.

19. Thus, our mood is affected as well, and consequently, our volition, lucidity and syneideses would affect the concept of aponia.

20. It is very significant that the concept of erratic behaviour and thought be linked to the equilibrium of our mind and emotions that correspond to our ipseity.

21. In philosophy pathos is a vital component to the earnest rudiments inspired, by the Oracle to be rid of the intervals of lassitude. Pathos is a quality of an experience or episode in life, that evokes profound emotions of pity, sympathy, and sorrow amongst other forms of expression. Pathos can be expressed through words, images, or even with simple gestures of the body. ... It is an efficacious method of convincing people, with an argument produced through an emotional response or exchange.

22. Pathos reflects those profound emotions expressed, in our daily thoughts and behaviour that are not equated to the monotonous effects of bathos.

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 and able hexis. They can be an instinctive or intuitive feeling, as distinguished from reasoning or knowledge.

25. There is where emotions are connected to our conductual mien and are not vapid variables of thoughts, but a form of an aesthesic impression.

26. The basic assumption is that they are the constant uncertainty in pathos that can develop in our pattern of regression or derive from our circumstances, mood, or relationships.

27. We presume with our knowledge to assert, what they are and what they represent, in their paragon and definition explicated.

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 asserted reference of philosophy and its homoeomeria that cannot be so easily discepted.

30. At times, the notion of what constitutes as an emotion does not seem to be the case and reflects instead, an inordinate desire. The most common forms of its manifestation are seen in creativity, achievement, independence, conformity, endurance and fear.

31. Within our encraty, what differentiates emotion from thought is the induced reaction of each one in its manifestation and representation.

32. Thought is caused by a contemplative reaction, whilst emotion is caused by a sudden action or adiaphoron. The highest akron of awareness may or may not be applied.

33. It is true that either one can be understood as congruent or incongruent, in its composition and intensity. It would not be miscontrued, as an antiphasis.

34. The protasis from that general notion is that emotions are not that facile to be discernible in their reappearance and capacity.

35. In our world of perception and interpretation, we discover the deictic contrast of that analysis and symperasma, with our subjectivity.

36. We believe that we can control either of them with the needful application of our morigerous will or resolution.

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 applied, with a studious introspection and acceptation that is not implex.

39. This allows us to be aware of the distinction and contrastive effects of both thoughts and emotions reflected.

40. Philosophy depends on them to survive and to maintain its foundation, but it does not imply that we cannot be apathetes in our actions.

41. The challenging thing about them is the necessary basis construed, for their apparent reason and establishment.

42. Perhaps philosophy will never resolve the enigma about the nature of emotions, with the persistent aporias presented.

43. Nevertheless, as with thoughts, their function is practical to our lives and offer us the possibility to express ourselves.

44. The idea that they are incompatible to thoughts is an incomparable presupposition that does not refute the premise of the argument.

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 mentioned and attest to its congruity.

47. The balance we have in our emotions dictates the motive, for our produced actions and contemplations divulged.

48. The mind is the recipient and at the same time, the instigator of human emotions and its capacity is present, when these emotions are displayed.

49. It can stabilise them to a great degree or unhinge them entirely, with an intentional intensification and delirifacient effect.

50. Therefore, the direct relation that they have, with the mind is attached to our cognisance and syncatathesis.

51. From our observant cognisance, they proceed to the faculty of our decisive judgement and implementation undertaken.

52. Eventually, it is our sagacious judgement that will determine the consequence of that decision and action 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, as they are pertinent to pathos.

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 and their acceptance.

60. Emotions are palpable in nature, but very secretive, in the evolution of their pure essence and inception described.

61. An emotion can result to be electric, beyond any empirical sense of a fanciful nature and introduction that we have not discovered or be a propeteic impulse.

62. When do emotions convert to an emotional disorder and, such an inexorable influence that are not our eupathy?

63. What suddenly elevates an intense sensation of ours, from a mere sentiment that focillates our mind then?

64. Does any emotion need any form of emancipation or embellishment to placate its concipient necessity?

65. The range of our expression can be endurable, when engaged, with an unnecessary encumbrance that only limits our emotions.

66. Whilst we agree that emotions are compatible to thoughts, we must acquiesce to the fact that they do not require them at all, in their application.

67. The obvious enrichment of the soul is what enthralls our mind, in the first place, as a remarkable sign of magnality.

68. Thus, in their entirety, they serve the general purpose and enunciation of the concept of pathos presented in the Oracle.

69. We attempt to be equable, in our disposition, equanimity and geniality, even though none of these attributes are forinsecal to our sapience.

70. Nonetheless, we sometimes fail to reach any stable equilibrium and gratification, by abnegating their addition.

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 and humanises the pneuma that is the essence of our being.

76. The mind is capable of controlling deep emotions, when stable and not expressing any manner of 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 always, as we mature in our wisdom.

79. This reality is representative of the actuality of fluctuations that appear at times in an inopinate manner, 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 lack of emotional orexis.

82. Therefore, the reasonable presupposition is the state of our awareness in the matter and interpretation we create.

83. Emotions can be regarded, as intimate or result indifferently, within their natural composition and limitation.

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 completely balanced and maintain its operations functional and efficient.

88. We as people are always expressive, when we involve our emotions, within the Eleutherian sense of our liberation.

89. The intensity is experienced, at the core of its universal expression and indefinable nature that is presumed to be at times imperceptible.

90. When we express sudden emotions, we then display the depth of our emotional awareness in its total 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 meticulous 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 or concepts provided, by its examination and observation.

95. However, what is more meaningful is the understanding of how do we cope, with the manifestation of emotions?

96. Perhaps the answer can be found, in the origin of their inexplicable materialisation and the clarity of their circumstance.

97. Whether they manifest in an unexpected or expected manner is still relatively unexplained and unresolved in our study.

98. Philosophy is not religion nor science. It does not impose doctrine or unfounded conjectures of irrelevance.

99. It merely acknowledges the existence of a philosophical belief that has evolved in time and is irrefutable in its course.

100. Emotions must function along with thoughts, but they coexist simultaneously, with the element of 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 exists 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, because it is a matter of prohairesis.

5. The Oracle does not require scientific research or theories to establish its function, when it is not intrinsic to its practice. Simply it is activated, without conscious thought.

6. Instinct has always been considered an inexplicable mystery that we have attempted to expound, with reasonable cause.

7. Human beings are dependable on it as much, as with thoughts and emotions exhibited, with the assortment of their expressions and ergons. It is a natural or intuitive way of acting or thinking that is attributed to our pattern of conduct.

8. Although it is mainly a subconscious reaction that is different than thought, its essence forms a vital part of our awareness and allowance. Instinct is a fact or quality of possessing innate behaviour patterns that are recognised.

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 abruptly interrupted.

11. That precise interruption proceeds to a reactionary impulse, without the factor of contemplation and invariability.

12. Instinct does not require thought, because it is a natural function that operates independently and willingly. There are five essential components to instinct from my inference, function, reaction, action, cause, and repetition.

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 primary role of instinct and its involvement in human synergy.

15. Its incidental utilisation is imperative to human conduct and the continual state of the mind, body and soul.

16. Its continuity has a logical signification that we interpret, as the validity of its reason and purpose in philosophy.

17. The veridical denotation of instinct has been attached, to the gravity of its remarkable implication and usage.

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 unique origin, but its prime function, in the significance of the acceptance of pathos.

20. Emotions are conflicted by it, and thereby, our instinct is integral to the organisation of the concept 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 produced and inaccurate.

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 or presupposition in the argument we provide.

25. What we cannot refute is the immediate effect that instinct has in the considerable outcome of our actions and reactions.

26. How these occurrences are achieved are because they are congruent to the ability instinct possesses and maintains of that notion.

27. Instinct is relevant to the concept of pathos, because it is implicitly linked to the process of emotion and its growth.

28. Nothing about it is unnatural, since its formation is natural and regular, in the structure of its unfolding process.

29. It is very analogous to the precept of ethos and generalises the principles of its just involvement and activity.

30. There is no pattern in it, with the exception of its transumptive effect and fulfilment that does not include any eristic logic.

31. Consequently, the instinctive action concludes, in the pertinence of our reactions and not from the calculations of the mathesis.

32. What must be defined is the explanatory basis of what comprises our natural instinct and why the function is indispensable to our actions or conations.

33. Our instinct can be understood within the context of its nature, as the discernible contradiction to the accuracy of our 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 and undetermined at times in its otiosity.

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 for us to operate its facility.

38. Perhaps it can be best explained in the end, as an irresistible part of our human mind that does not reduce itself to the restriction of the mind's limit.

39. Instinct corresponds to the operative state of our mind and will, in accordance to the intelligible sense of comprehension.

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 and accomplishment, but we often overlook the germaneness discussed.

43. Philosophy teaches us that emotions are never quite predictable, since instinct is always present in our lives and appears, when it is least expected.

44. Whatever notion we share about it is similar in thought to the strange sensation of its instantaneous collaboration.

45. As humans, we function with the basis of logos and ethos, yet the element of pathos is included and taught, within this form of philosophy.

46. Pathos is an existing 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 and designed to reflect the possibilities of idealism.

48. To discern the truth, a person must know the palpable 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, but accept its practicality.

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 the necessity of instinct.

55. What I cannot foresee is the situation to our sense of achievements, because we shall either remain disinterested or fascinated, by the concepts of philosophy.

56. The Oracle promotes the sufficient awareness of philosophy, the diuturnity of the universe, and the positivity of the message of the enchiridion of Epictetus.

57. A concept is not perceived to be functional, if that explored concept is not accurate in its definiendum and methexis.

58. Thus, the description that has been mentioned of instinct is, in accordance to this philosophy that is contained in the Oracle.

59. What you perceive is not always the correct thing or the natural perception of the mind, and therefore it requires that the distinction be clarified.

60. Without a doubt to fathom thought, we must fathom instinct too in its unique process, in order to process the importance of its practicality.

61. The general perception is that instinct is as crucial and elemental, as a logical thought that is created from our mind.

62. Nevertheless, the relation between instinct and logic is vastly opposite, as explicated within the concept of pathos.

63. The presiding nature of instinct is attached to the mere antecedence of any human thought that has been stimulated and formed.

64. The relation, between them is dictated, by the gradual dominion and focus of the mind and its homologous structure.

65. The visible demonstration of this occurrence is witnessed, in the instinctive nature of our mind and the plausibility of its adaptation.

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. That is where the dilemma manifests.

69. The issue is whether or not we are aware of that incidence, in the transparency of the natural difference that is exhibited.

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 that requires precision.

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 normative phase 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 that is designed to prevent our mental aberration.

76. Verily, the simplicity of the analysis is, in the verification of the purport it serves and the outcome that is determined.

77. Therefore, its function is invaluable, in our actions and reactions, but it does not elaborate, in our quotidian decisions.

78. Even though, it is considerably consistent and not unpredictable, it lacks the total certainty and the logic of thought.

79. Once we realise the unusual distinction, we utilise its compensatory value to our advantage, so that we can be cognisant of our actions.

80. Let us not forget the necessity of instinct and its ultimate function, within the concept analised and considered.

81. The Oracle defines the process of instinct, as a definite element of pathos that operates in collaboration with the mind.

82. Consequently, it is a property that is accepted and recognised, within the established order and teachings of philosophy.

83. Until we have understood that assumption, then we are unaware of its application and how to benefit from that application.

84. The reality is the revelation of the relativity of its actual purpose and not the dianoia that we proceed to interject in the argument.

85. To associate it with the genuinity of thought is again, an incomparable comparison that is considered illogical.

86. There is nothing about instinct and its usance that is regarded, as any material form of contemplation and realisation.

87. Perhaps the simplicity of the matter is resolved, in the plurality of our thoughts and the singularity of our 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 advantage is equally significant, as thought and it can be utilised, for a similar purpose or acquisition.

91. We approach the concept of pathos, with the intimation of its indicative induction and manner of interpretation.

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 viable presence and connection to thought.

94. The abstract notion that our instinct is indistinct to the soul is regarded, as a fallacious presumption or ad hominem.

95. What we presume to be tangible is found and exposed, within the similitude of the soul, body and mind.

96. Instinct is unquestionably the sustainability of our mental cognisance, and it is not perceived as its abatement.

97. It is a certain aspect of a faculty that responds to the utible evolution of the mind and its corresponding nature.

98. Its unicity is observed, at the level of our heightened conscience and the progression of our actions.

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 traceable sign of a 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. In the De Anima passage above Aristotle stated that there are no perceptions of perceptions, that is, a perception as such does not need to appeal to yet another perception to explain our awareness of it. Rather the capacity of perception itself, when active, carries with it the awareness of its own perception.

4. If we are to comprehend that analogy then our consciousness is directly removed from the true object of its intention, and there is an awareness not of something out there in the world, but at a remove of one step from that world. That in itself would imply perception as a valuable contribution to the mind, since it can be constructive in its observation and to our awareness.

5. Once our cognition is utilised, the thought becomes perception and it is productive in its aspect. The four elements of perception I have concluded are observation, interpretation, understanding, and recollection.

6. There is a pending issue that humanity attempts to understand about it, and Protogoras stated that "Man is the measure of all things, of the things that are, that they are, of the things that are not, that they are not."

7. What we do not realise is the substantial impact that perception has on our thoughts and entelechy. It is aligned to thought and vision and it reacts to our daily decisions and actions that we have manifested, in accordance to those occurrences.

8. Aristotle's case for perception centered on sense experience, naively conceived, as a way of knowing perceptible properties: the colors, sounds, smells, flavors, and textures in our perceptual environment. So conceived, ordinary experience presents the perceiver, with the essential nature of a property.

9. It gives us the contingency to perceive with our cognisance, intuitive understanding and insight, the sufficient amount of its utilisation.

10. From this comprehension, we then react accordingly to our thoughts or perception that are construed by our mind.

11. What is logical is reason, and what is instinctive is pure action. There is no metaxy in the argument, since the subject discussed has no contradiction.

12. Therefore, our mind is strictly mechanical, in the singularity of that fascinating process and philosopheme.

13. Perception is accredited to our acute senses, since it is intrinsically mutual in its capacity, extent and the way in which something is regarded, understood, or interpreted.

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 and continues to remain a mystery that perplexes the mind, when referring to the normal limits to human perception.

17. This is where perception is activated to attempt to decipher that abnormality that proceeds the observation.

18. Without the consuetude of its function, we are inhibited to understand the entirety of its meaning and signification.

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 and is realised in its reliable effect.

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 the application of perception. Thus, the argument is resolved.

23. The remarkable thing of its effect is the fact that perception can be applied to thought and instinct and be efficacious in its result.

24. When we analyse that definite phenomenon, we are aware of that distinction and development, as it occurs to us.

25. The Oracle avers its concept, as a natural function of pathos and it considers it, an attribute to its important attachment.

26. Even though some 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, when it is not in a dormant form of stasis.

28. Percipience is the awareness that proceeds to observe our thoughts and emotions, at a level of efficacy.

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 and proposed ideas.

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 and practicality.

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 or justification for its natural purpose.

35. Our perceptible manner to obtain the awareness to use its application is imperative to our essence and ability to see, hear, or become aware of something through the general usage of our senses.

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 and inclusion.

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 the relative form of 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, if we allow our minds to understand that perception.

47. It is a vital tool to be implemented in our discourses and analyses, with the components of logic and wisdom applied.

48. Our logic provides us with the application of a noema duality, within the basic knowledge and wisdom obtained.

49. Therefore, the concept of pathos is then demonstrated, by the cognisance of perception, as it is related to its relevance.

50. Our acute perception functions in agreement, with our mind and its capability to make the distinction between certain perceived thoughts.

51. From our mind, we are able to perceive known or unknown thoughts at will, without any measure of difficulty.

52. The origin of those thoughts contemplated is sufficiently conglomerative, in the process of its known 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 and tropes.

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, in order to justify the validity of the question and understand the unreasonable contradictions to logic.

58. Either we find reason in philosophy, or we stray away, from universal knowledge and its didascalic utility.

59. We must remember it is because of philosophy that we have a foundation of universal knowledge to teach and learn from that allows us to distinguish, between empirical findings and theoretical postulations.

60. Perception can include a haptic touch or a sensitive acumen in motion that is detected, with discernment.

61. It is a dominant sense of our decretory awareness that we seldom understand of its nature.

62. Percipience is the manifestation of that elaborate process that proceeds to our awareness.

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 any formation of intelligence or sapience.

65. It is the presupposition that what we perceive from our awareness is what is accurate and defined.

66. Yet, this analogy is contingent to the visible manner that we interpret this perception.

67. Within the period of observation, there is a curious moment, when it is obtainable in time.

68. The Oracle is the foundation of observational evidence, and its impact is to allow the mind to seek answers to our inquisitive nature.

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 and elements of pathos.

74. Consequently, 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. The study of philosophy allows a person to better comprehend the fundamental nature of knowledge, reality, and existence.

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 the unanimity of its meaningful observation.

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 and its ability.

87. Its common feature is then noticeably detected, at the active state of consciousness and the systematicity of our thoughts.

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, instead of denying their existence.

91. Once this is established, the actual senses proceed to interact, with the collaboration of the mind.

92. The process manifests, when the observer has realised the range of perception reached.

93. Can we reach that state of ultimate awareness and foresight facilely?

94. It would seem reasonable that we could, since our mind is constantly evolving and processing thoughts at a rapid progress.

95. Thus, upon the gradual realisation of that feasibility, the concept of perception is construed logically in philosophy.

96. It is remarkable that philosophy can profess a certainty that is mistakenly ignored by the vast majority.

97. Perception is a genuine property of pathos and it guides our thoughts, instinct and intuition with efficacy.

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 therefore a form of stimulation that we can acknowledge through our cognisance.

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. The five fundamentals of intuition that I have discovered are accessibility, function, capability, capacity, and accuracy.

8. Its practicality is functional with thought and emotion, when neither is forcibly inhibited. Aristotle said, "Intuition is how we get our original "first principles" from which we can begin using science to derive the rest of our knowledge about invariable and eternal facts."

9. Thus, it can serve multiple purposes, such as with interpreting sense, essence, principles and reasons; 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. Instinct is inherently a bodily knowledge; even when it is deliberately and consciously formed, it becomes a non-conscious, physical knowledge of an any activity.

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, within an orthodox sense.

17. It must be treated like instinct, as a common factor in the process of our telic evolution. It is the ability to understand something instinctively, without the need for conscious reasoning.

18. We evolve as human beings and afterwards, we seek knowledge and wisdom, through the hypodoche of our essence.

19. There is a lot that could be learnt of the incredible significance of intuition, within the concepts of philosophy.

20. It is very unfortunate that we either fail to realise its immediate effect, or we choose to ignore its prime capability.

21. Within this capability is the realisation of an ongoing process that involves the concept and method of pathos.

22. The Oracle attests the daily need, for the utilisation of our intuition, especially when we are in our period of diachronicity.

23. It is not a voluntary action like thought or an involuntary action like instinct. It is not a symbol of either.

24. What it represents is the alternative to thought and instinct, at our level of understanding and application.

25. Intuition can be learnt and then applied to our amassed knowledge and plethoric ideas developed afterwards.

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 incalculable vicissitudes.

29. It is a strong consideration, when intuition is comprehended, as being repetitive in its nature and indefinite in circumstance.

30. Philosophy is the conclusive definition of any universal knowledge and wisdom that reflects a mimesis.

31. When we discover that wondrous realisation, we are amazed by the power of the mind and the hypokeimenon of philosophy.

32. And that is the principle reason that intuition is an indispensable element to pathos, when we refer to its substantial influence.

33. Emotions are unpredictable and unstable. That is why they require sound thought and intuition to mitigate their problematic result.

34. We can be proficient, with the masterful skill of learning and instruction, when the mind is applied to that method.

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 that manifests in the process.

36. Therefore, it is incumbent upon us to make the distinction, between the difference and its variable, even when the subject is perceived, as atomic in appearance.

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 to profit.

40. The present implication of its effectiveness is found, in the pattern of its usage and epoches.

41. It can be understood in many ways, but it is applied, through our knowledge and not the stasis of the mind.

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. and remain in uncertainty.

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 and the manner we interpret that analysis.

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's capacity.

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 or premise.

57. We must process the concepts of philosophy, including pathos, if we are to profess this philosophy.

58. Emotion is a pivotal part of the nucleus of our mind, as is the pattern of thought that we construe logically.

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 total 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 and be subjective.

73. When we express thought we are conscious, when we express intuition, we are not in that particular consideration.

74. There is no denial in the mutual and interchangeable composition of thought and intuition. Therefore, to elaborate the difference would be pointless.

75. The Oracle's concept of intuition is based, on the perception and introspection mindfully of philosophical observation.

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 and not to their demonstration.

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 deliberate 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 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 sufficient 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 to a great degree.

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 the state of pleasure or happiness, but suffering is often categorised and declared, as a physical or mental state.

4. There are five types of suffering that I recognise, as temporary, chronic, sporadic, eventual, and lethiferous. It may come in all degrees of intensity. 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. It is defined in the the pursuit of pleasure or sensual self-indulgence.

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 and vanitarianism.

7. Suffering is the culmination of the most horrible state of human affliction imagined, within our colluctation and probity that are reflected in the state of undergoing pain, distress, or hardship.

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 and bios and appears ad infinitum. Socrates said, "If you don't get what you want, you suffer; if you get what you don't want, you suffer; even when you get exactly what you want, you still suffer because you can't hold on to it forever. Your mind is your predicament. It wants to be free of change. Free of pain, free of the obligations of life and death. But change is law and no amount of pretending will alter that reality."

11. It can resemble the guise of pain, sadness, encumbrance, anxiety, stress, depression, with every infaust occurrence.

12. The degrees of suffering vary from mild to severe, and they can seem very physical, mental or emotional to the megalopsychy.

13. It does not necessarily distinguish, from either degree of its variable, since the suffering is apathetic in its form.

14. It can be at variance, a sudden stage or a gradual stage of imbalance that can be synallatic in its vacivity and epicaricacious nature.

15. To be mindful of its existence is to be prepared, for its uncertain nature, during the continual 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 our interpretation and acknowledgement that we must contend with.

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 and is no fallacy.

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 and has caused them to theorise about its cause and effect.

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 traboccant 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 experimented.

28. Its actual perception we can apply to the tangibility of our common sense and humanity.

29. This form of logic is accessible to the analysis of our perception of its constatation and presentation.

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 evolving haecceity and logic.

32. At times, we could be unaware of the distinction of one level or the other, with its representation.

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 and our eunoia.

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 and the need to be deonerated of its effect on the thymotic nature of the soul.

39. Nothing is equal to the infandous state of universal suffering in our lives, in the philosophic mythos of humanity.

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 and reality.

52. It is the procrastination of that truth that we must accept, with no actual guarantee of its resolution or consequence.

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 questions, 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 that is unbearable to accept.

62. We often appear to experience suffering vicariously, in our lives, as we attempt to discover aponia.

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 and metaxy 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 the typosis of obfuscation.

72. Our society seldom reflects, upon the gradual realisation of the plight of the misfortune ones and their need for

eudaimonic experiences.

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, with no need for senseless discrepancies.

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 and are visibly attachable to our mind.

88. And these aforementioned expressions are related to the ontic nature represented 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 and hypostasis.

94. Philosophy does not attempt to specify the distinction made by the science of psychology with an unfounded apophansis, because it would indicate that one is more elaborate than the other form of observation.

95. The Oracle is an independent instrument to acknowledging, the relation amongst its existing principles.

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 that we cannot eschew or attempt to rationalise with mere simplicity.

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 state of the presumable opposing force, against the instability of our actions and decisions that identify, with our state of physical and mental balance.

3. Equilibrium is the final property of pathos, and its function is to stabilise the mind and prevent the disrupted pattern of vecordy.

4. We cannot live our lives as heedless sybarites and thus, the recourse of equilibrium 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 expressed, as a vision of how to conceive a pluralistic state of cognition.

7. The concept of enlightenment is accentuated 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. Along with other elements of philosophy, it serves as an organum.

9. The ultimate preservation of philosophy is explicitly seen in the teaching of its precepts. According to Aristotle, when one holds oneself in a stable equilibrium of the soul, in order to choose the action knowingly and for its own sake that act is considered to be virtuous.

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 that is presented. The five reasons of equilibrium that I have surmised are stability, judgement, logic, thinking, and knowledge.

15. The Oracle does not require a description of it to know the actual meaning of its capacity and the state of its convenience.

16. As an exponent of philosophical instruction, I rely on the rational interpretation of its teaching to guide me in my actions.

17. The basic understanding of that premise is the fact that it corresponds to the universal truth and not to any insolubility.

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 and expansion of our thoughts.

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 and utility.

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 and stable mind in our focillation.

33. With it, we can explore the fundamental aspect of its purpose afterwards, within a depth of any measure of rationalisation.

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 that demonstrate our equilibrium, in one manner or another.

36. Life is a matter of common circumstances that we either accept or ignore in its truth and inverity.

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 periodically.

40. They appear to be incapable of distinguishing the value of a sound mind and understanding.

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 in this occasion, since the point has been elucidated.

43. What is required is the comprehensive nature of its direct involvement in the concept of pathos.

44. It is within that general concept of pathos that we are reminded of its immediate 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 a certain deliberation and comprehension.

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 in any disception.

49. Then, without the contributing factor of equilibrium, our judgement and actions would be nullified.

50. We all have experimented the assumable 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 voluntarily or unvoluntarily.

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 gradually, 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 the core element of equilibrium and the eudaemonic need for our prosperity.

62. It is the satisfactory property of the concept 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 and exuberance.

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 and preparation.

70. This coherent revelation is the motive, for our search for just rationality and purport.

71. Rationality is an assisting attribute that governs when applied correctly and then voluntarily.

72. Philosophy is the principal introduction to universal knowledge and enlightenment that we seek with our insistence.

73. The actual concepts of philosophy are the principles we administer and adhere to our behoof.

74. In the general concept of equilibrium, the definition is lucid and quite explicable.

75. What we presume tangible is effectively, the absoluteness of that thought.

76. Henceforth, the relativity of that affirmative notion is very sensible, in its analogy and generalisation.

77. Thence, what is required is the confirmation of that actual analogy described.

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 and organisation.

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 and cohesion.

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 entire evolution of the mind, with a suitable prescience, yet unproven in theory.

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 and an affirmation of the body, mind and soul.

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?

Rate this submission


You must be logged in to rate submissions

Loading Comments