-Eros is the fascinating element of philosophy that depicts love and desire amongst humans.
1. The Oracle defines love, as the variety of strong and positive emotional and mental states, ranging from the most sublime virtue or good habit, the deepest interpersonal affection and to the simplest pleasure.
2. Love refers to a sentiment of strong attraction and emotional attachment, within its full sequence and process. Socrates said, "When desire, having rejected reason and overpowered judgment which leads to right, is set in the direction of the pleasure which beauty can inspire, and when again under the influence of its kindred desires it is moved with violent motion towards the beauty of corporeal forms, it acquires a surname from this very violent motion, and is called love."
3. It can also be a virtue representing human kindness, compassion, and affection, as the unselfish loyal and benevolent concern for the good of another in its concept.
4. Love in its various forms and archaisms acts as a major facilitator of interpersonal relationships and, owing to its central importance, is one of the most common themes in the creative arts.
5. It has been postulated to be a function to keep human beings together, against solitude and to facilitate the continuation of the species.
6. Ancient Greek philosophers had identified five forms of love: essentially, familial love (in Greek, Storge), friendly love (Philia), romantic love (Eros), guest love (Xenia) and divine love (Agape). Modern authors have distinguished further varieties of love: unrequited love, infatuated love, self-love, and courtly love.
7. I shall attempt to elucidate the philosophy of love and its axiology, within the concept of eros that explains the nature of love and discuss its concept and methexis in general.
9. First, I shall explain the three concepts that are familial love, friendly love and romantic love that form a part of the Oracle, as a propadeutic instruction of the art of love.
10. Familial love or storge, as known in the vernacular of the Greek philosophers is the general concept of love that is typically associated to the family.
11. The concept of the family is the fundamental component, in the structure of humanity and the establishments of our known societies.
12. We are taught since birth that the nucleus is the family and therefore, we learn the affinity of that fond affection granted.
13. It is a love that is shared in affinity, between a parent and a child, or amongst siblings and the family of kindred.
14. The powerful relation of this kind of love is direct and hereditary, within the metaphoric and mythological schema and definition.
15. It tends to be the most common and strongest expressed and demonstrated, by the actions and decisions of people.
16. The specific bond that is known of this love is as well generational and conspicuous, although it can be taken for granted.
17. Its inclusion is of the optimal involvement of members of a family linked, through the prime factor of lineage.
18. The second form of love is what is described as friendly love or known, as philia, in the Greek idiom spoken.
19. This form of human love is noticeably witnessed, amongst people of the closest affinity that is not romantic or a token of a troth.
20. It does not require any form of romance, but can be very sexual in nature, and it is represented, with a measure of material kalon.
21. It is a special connection that is shared, through the specific bond of friendship that is commonly expressed in its format.
22. Friends are those that confirm in a duration of time that special relation between people and do not dare to forsake their loyalty.
23. They are very much devoted and loyal to the cause and meaning of the concept provided and established, by its recognition.
24. This concept of love is the most debatable, since it can be extremely difficult to define under certain circumstances, yet, the nature of its involvement is of a desirable effect and appreciation.
25. Finally, there is the third form of love present that is known to most followers of philosophy, as eros or the custormary term of romantic love.
26. Romantic love is the relation that is based on trust and mutual respect, because it is of a considerable amount and worth to people that share its function and seek its redamancy.
27. Romance is defined, as a pure and natural expression of real love and is the love that nourishes our heart and emotions at the same time; although we often believe that it is the realisation of the greatest form of love expressed willingly.
28. There can be no doubt whatsoever that this type of love is the most challenging, but the most beautiful also, amongst us humans.
29. Plato said, "To love rightly is to love what is orderly and beautiful, in an educated and disciplined way."
30. He also said, "Those who intend on becoming great should neither love themselves nor their own things, but only what is just, whether it happens to be done by themselves or others."
31. If we only thought that love was an immense emotion of intensity, then we would not discover that it can be just or unjust, since throughout the history of humanity, this form of love has been the prime foundation of our principles of love and philology.
32. We fancy the deep notion that love is only an emotion that is conjured clancularly, in our mind and heart, when it is not.
33. It is the purest form of an expressive composition that we have created, through our apolaustic needs and interests.
34. Thus, the inusitate relevance of its function endures logically, in the purpose that it serves knowingly and willingly.
35. It serves the benefit of the human heart, soul and mind, when applied correctly, in a selected manner and occasion. Plato referred to love when referring to eros by saying, "Its main characteristic is permanent aspiration and desire. Even when it seems to give, eros continues to be a "desire to possess", nevertheless it is different from a purely sensual love in being the love that tends towards the majestic."
36. Perhaps, love cannot always be practical or reasonable, when it is no longer shared, between two loving persons of anagapesis.
37. Regardless of its circumstance, we cannot reject the premise of its effect and consequence, with our free will and cognition.
38. It is the property of eros that is the most wanted and yearned, by the values of our societies. It makes us feel eumoirous.
39. If we did not share this firm relation with others, then its usance would be seen as futile and insignificant.
40. Love can be what you want it to be in actualisation and neologism, as long as the person loved shares those indiscerptible feelings mutually.
41. There is no necessity to describe its nature, with the application of religion or science, within a compendious observation.
42. Its extraordinary capacity then demonstrated reflects the ultimate power of its persuasive efficacy and influence.
43. The Oracle offers the description of love, in a philosophical manner that can be construed, as genuine and not stochastic.
44. We either embrace the profound emotion of love with our acceptance of its beauty, or we disregard the essence of that beauty. Socrates said of beauty, "Give me beauty in the inwards soul; may the outwards and the inward man be at one."
45. If we choose to experience it, we are conscious of self-expression, but if we don't, then we are omitting a very candid admission of the truth.
46. Love is ever sustainable to the substantial portion of our emotions created, within the exceptional state of profundity.
47. It can be an insoluble mystery, very much like a mystical experience, when it is manifest and lucid in its culmination.
48. There has been a lot written, about its mysterious nature and interconnection to the heart that philosophers have attempted to magnify.
49. The heart in all our internal organs seems to be the engine of love, yet it fills the mind and soul with, such a profound state of emotional gaiety.
50. It is the natural aliment that feeds our soul, body and mind, in accordance to our need for it and its logical function.
51. However, it has no guarantee of success or failure, because it is merely an expressive emotion that we seldom resolve with accuracy.
52. Nothing about it can be understood, as a simplistic theory of logic or prefigured, as a response to any aspect of eros.
53. There is no magical potion or mathematical equation that could best determine its unsolvable origin.
54. At times, the purest thought could be then attached to the purest emotion, but it does not mean necessarily that it is true love.
55. What we express with emotion is not always what we are thinking, at that exact moment, and therefore, we are susceptible to the unknown consequence.
56. Love is an expression that few people comprehend in the end, and it is a prize unattainable to some, whilst achievable to others.
57. With it, we are conscious of thought, and without it, we are simply devoid of any emotion that could result in the manifestation of love.
58. The evident circumstance evolves into a consequence that either is good or bad, natural or unnatural.
59. Love has innumerable definitions, but its meaning is consistently, an emotional feeling of an unexplained origination.
60. It is like the canvas of a painting that can be created from nothing or the guise of an abstract notion that has been composed afterwards.
61. How we define love is not significant. It is how we interpret its definement that can be either understood, as an antonym or a synonym.
62. Love can be apperceived within its composition, as poetical, logical or merely sentimental, in its value and mansuetude.
63. We have the tendency of equating it to an effusion of emotions that are compatible to electric sentiments expressed.
64. An array of this miscellany is the consequential enhancement, to the incomparable mystification of love that fascinates us.
65. It is the mainstay of the heart and the visible ignition of our jovial elation produced, through the effect of its faculty.
66. The heart is managed systemically, by the eloquent nature of love and the effectual signs of its diversifiable elements.
67. Verily, to love is to be magnanimous and to devote to the soul, its magnificent grandeur, within its beauteous composition is instrumental.
68. It manifests in the opportune moment, when our emotions are fully steady and occupied, with its valuable purpose.
69. Thus, the basis of love is the application of its introduction and the proclivity of its true expression. Love is not odium.
70. Until we reach the real conclusion that a misconception of love is a valid misconstruction, then we shall discover that the misjudgement is in the assertion of its origin.
71. Within the musing thought we conceive, there is an esoteric vision of love that prevails, in the profundity of our hearts amain.
72. The revelation of love is not some scientific wonder or a religious miracle, instead it is the natural expression of our emotional and physical inclinations.
73. We express it openly through our amorous disposition, as a certain function of the body, mind and soul, with a sudden ejaculation of words professed, or a gradual token of our affection.
74. There is no absolute clarity about love that we need to associate to sin, except within the religious supposition of marriage or relationship that is a disingenuous misapprehension of the concept of love.
75. Love in itself is the powerful element of eros that is worthy of the state of our felicity and transcends any metaphor of indoctrination.
76. Gaiety is the equivalence of love, when people are amadelphous and loving in their actions and decisions and are not atrabilious.
77. This philosophical reference is not specific to any sexual connotations or persuasions that have been previously established in an argument.
78. What is denoted is the defined state of the mind and not any sexual orientation per se, since by acknowledging that comparison it would be vague in nature.
79. Orientation is not the admission of a postulate to acknowledge, as an inference of love that we have discovered in time.
80. Our mind, body and soul benefits completely, from this tender affection or devotion that is demonstrated, by people of the same accord.
81. The question is not whether we believe that love is explicably an image of modesty, but the embodiment of human nature.
82. Its vivid characteristics are reflective of the affirmation of what it thus represents and what it offers.
83. Love then conduces to the state of heightened emotions and thoughts evoked, with its amount ascertained.
84. We partake in the majesty of its quintessence and cherish its paramene relevance, as we accept the beauty of its nature.
85. What matters once more is not the actual definition of love, but its faithful and interpretation that describes its purpose.
86. The Oracle is predicated on the precept of human expression, and from that premise we conclude that love is natural and functional.
87. To accede to that mere notion, the abstraction of love must accommodate our physical needs adduced and required.
88. Admittedly, love does not require any confabulatory affectation shown, in its visual display, but it does require acknowledgement.
89. It is a supplement to eros and appertains to the concept of an axiomatic sentiment avowed that we utilise in our lives .
90. Its remarkable attributes are articulated, in the form of its aesthetic beauty of expression and not in a monotone.
91. Love can be perceived, with the discernment of an ambagious composition that contains our actual feelings emitted.
92. And what is meaningful is the romantic and profound bond that is shared, with the body, mind and soul.
93. As people, we are conscious of love, but are ignorant of its manageable discretion, with its romantic interludes.
94. If there is something that is attributive to the growth of love, it is its indefinite potential that can surpass that growth.
95. The common thing that connects it to philosophy is the attainment of its application, in its total purity and observation.
96. If we can achieve the relativity of love, within the concept of eros, then we can emphasise its importance, in its affinity to philosophy.
97. Philosophers have for centuries invoke the universality of love, as a token gesture of its introduction.
98. It has been personified and magnified forever, within the memorable words and Atticism of magnificent philosophers.
99. Its wonderful perception is always the precursor to its conceptual interpretation and admission of its validity.
100. Ergo, the concept of love is comparative to the concept of desire of which it must coexist.
1. The Oracle defines desire, as a very strong feeling, for a person or object that is typically coveted or wanted.
2. In The Republic, Plato argues that individual desires must be delayed, in the name of the higher idea.
3. In De Anima, Aristotle claims that desire is implicated, in animal interactions and the propensity of animals to motion; at the same time, he acknowledged that reasoning also interacts with desire.
4. I shall confirm its concept, in the decisive aspect of philosophy that pertains to human beings and describe its logic.
5. The notion that desire is denoted as implicitly a longing for someone or something must be elaborated and understood at the same time.
6. Rational behaviour is what separates us from other animals. We have thought and not merely instinct. We have the conceptual understanding of love and desire.
7. The concise distinction that I shall make revolves, around the elements of desire and love pronounced, within the philosophy of the Oracle.
8. Desire is so frequently compared to sexual appetency in religion and science, yet it can be thus interpreted, as the epitome of the expression of love.
9. The presumed antecedence of desire is then acknowledged in the concept of eros, as the clear element of its composition.
10. Whilst we consider love integrally to eros, desire is as equally pleasant in nature and fulfilment. It permits us the sequence of ascertaining that element.
11. We can as well surmise the difference, between what we feel and what we want, and it can be non-sexual in its comparison.
12. To desire is to want and to love is to feel. Then, we realise that one is as natural as the other, within the broad concept of eros.
13. The reality of desire is that we are conscious or unconscious of the distinction of its exoptable capacity and accismus.
14. As human beings, we are not entitled either love or desire, but we crave their basic function, so that we can satisfy our needs. Aristotle stated that desires are linked to certain capacities or tendencies common to us, because of our human nature. He said, "Everything, too, is pleasant for which we have the desire within us, since desire is the craving for pleasure. Of the desires some are irrational, some associated with reason. By irrational I mean those which do not arise from any opinion held by the mind. Of this kind are those known as 'natural'; for instance, those originating in the body, such as the desire for nourishment, namely hunger and thirst, and a separate kind of desire answering to each kind of nourishment; and the desires connected with taste and sex and sensations of touch in general; and those of smell, hearing, and vision. Rational desires are those which we are induced to have; there are many things we desire to see or get because we have been told of them and induced to believe them good."
15. Desire is the evolving inducement to our inner thoughts that can be secretive in its inception, animus, and peripeteia. Desire in the sexual manner is divided into four variables that I believe are curiosity, eroticism, self-indulgence, and epithmy.
16. However, as with love it can be injurious, in its consequence and the perception of its action and its circumstance.
17. Everyone is capable of expressing the need for desire and love with ophelimity, in its effable induement and motive.
18. It is a natural emotion that seldom requires intuition, since it has the empressement of thoughts and instinct.
19. Philosophy does differ vastly with psychology in respect to the evident aspect of its implication, significance, and tautology.
20. The analysis with the applied idea of that definition implies the concept of the interpretation of the mind and its resolution.
21. Desire is applicable to the certain emotions that are viably linked, to its primary function perceived and activated that can be of an erotic nature.
22. Nothing seems to be what it seems in appearance, unless there is a definite explanation that has been offered, with its etymon.
23. And from within that particular explanation, there is the reason that allows us the cogitation presented and analysed.
24. It has a distinctive purpose in life that can be singular or multiple, in its function or capacity explored.
25. There are several factors that contribute to the increase in desire according, to the concept of philosophy.
26. One of them is impulsive behaviour, and the other is reduced to an extreme obsession that we fail to control or acknowledge.
27. We can learn to distinguish the contrast between them, but it is the perception of both that is a fascination to us.
28. Desire is an illecebrous emotion that can control our thoughts suddenly, as with the direct motion of our impulse.
29. Indeed, our actual cognisance assists us, in the thorough process of that clarification and interpretation.
30. When we desire anything or anyone, we usually are more aware of its primal necessity and capability, then of its nocive effect.
31. From our awareness, we obtain the knowledge to understand the concept of desire, within a practical sense.
32. Once we understand it, we can explore its illimitable boundaries afterwards, with the employed factor of cognisance.
33. The obvious propensity to desire is indeed, a natural proclivity we express at will and often it is conveyed, with such precision.
34. We seek it to satisfy our epithymetic caprices and emotions, although it can induce multiple vices, with pleonectic urges, as its consequence.
35. The concept of desire is too ambiguous to be defined, with a supposition or theory that understates the universal truth.
36. It requires a profound introspection to be understood, for its original meaning and importance, so that we could decipher its context.
37. Therefore, what we then contemplate is not always desire, but the plausibility of a thought that requires action.
38. We can choose to experiment desire or love or dismiss its effect and value, with our self-knowledge or ignorance.
39. There is so much to realise, about the concept of eros that we simply misconstrue its reference and forget the premise of its foundation.
40. A function like desire needs a prevailing thought to generate its interest and necessity, if not, then it would simply cease to be relevant.
41. What we desire is often that what we cannot achieve or obtain, within the profluence of time and the sequential order of it.
42. We possess the faculty to desire so easily something that we cannot have, yet the desire remains active in our conscience.
43. We can convert that desire into pleasure or into love, if we allow that emotion to develop naturally and not logically.
44. It is what provides us the ability to express any emotion that is considerably accessible to our needs and mind.
45. The actual relevance of philosophy is measured, in the application and the distribution of its elemental properties.
46. The Oracle permits our minds to be ruminative, in our thoughts and occupied, with the necessities that we manifest.
47. Desire is a necessity, when it no longer is an emerging thought, but a wanted thing that compels us to its urge.
48. If we dismiss the essential importance of it, then we cannot recognise the material concept of eros, in its plenitude.
49. Love is love and desire is desire, but the question is, what is the reason for their existence, if we do not experience them?
50. Desire has a logical purpose as does any other emotion. We demonstrate it afterwards, as we acknowledge its instrumental capability.
51. The human body is able to be nourished by love or desire, in its activities or actions, when we allow them to nourish our body.
52. Thereby, the emerging process that causes our reaction to its effects is prompted, by our instinct and intuition.
53. It is a banality to presuppose its authentic origin, when we fail to recognise its existential function in our lives.
54. Can we truly define desire as a mere emotion of our expression or can we think or surmise that its contingency is based on its procurement?
55. I rather concede to the notion that it is what we apply its unique definition to signify in the end. This is basically all that matters, in the dictum of the argument.
56. The Oracle attests to the fact that we are curious in our nature to seek answers to our questions and satisfy that developing curiosity.
57. We learn by our experiences, the true relation, between desire and love, as we can debate the concept of desire, within science or religion.
58. Plato stated that human behaviour flows from three main sources: desire, emotion, and knowledge.
59. However, we must acquiesce at least, to the certain reality that desire is an operation in our lives that is very natural.
60. It is the confirmation of the fundamental property of eros, and its complex nature is found, in the averment of its function.
61. From the concept of desire, the relation, between love and desire is not incompossible to imagine its compatibility.
62. What must be taken into serious consideration is the notion that whatever is desirable in life is visibly attained consciously.
63. The pervasive thought is that an arbitrary desire is related to the expressible nature of our mentality, but it is yet to be understood.
64. Desire is generally, a manifestation of an act of impulsive behaviour untamed, by the influence of our volition.
65. It can be expressed overtly, as a valuable remedy to the discomfiture of the actual disconcertment that we display, with its uncertainty.
66. Within the plausibility of its nature, we can assume that we associate a necessity to a certain function that we ascribe to its practice.
67. The sundry effects of desire are indeed consequential, to the evolution of its functional process and progress.
68. By realising the capacity of its presentation, we are then conscious of its utilisation in fine. However, we are still observant of its role in ethos.
69. The necessity becomes an adaptation of an indeterminate nature that is revealed, by our reaction to that need.
70. Desire is emblematic of the concept of eros and the activation of our mental, emotional and physical proclivities.
71. Our known indiscretions are not necessarily, a part of any licentious behaviour, when the observation is linked to its practical purpose.
72. Hence, from the broad understanding of the concept of eros, the need permeates the mind to explore in extenso, with a personal enlightenment.
73. Thereafter, the desire that urges us, transforms into a compulsive action that manifests clearly and remains exciting to the mind and body.
74. Within this dogmatism disclosed, the concept of desire materialises, with its acquisition and its progression .
75. We define the state of desire, as an adjustable element in our realisation and expression, even though we are constantly evolving.
76. There is nothing more transparent than its feasibility and occurring circumstance to describe its existence.
77. With the obvious recognition of that reality, we dismiss the rapid divergence in thought and then, we resume our activities.
78. Desire can be easily considered by the theories of science, as an uncontrollable and irrational contemplation, inter alia.
79. Therefore, the correlation with philosophy is that it is mostly evaluated, at the level of our incisive awareness.
80. With the reference to eros, the explanatory concept is better understood and divulged, at at a manner that it can be recognised.
81. Intuitively, from the intense influence of desire, we expound on the logical certitude of that inflexible penchant we then experience.
82. We gravitate subitaneously to the ultimate necessity that is developed, in this elaborate experimental function.
83. The best inducement for desire in human beings is demonstrated, at intermittent intervals of our thoughts and passion.
84. If we truly recognise the acknowledgeable aspect of its operation, then we would discover the intrinsicality attached to its philosophical induction.
85. To display any desirable manifestation is not an inconsiderate thought or inconsequential action that prevails over our restraint.
86. Our mind perceives the general necessity of desire, and our body reacts to that necessity ad interim. Thus, it is assumed as logical.
87. There is much about its unusual inception that is universally connected, to the revolving process of satisfaction.
88. The genuine expression of desire is naturally a logical premise, since we are conscious of our needs constantly.
89. Its desirability is the compulsion that compels us to seek its applicable condition comparatively to the point, where we seek its involvement.
90. The absolute conformation of its ad rem nature is entirely, then reflective of its congruence and formation.
91. Its useful purpose is to signify an effect that transpires consequently, from the basis of our cognition.
92. As with instinct and intuition, it is predicated, on the acknowledgement of our apparent necessities and demand.
93. Its actual development is connected, to the state and progress of the mind and body, as it proceeds in its continuation.
94. How much desire is necessary is an inopportune question, since upon reflection, the consolidation of love and desire are not contiguous in its order, and it is based on an equivocal interpretation.
95. Its unpredictable circumstance is exemplified, by the action taken on its behalf and the urgent imperativeness of its demand.
96. Naturally, we all have the capacity and will to express and contain our desires or desirable expressions, with a measure of
97. Within this philosophy the concept of desire is distinguishable in two aspects that are more commonly known, as appetition and volition.
98. Appetition is more of an imperant craving, whilst volition is representative of the faculty that we acknowledge as the will. This is what was simply proposed, by Aristotle.
99. If we concede to that illation, then the feasible notion of desire is analogous to the compoundable elements of eros.
100. It operates in accordance with the thought we utilise, but to enjoy it, we must apply the known concept of pleasure.
1. The Oracle defines pleasure, as a specific mental state that provides an array of deep emotions, such as happiness, entertainment, enjoyment, ecstasy, and euphoria.
2. Epicurus and his followers defined the highest pleasure, as the absence of suffering and pleasure itself as "freedom from pain in the body and freedom from turmoil in the soul".
3. According to Cicero, Epicurus also had believed that pleasure was the principal good and pain the principal evil.
4. Utilitarianism and hedonism are philosophies that advocate increasing the maximum of the amount of pleasure and minimising the amount of suffering.
5. The genuine philosophy of pleasure we shall discuss at length is about the sentiment expressed, by our mind, soul and body. There are in my analysis five categories of pleasure that are carnal, creative, mundane, intuitive, and instinctive.
6. What differentiates pleasure from desire is that one is a state of satisfaction, whilst the other, a state of yearning.
7. That is to say, pleasure is something receptive and desire, a continuous want that we seek to fulfill its function and entirety.
8. It can be interpreted in countless ways and perceived in an ambagious manner that is not at times conventional. Aristotle expressed it, as the natural accompaniment of unimpeded activity. "Pleasure, as such, is neither good nor bad, but is something positive because the effect of pleasure perfects the exercise of that activity." Even so, Aristotle emphasised that pleasure is not to be sought for its own sake or purpose.
9. What we seek in pleasure is something that gives us, then a complete gratification that is more than a mere voluptuary.
10. It is to satisfy any form of desire, a passion, a love or a joyful expression that can exceed, any ordinary penchant displayed.
11. It is very common to attach it to our emotions, but it can be much more meaningful than a delightful emotion. Plato treated pleasure not as a sensation, but as an attitude with which one ascribes value to its principal object.
12. When we would discover afterwards, what type of emotion and thought that compels us to it, we become mindful of the existential benefit of its effect.
13. This permits us to explore the unlimited boundary of our thoughts and emotions, with consistency, passion and intrigue.
14. If we are to presume that pleasure is a form of human gratification, then we must conclude that its function is more propitious than harmful in the end.
15. Our sense of heightened awareness is aligned to our conductual actions and responses that occur at intervals that are perceived, in accordance to that sequence.
16. And from those conductual actions, our thoughts and emotions correspond together, to our mind and body. Plato viewed pleasure, once shaped and directed by wisdom, as a crucial part of a virtuous character as a whole.
17. During our lifetime, we are extremely conscious of the relativity of emotions and their immediate distinction. Socrates said, "When desire, having rejected reason and overpowered judgment which leads to right, is set in the direction of the pleasure which beauty can inspire, and when again under the influence of its kindred desires it is moved with violent motion towards the beauty of corporeal forms, it acquires a surname from this very violent motion, and is called love."
18. There is an emergent pattern of emotions that reflect pleasure and the general comfort that we seek, with its necessity. Socrates said, "When desire, having rejected reason and overpowered judgment which leads to right, is set in the direction of the pleasure which beauty can inspire, and when again under the influence of its kindred desires it is moved with violent motion towards the beauty of corporeal forms, it acquires a surname from this very violent motion, and is called love."
19. The analogy that is made about its connotation is not fully understood, in its original contexts within the teachings of psychology.
20. Philosophy teaches that human beings are conscious of the state of pleasure, but their actions are not always enticed by emotions. Socrates said, "In every one of us there are two ruling and directing principles, whose guidance we follow wherever they may lead; the one being an innate desire of pleasure; the other, an acquired judgment which aspires after excellence."
21. Thoughts can forcibly impel our mien and reaction, towards the emotions expressed, with our insistence and yearning.
22. Whether we accept that realisation depends a fortiori, on the fundamental basis of our perception and discernment.
23. The elaborate elements of pleasure are found, in the formation of our emotions created and exhibited, by our thoughts.
24. To attempt to determine the cause and effect of pleasure, one must afterwards experiment its capability.
25. It does not impose upon us its unbelievable effect, if we do not concede, to its general practice and the concept of volupty.
26. Different emotions are compatible to pleasure, and several manifest, within the transparent form of pleasure.
27. The inference about its state is ultimately connected, to the noscible precept of eros that is represented in the Oracle.
28. Eros, then compliments the method of satisfactory pleasure, so that its state can be visibly detected by our observation.
29. This aforementioned method is believed to be, a concept exposed of philosophy that is utilised for its reference and utility.
30. If we practise philosophy in the manner that the Oracle professes, then we could reach optimal state of enlightenment.
31. Pleasure can involve leisure or activity, since it does not specify its true nature and outcome in its description.
32. Every sensation expressed that is situated with it can be directed afterwards, by the impulsive action of our behaviour.
33. People want to obtain the great essence of pleasure, at the cost of their sacrifice and their necessity, although it is not always voluntarily.
34. Any emotion of it is connected to the functional state of mind that recognises that precise emotion displayed.
35. We conceive the conceivable idea that it offers us the spectacular option of sensing the actuality of its purpose.
36. Philosophy is the original teaching that inspires the most challenging issues that burden human beings and their minds.
37. The concept of eros has been included, within the elements of the Oracle and the preceptive part of the laws of logic.
38. Its origin is an anonymous mystery to be solved, without the implementation of sufficient details and elaboration.
39. The general characteristics of pleasure are witnessed, in the act of its present development and practice.
40. Then, what constitutes as pleasure gives us the solace of a timeless enjoyment that allows us to function, as human beings.
41. Therefore, the relation that is shared, by our emotions and thoughts is pertinent to the philosophy of eros.
42. Eros can be established reasonably, as a concept that is invariable and necessary. Its definition as well as its application is observed, with different interpretations.
43. Our intended interpretation of its usefulness describes the manner that it serves its function and its accessibility.
44. Pleasure is immensely vital to the process and compossibility of eros, in its entire composition and continuation.
45. The time that we spend or allocate on it is immeasurable and afterwards unpredictable.
46. Thus, the notion that it is only found in the acknowledgement of its influence is not accurate.
47. Pleasure is a soothing attribute that is precisely, the thing that we appreciate the most about eros.
48. It reminds us of the wonderful facet that is ascertained, through the deliberation of an imminent action and sentiment.
49. Our perceptible ability to express it is a palpable reminder of the extent of our emotions.
50. When they are tangibly active, then they become a moment of pleasure that is self-explanatory.
51. This form of assimilation of the mind and body does not negate the power of its arduous contemplation.
52. On the contrary, pleasure is a just measure of contentment and acceptance of the human emotion.
53. How we approach its concept is then determined, by the consequence of our actions and decisions.
54. A completion of these actions are significant of the role of pleasure in our thoughts.
55. No credible assumption can be discarded so plainly, without the application of thought.
56. And pleasure is conditioned to the quality of any emotion we share, amongst each other.
57. The Oracle enlightens the mind, body and soul, with the understanding of the concept of eros.
58. We attempt to understand the basis of its noticeable subject, with a measure of simplicity.
59. From this subject, our observation is used to suspect the relevance of its corollary.
60. We marvel with the creation of pleasure, and we create from it many wonderful emotions.
61. Eo ipso, it can be interpreted, as an explicable perception of gratification and satisfaction.
62. What pleasure offers us human beings is the opportunity to explore our mental and physical horizons.
63. It also establishes an emotion and function that does not require the precision of thought.
64. Therefore, the concept is accentuated, in the variant forms of its relevance and presentation.
65. The ultimate experience of pleasure is not necessarily the thought, but the action that indicates its fulfilment.
66. Therein, the concept is accepted, as the foundation to our natural expressions of emotions that are pleasant and conceivable.
67. What is being conveyed about pleasure is not the religious aspect of absolution associated to desire or pleasure, instead the mere capacity of its function.
68. The Oracle teaches us not in a didactic manner the concepts proffered, but it is based upon the inherent inference of philosophy.
69. Thus, the posit that is postulated is considered germane to the argument that has been suggested and it is not a paralogism.
70. Whether we choose to ascribe the notion of pleasure, as a philosophical or psychological disputation is merely antidotal.
71. The mind does not appertain to the sole singularity of the mental faculties of psychology.
72. Philosophy has for centuries pondered the brilliance of the mind and its multitudinous ways of human expression.
73. Pleasure is the epitome of a sui generis conception of enjoyment and emotional rapture.
74. Its limitations are boundless, when the state of the mind is interacting with its expansion.
75. We often experience this emotional rapture, when we are inclined to not be impeded, by religious restrictions and scientific definitions.
76. Although science regards pleasure as not an emotion, but an affect, the belief in this philosophy is that emotions are a concentralisation of the affect of pleasure.
77. Once we have understood that rational premise, then the conglomeration of emotions and thoughts coexist enough to cause that mental and emotional affect gradually.
78. We do not need to process the cause as much, as we need to comprehend the origin of pleasure.
79. The exceptional mind is capable of distinguishing the degree or measure of our emotional gratification and appeasement.
80. When we experiment with pleasure, we make the entire assessment that it is strictly related to the body, yet it encompasses the mind and soul as well.
81. There is nothing that implies the opposite in philosophy, and the proof is discovered, in the hermeneutic manner of our observation.
82. The concept of eros functions, with its properties and are conducive to its philosophical justification.
83. Philosophy is the ampliative fountain of lectical information that we imbibe constantly in our lives.
84. Science attributes anhedonia, as a defective ingredient of pleasure consequently.
85. However, the analysis can be argued in philosophy that the inability to experience pleasure in certain areas of the body is mostly an objective opinion that is not in concurrence, with the reality that pleasure does not require the body, since it can produce pleasure mental and emotional, without its satiation.
86. It is frankly an obvious contradistinction and a fundamental divergence of opinions and theories.
87. Pleasure is the ultimate discovery of the potency of the mind and body, when those two elements are activated.
88. The effacement of this concept educed would merely fail to realise the magnitude of the mind and its relation to the body.
89. When we seek pleasure, we are searching for the occasion to escape the triviality of boredom and the fascination, with the body and mind.
90. We explore those boundaries of the mind and disinhibit the obstacles that are a visible impediment to our immense ecstasy.
91. Therefore, the connotation that we apply to pleasure is merely a syntactical difference.
92. All that matters is the exposition of the concept and its proactive properties that accompany that concept.
93. When we manifest perception, thus we are manifesting pleasure.
94. When we experiment satisfaction, then we are manifesting pleasure.
95. From this logical inference, we create the incipient process, within the essence that we call pleasure.
96. To denote the process is to admit to the presence of eros and its philosophical, mental and physical advantages.
97. Whether we choose to call, eros sexual love only is not a contradiction, but a matter of interpretation.
98. The Oracle equates eros to a human function that is more than the expression of sexual love.
99. It is also mentally satisfactory and enjoyable, in its expression and participation.
100. To receive any form of sexual pleasure is to experience the absolute state of sex.
1. The Oracle defines sex, as a human act that involves the interaction of people or the mind to then accomplish its effects.
2. Within this philosophy the concept of sex shall be limited to the various acts expressed and demonstrated of its nature.
3. The biological or psychological aspects of sex will be omitted, since the specific issue being address is solely a philosophical question.
4. This implies that the concept described is thus attached to the state of mind of each individual, irrespective of its aphrodisiac or antaphrodisiac reference.
5. We can decide afterwards, whether or not its interpretation is effective and accurate to its doxas and apodictic form.
6. The exploration of sex is not a unique occurrence any longer, yet we are intrigued with our curiosity to decipher its composition in every aspect.
7. Its validity is judged, by its capacity and conformity to our sexual desires and needs that transcend the foolishness of telestic notions.
8. Religion depicts the act of sex or any sexual relation, between two persons in holy matrimony and science, as a biological factor of human reproduction.
9. There is no dispute in the cogent argument for human preservation, but the general perception of this philosophy is to acknowledge the natural function of sexual activity, without the constraint of religious guilt.
10. Sex can be displayed and understood, in multifarious manners and manifestations. There are two elements of sex that are function and need. From those two elements I have classified five types of sex that are Experimental Sex, Experienced Sex, Capricious Sex, Satisfactory Sex, and Obsessive Sex.
11. We can make the sensible determination that it is an innate function that we learn to develop, in the evolving stages of our lives.
12. From these stages mentioned, we become more mindful of its pleasures and consequences that benefit our mind, body, and soul.
13. The Oracle professes it to be a crebrous experience that human beings experiment daily, in their leisure and moments of intimacy.
14. We should not be confined or restricted of its effect and pleasure and feel inapposite, shameful, or inverecund in our actions.
15. Its enjoyment is something that all people should share amongst consensual adults, as a part of the psychiasis.
16. Sex and sexuality are often erroneously mistaken with one another, in their analysis and contrast. Thus, what is different is their interpretation.
17. Sex which is the topic being discussed is the sexual act that is conceived subsequently, by physical contact or phantasy.
18. On the contrary, sexuality is the established definement of an individual's sexual preference or inclination.
19. It does not require the concept of the act of sex, instead it only relates to the acknowledgement of the behaviour.
20. Sex is not reduced to the limitation of our physicality, gender or any plerematic words of classification.
21. Therefore it can be expressed and shared, in all forms of human demonstration, capability, and necessity.
22. It does not exclude any practice that is regarded as sin in religion, as long as that practice is healthy and not deleterious, amongst consensual adults.
23. It has been designed equally to be a liberation of our mental and social encumbrance produced, and not its restriction.
24. Its conception is not dictated, by an interpretative notion of religious or scientific value and untruth that is predicated, on an aphilosophical premise.
25. Sex is the conducive point of convergence, where necessity and desire coexist, as the linkage to the body, mind, and soul.
26. The incredible beauty of sexual exploration is the emotion and thought shared, in the physical or mental act displayed.
27. Philosophy teaches us that we are capable of understanding our mind, if we allow it to be exposed to knowledge and wisdom.
28. This is the incentive that we ponder in the seclusion of our thoughts, and the fulfilment that we seek, as we become cognisant of the relevance of its teachings.
29. We can choose to partake in any sexual activity that is innocuous in nature or involvement. We are not hostages to our sexual urges or proclivities, but our body, mind and soul is allowed to experience that healthy activity.
30. Why should sex be an inhibitory act imposed upon us, when it is a natural function of the body, mind and soul?
31. In the space of our thoughts and emotions, the concept of sex must operate, within our human necessities.
32. Ergo, what differentiates us from other species of animals is the singular fact that we can distinguish with thought what animals react with instinct.
33. Sex is a perfect example of that eventual comparison and conclusion surmised. It is a natural function of our mind, body, and soul.
34. We should never forget that distinction, and we must admit the superiority of the human mind, within our paideia.
35. It is not a mere question of scientific evolution or biology, but one that involves the expansion of the mind.
36. This is where the teachings of philosophy differ, with the insistent analogy and contradictory discourse of science.
37. Our inquisitive mind instigates our perspicacity that allows us to explore the boundary of our sexuality and sexual inclination.
38. We are comforted by the assurance of our mind that recognises the desires that enable our sexual activities to be explored rationally.
39. Once more to human beings, sex is as natural as the need, for satisfying our thirst or hunger. Why do we believe it is anything else than that?
40. Sexual appetency is not to be confused, with any form of sexual obsession or deviousness that disrupts the tranquility of the mind, body and soul.
41. Decency is not measured with moral guidance of religion, but by the existing principles of logic and ethics.
42. Whilst desire can be an uncontrollable urge or compulsion, our mind when in its full faculty can control the obsessive impulse, with clarity and volition.
43. It is not about the suppression of the desire that is important, but realising the unstable nature of this peculiarity.
44. Knowledge offers the supportive concept to the theories on the topic of sex, but it is not any analysis or hypothesis of any permissive sexual conduct.
45. Philosophy can instruct a teaching on any theme including sex, yet it is incumbent upon the person to heed to the principles of that teaching.
46. The Oracle does not promote sexual escapades of what religion denotes as affairs of a prurient nature, but it does not advocate the restriction of its involvement neither.
47. Sex is a practical matter that does not need to be complicated, by the rigidity of religion or the contradictions of science.
48. If we entertain the thought that pleasure is connected to satisfaction, then its concept in philosophy is understood as verbatim.
49. Everything about it is subjectively interpreted and pondered, with precise observation and thought applied.
50. What we experiment we learn, and what we learn is an experience that will inform us of the distinction of what is right from wrong, healthy from obsessive behaviour.
51. All of us that are ripe from the rightful age are conscious of our sexual desires in time. We know, when they are apparent and become pleasure.
52. Puberty is a biological factor, but sex has no limit to its stage of manifestation, when it is only an indefinite thought that remains, in the profound consciousness of our mind.
53. What excites us sexually, can be considered to be desire, and what excites us emotionally, can be considered to be love.
54. The difference is in the meaning of that variable that we actually contemplate afterwards.
55. With the recognition of sex, we can debate the relevance of its function in our society or leisure.
56. The body responds to its immediate needs, as does the mind and soul accordingly. Thus, once more, why do we oppress the need for sex?
57. There is one magnificent thing that should be known about its purpose, and that is the expression of its effect.
58. We are born to discover the essence of sex, and we learn the application of its discipline subsequently, in the sequence of time.
59. It is a variable that has evolved at its exposure, into the complete state of sexual liberation and human expression.
60. And from that liberation, we are conscious of its incredible nature and signification that it is learnt, in the process of our experiences.
61. The nature of sex is subjectively an act that is the result of a necessity that is a diurnal activity that is practised by human beings.
62. To simply denote it as a carnal desire is to disregard its utility and benefit. Sex should not be considered opprobrium, when expressed in a healthful and natural manner.
63. There is a certain complacency, in the completion of the act that we regard, as pure satisfaction and enjoyment.
64. Sex is a normal exhibition of love or passion that exceeds the momentary notion of the concept of sin.
65. There is no absolute guilt associated to its authentic expression and need, since it is logical in its function and purpose.
66. It is not the dissolute deportment of human depravity displayed, as portrayed by religion or the destruction of the immortal soul.
67. Thus, the distinction is the main assertion of its necessity and selectivity, within the process that is developed.
68. To imply that sex is immoral, when expressed out of wedlock is a partial declaration and fallacy of religion that is contradictory to the nature of a human being.
69. Whilst the bond between two loving mates is logically the basis of love, it does not define sex in its actual absoluteness.
70. To condemn sex is to omit the fact that we are human beings that relate, towards each other sexually and that it is a healthy practice, if we are mindful of its usage.
71. The definition of sex in the Oracle is not applicable to the precepts of religion or the intellectuality of science.
72. What is then discovered in the act of sex is, beyond the realm of simplicity, but it allows us to magnify its vitalness.
73. If we were to generalise sex, with a hypothesis merely, we would surmise that its function is pivotal and not merely optional.
74. And that it leads to the firm conclusion that sex is never immoral, when it is understood as necessary and practical.
75. To say that without its function, we cannot proceed are not the vagaries of a supposed misconception or falsehood.
76. Whether we accept the basis of the argument or not, sex is a fundamental part of us, as a physical and mental component.
77. We can choose to embrace it, as a natural component of the body, soul and mind or oppress it, as a sinful temptation.
78. The Oracle is an exponent of this concept of manifest philosophy that adopts the need for sexual awareness.
79. We can decide to debate the origin of sex or its definition, with facts and theories, but ultimately, the distinction is the assertion of its relevance.
80. Within its general perception, the relation between the mind, soul and body is compatible to the conception.
81. When we cogitate the implication of sex, we are not being truly disingenuous in our analysis.
82. What is known is its function and purport that allows us to presume the sexual act, as a logical premise of its nature.
83. The factors that contribute to the intrinsic nature of sex are situated, in the order of its sequence.
84. We tend to acknowledge that time is the important factor to sex, but the relativity of its availability is also a contributive factor.
85. Sex is only a component of intimacy and intuitively it is as well, the passion of the act.
86. To prescribe the restriction of its religious morality is to submit to the notion that we must acquiesce to the doctrinal teachings of a belief that mostly oppresses sex, as a libidinous sin.
87. Submission to the arguments of hypocrisy is as worse, as the circumvention employed by the unreasonable hypocrite.
88. Whatever reason we base our criterion for sex is the actual asseveration of our awareness of its existential nature.
89. Within the hypothetical belief that we may adopt as our own, there is always a logical pattern that must correspond to that credence.
90. Philosophy essays to instruct the concept of eros, in the simplification of its introduction and interpretation.
91. However, the explanatory method used to describe sex is not for everyone to acknowledge, as pretension or fallacy.
92. The real prevalence of sex is measured, not in the apparent prevarication of the concept, instead in the supposition of its proposition employed.
93. Promiscuity is not the admission of a provocative proclivity, but an erroneous interpretation of sexual behaviour.
94. Conductual behaviour is not necessarily indicative of sex or its connotation, since sex is a polysemant.
95. Although our behaviour is an element of sexual activity, it does not preclude the existing opinion that it controls the mind totally.
96. The mind is capable of inserting its influential effects and commands, upon the body and soul.
97. It is not an implausibility that our physicality is at variance too ungovernable and unpredictable with our mind and soul.
98. When this realisation has been established, then the meaning of sex is opined logically, within the teachings of philosophy.
99. The contexts that have been discussed in the Oracle have offered each reader, an insight into philosophy.
100. To attempt to determine the signification of sex and its substance, we must first discover the meaning of acrasia.
Lack of self-control
1. The Oracle defines acrasia, as the state of mind in which someone acts against their better judgment through weakness of will.
2. Philosophy teaches us that acrasia is the state, when the state of mind is at the most susceptible stage of that exact period.
3. In the dialogue Protagoras, Socrates attests that acrasia does not exist, claiming "No one goes willingly towards the bad".
4. Aristotle reasons that acrasia occurs as a result of an opinion. Opinion is formulated mentally in a way that may or may not imitate truth, whilst sexual appetite is merely a desire of the body. Thus, opinion is only incidentally aligned with or opposed to the good, making an acratic action the product of opinion instead of reason.
5. Therefore, if we were successfully to apply that concept of Aristotle, then we would make the conclusion that our will makes the distinction, between reason and opinion.
6. We can attempt to understand either observation, as an interpretative form of introspection.
7. In this universal philosophy of theism, the concept of acrasia is important to the system of eros. I have determined four factors to prevent acrasia that are will, sound judgement, awareness, and control.
8. The Oracle is predicated on the elements of the precepts of each variable of this philosophy.
9. What differs in the interpretation and contrast is the theist point of view that is the opposite of the traditional ancient Greek philosophy.
10. The Oracle reveals the concept of acrasia, as the individualistic reason for what religion describes as sin.
11. If we apply this parallel concept to our discourse on acrasia, then we would discover the impact to that realisation, through our circumstantial circumspection.
12. The ideal comprehension of acrasia is the acknowledgement of a natural thing that is to error, because of a deviation we have caused knowingly.
13. Discipline is the fundamental component in our will that decides the powerful effect of that outcome, through our reaction.
14. Whether it is involuntary or voluntary in its comparison is the precise example of our perception.
15. This philosophy is based on the argument that people are genuinely imperfect beings in nature.
16. Thus, what constitutes as the lack of self-discipline in humans is the failure to recognise the encumbrance of our invulnerability.
17. As susceptible beings on Earth, we are in constant conflict with each other and with ourselves also.
18. There are times, when pragmatism in a matter is more meaningful than any form of idealism.
19. In this case, we can demonstrate our faults and mistakes, with admission of what we have done erroneously.
20. Acrasia allows an individual to admit to that mistake, by recognising the wrong that has been committed.
21. The concept of sin in religion is accompanied, by the concept of temptation.
22. The mention of temptation as with sin is a mere reference to establish an analogy.
23. With this type of philosophy, the two references are rendered uselessly, since it is considered that acrasia is responsible for our actions.
24. There can be no doubt that whatever feeling or thought we can experiment as bad and unhealthy is attributed to the lack of self-control.
25. If we do not possess control, then we are no longer operating, as resolute proprietors of our discernible thoughts.
26. Thus, this would imply that the state of the mind is extremely vulnerable to discomposing episodes that are caused by the intrusion of acrasia.
27. It is of vital importance that this distinctive element be disclosed, as part of eros, since it affects the state of our emotions that are visibly expressed in love or desire.
28. The discord of this point of the argument can be settled, if we can accept the notion that something within our daily comportment is the cause to our errant actions.
29. This certain behaviour can be attributed to determining factors known to us, such as disillusion, disinterest, instability or disinclination.
30. Philosophy is the eternal belief that every question has an answer and therefore, the inducement to resolve that question, is in the meaning of that interpretation.
31. The concept of acrasia is defined in the empirical process of thought, emotion and action that methodically are linked to each other.
32. Within the emergence of this philosophy, the intricacies are deciphered, by logical premises that are proposed, with concomitant theories that support the philosophy of the Oracle.
33. The basic assumption that is asserted in the Oracle is the indisputable formula to human behaviour and its indispensability.
34. Acrasia can be analysed and compared to the analogies of psychology in science or to redemption in religion.
35. Yet, what is of a grave interest is the confirmation of the problems that can occur consequently and not conduce to any reasonable benefit.
36. Once we have taken into account that significant acknowledgement, then we can proceed to propound the needed solutions.
37. Our ability to enable our mind to be enlightened, by the completion of our reasonable thoughts is the paragon of control and discipline.
38. If we surmise that conceptual meaning, we would discover the relativity of that process.
39. It is a process that develops naturally in us through time, but we are at times unaware of its effect.
40. How we process any form of thought is the precondition in solving the riddle that confounds us.
41. Acrasia is not always facile to dissuade, since we are imperfect beings that are incapable of anything, without a foundation of belief.
42. We must be disciplined in our behaviour, thought and emotion that we exhibit in our expressions.
43. Although we are induced by the contemplation of the detriment of unhealthy thoughts educed, we must be conscious of the ramifications.
44. To not fully understand is not a pretext, but the troubling sign of the ignorance of our own perception.
45. Generally, we tend to address the issue of our predicaments, with knowledge and cognition.
46. Nonetheless, the quandary is more of not what we know, but what we assume to know and are mistakenly erroneous.
47. And that in itself is a very common experience that has transpired constantly to us in our lives.
48. The interesting thing is what we learn ultimately, from that memorable experience that we reveal.
49. The tacit nature of our thoughts is deduced, from the careful precision of our tact.
50. Any manifestation of ambiguity is resolved then, through the deliberation of a profound thought.
51. Philosophy advocates the function of logic, knowledge and wisdom to guide us judiciously.
52. This form of philosophy promotes the concept of logos, ethos, pathos, eros and athanatos, within theism.
53. All our purposive activities are consciously attached, to an intelligible system that we call belief.
54. This credence is thus acknowledged as philosophy and is the cognitive method to proceed, with analytical subjects.
55. Any appetition that can cause us to stray from a genuine belief is consequence of a circumstantial nature.
56. Therefore, the relation we have with the prime fundamentals of that belief can prepare us for the precepts, but it does not preclude our undoing.
57. If we are not disciplined enough to control our thoughts and actions, then the basis of any philosophy is ineffectual.
58. For that reason, the mind and body are integral to the intrinsic nature of our mental and physical discipline.
59. In the process that is undertaken of a concept, we are conscious of the relativity of the distinction, between logical or illogical.
60. It is imperative that we learn to understand the distinction, between what is acrasia and what is sin.
61. We assume that by refraining from devious behaviour, we are consciously reducing any of our injurious actions.
62. This assertive notion implies that humans are incapable of self-restraint and mental equilibrium.
63. Control of our mental faculties is as important, as preserving the corporeal constitution and immortal soul.
64. It is not an aimless purpose, since the original inception of mankind has been attached to the laden guilt and distress of sin.
65. To attempt to acknowledge acrasia, as a normal function, within the power of the mind is not interchangeable, with the concept of religion.
66. As aforesaid, religion always emphasises the onerous guilt of sin, as the principal inducement to our fallibility.
67. Yet in this philosophy, it is the relativity of acrasia that impels our impulsive actions and not specific temptations.
68. If we do not wield control of the mind, then our thoughts and actions become unsteady and unmanageable.
69. Subsequently, we are unable to distinguish clearly the state of purity from impurity in their comparison.
70. As conscious beings, we have the sufficient recognition and knowledge to obviate the conflict from our mind.
71. The Oracle attests to the notion that people are able to restrain thoughts, through a certain deliberation and will. This is called encrateia.
72. Our active cognisance is the realisation of the extent of the intimation that we ascertain, through our perception.
73. Philosophers are typically practical, in their presumption and observation of lack of control.
74. When our minds are feeble and not nourished by knowledge, then our minds are futile and viduous.
75. Under the circumstance of the complexity of our behaviour, we are forced to examine the cause of our intemperance.
76. The celeritous nature of our thoughts presents the ingredients to our predicament, when we are in an addled state.
77. Presumably, to acknowledge a pattern of instinctive or mental behaviour is not an omission that is implausible, but the difficulty is found, in the acceptance of the fault.
78. To fathom a logical approach to a lack of mental fortitude is easily utilised, in the cynical opportunism of detractors of this philosophical concept.
79. Therefore, what must be stated then unequivocally is the fact that our perception is heavily influenced, by our beliefs or creeds.
80. And from that correlation of thoughts, we establish the relation, between a logical inference and a religious explanation.
81. The concrete observation is realised, in the attachment of the discrepancy of the argument.
82. The valid construct of acrasia is predicated, on the imperfect state of the mind.
83. Why we succumb to the weakness of the body is thus discovered, in the weakness of the mind.
84. A weak mind is the obvious reason of the acrasial effect we experiment, at intermittent intervals.
85. To be candid and succinct, people are by human nature a representation of imperfection.
86. This implies the notion that, we are imperfect beings, within a state of absolute imperfection.
87. When the body falters to the effects of any harmful inclinations, it proceeds to mitigate the circumstances that ensue afterwards.
88. Any analysis given can provide for the clarification of the incidence that is attributed to our vacillations in thoughts.
89. What is paramount in the assertion is that we focus our attention, not on the semantics of the language, but on the applicability of the impression of the concept.
90. When we cogitate, the main argument of the concept of acrasia, we are alluding to a moiety of this overall concept.
91. Our mind is conducive to the judgement of our actions and the validity of our reactions.
92. There is a logical deduction to this argument that we have expounded on its premise.
93. Our consistent pattern of thought is associated to the actions of our conductual behaviour.
94. Perhaps, this interpretation can be presumed to be an ambiguous, oracular remark of an apriorism.
95. However, the level of the aphorism that is concluded is not necessarily the reflection of the truth perceived accordingly.
96. Perception of the truth is often an errant observation, and what we presume to be accurate is not.
97. Thus, the argument is perceived at the level of discrepancies, between empirical findings and theoretical postulations.
98. Acrasia is a philosophical concept that is based, on the postulatory premise of human flaws or deficiencies.
99. And from this notion, we can infer the need of sound judgement that is the prerequisite to a stable condition.
100. We accomplish that, when we have realised the fulfilment of a state that is commonly known, as satisfaction.
1. The Oracle defines satisfaction, as the state of acceptance of an enjoyment that pleases us in its entirety.
2. Therefore, it can be an emotional state of a complaisant nature or a desirable effect.
3. Satisfaction is the culmination of the distinction that is made, about a personal or impersonal gratification. There are in my opinion five forms of satisfaction that are mild, complete, platonic, sexual, and incomplete.
4. It is not necessarily of a sexual nature, but it does not exclude its feasibility, as a result.
5. When we are referring to the denotation of satisfaction, we are addressing more the issue of its proclivous practice.
6. Satisfaction can signify several concepts of which we can interpret and apply effectively.
7. Subsequently, the concept is a natural form of conformity that is introduced, through deliberation.
8. We are often uncertain of what pleases us or not, and it is the mere realisation of that satisfaction we desire.
9. Ultimately, many things can be experimental in the state of our satisfaction that we are aware or unaware of its benefit.
10. Within the mere concept of eros, it is extremely crucial to its practical function and necessity.
11. Love, desire, pleasure, sex, acrasia, satisfaction, are the fundamental properties of the concept of eros.
12. If we conceive to the notion of these properties, then we are able to effectuate the perfect state of satisfaction.
13. The intrinsic nature of its involvement in our thoughts is the correlation that combines those thoughts and emotions effectively.
14. This process produces the effect that causes our need to be pleased, regardless of its indefinite nature.
15. Thus, to be satisfied is to be cognisant of the extent of that unique experience and involvement.
16. A state of mind whether it is of a mental or emotional composition can be altered or interrupted so easily, due to distraction.
17. What we wish is not always what we heed, or what we define as pleasure is not always compatible to a satisfactory sensation that we enjoy.
18. The enjoyment is not the clear admission of a visible component, instead it can be an idea that then manifests, into a pleasant state of appreciation.
19. The omission of sexual desire does not imply its absolute absence, in the pattern of our behaviour.
20. The relevance of satisfaction is the guarantee of the exploration of our state of mind.
21. Until we have achieved its elaborate concept, we are foreign to its intended attainment or completion.
22. Satisfaction is not to be mistaken for alleviation, since the two words are expressed equally, but mean different things in an opposite contrast.
23. Alleviation is only a brief period of the state of the mind, whilst satisfaction is the continuous factor of eros.
24. There is a common principle that describes the properties of eros, and that is the application of discipline.
25. If we do not possess discipline and mental restraint, then our actions would vicariously be uncontrollable reactions.
26. Once more the demonstration of satisfaction can be displayed, through affection or desire.
27. Within the concept of eros, its purpose is to acknowledge the realisation of an emotional or mental state of being.
28. Hence, to be pleased is to be satisfied and to be satisfied is to express a finality that is reached in emotions or thoughts.
29. Philosophy is an explanatory concept of the truth, but it must operate within the structure of a belief that requires the actual resignation of satisfaction.
30. Once that is accentuated, then the plausibility of its effect is witnessed, in the capacity of its instruction.
31. When we refer to eros, we seldom distinguish the need for satisfaction, since it is often seen, as a selfish sign of admission.
32. However, the significance is that satisfaction is a process that develops naturally and is a reflection of an inherent state of mind.
33. There is no need to elaborate its composition, since we have already established its function in eros.
34. What matters is not necessarily, what is the definition of satisfaction, but what we perceive it to mean.
35. Our mind can interpret an emotion, but it depends on thought to acquire an understanding of that exact corollary.
36. The state of satisfaction can conclude the fact that as human beings, we are becoming more conscious of our needs.
37. These needs are paramount to the consectaneous evolution of our body, mind and soul.
38. The complete understanding of our emotions as with our thoughts is the evidence of that satisfaction we desire at will.
39. Our extraordinary emotions and desires are linked to the balance of our mind and soul.
40. For that reason, the continuation of any philosophy must have a criterion of ratiocination.
41. If we could acknowledge that process, then we would discover with immediacy, the relation, amongst the distinctive properties of eros.
42. The general perception is that satisfaction is the phase of eros that we attempt to obtain in necessity.
43. The question asked is that necessity a plausibility to achieve or an implausible notion of discordance?
44. The Oracle procures the definite resolution of employing its elements introduced.
45. To serve any purpose, the purpose must be recognised, in order for it to be established.
46. And that is the case with eros, it relies on every property, including the component of satisfaction.
47. How do we know precisely that we are satisfied, with our need and want?
48. We know, when we have truly comprehended the concept, in its comparative state of awareness.
49. The expression of satisfaction is the mere contemplation and acceptance of eros.
50. Thoughts and emotions are governed by the mind, but every property is capable of an independent action.
51. From that surmisal, we are very conscious of that sequential outcome and effect.
52. Philosophy is the reliable answer offered to the fascinating question of our satisfaction.
53. It supplies the instrumental answer and the idea of its meaningful purpose and instruction.
54. Therefore, the cause of its great effect is what we seek and need, in our lives to operate our mind.
55. The place where we find it is as important, as when we seek its optimal utilisation.
56. In the greater scheme of eros, satisfaction is the consequence of an emotion that we call love or desire.
57. And from that love or desire, our healthy state of the mind is consolidated, through this concomitance.
58. We are constantly experimenting love and desire, through emotion or another amorous proclivity.
59. Satisfaction is the eventuality of the completion of our emotional and sexual escapades or episodes.
60. The truth is not what is our current reality, but what we perceive that reality to manifest as.
61. The desultory nature of satisfaction is often insinuated, in the incisive presupposition of our tremendous originality to find this contentment.
62. What is unique about it is that we are constantly attempting to justify its behaviour, by the usage of our somatic expressions.
63. When we address the issue of what satisfies us, we tend to generalise the concept, with the basic element of need.
64. Ipso facto, we are prone to believe that satisfaction must be a physical pleasure combined with desire.
65. Notwithstanding that observation, the truth is not always expressed, in that ipse dixit claimed.
66. Physical satisfaction can be perceived differently than mental satisfaction, in our analysis.
67. What must be denoted is the fact that, with the general perception of this concept, its explication can be understood, as practical.
68. Who does not wish to be completely satisfied sexually?
69. Who does not wish to be completely satisfied emotionally?
70. All the components of our sexual nature are defined, in the essence of our mind, body and soul ex hypothesi.
71. The ad hoc notion that we ascertain is the ascribable belief that satisfaction is conditioned, by sexual pleasure.
72. Within the relativity of eros, there is the factor of the common principle of philosophy opined.
73. No one can claim to know, what is individually satisfaction, without the experimental state of ecstasy.
74. This is where the genuine concept of satisfaction is best applied intuitively, by our minds.
75. If there was an empiricutic surmisal of the state of our satisfaction, we would discover the intricate nature of its involvement with eros.
76. We possess the incredible ability to analyse the process of the attainment of satisfaction.
77. What we assume is particularly the intrinsic part of its interesting realisation and capacity.
78. To answer a question, there must be access to knowledge or information available.
79. Satisfaction is the elementary component to mental and sexual gratification.
80. The interest that we share is associated to the preservation of the mind, body and soul.
81. Therefore, the logical conclusion made is that any form of satisfaction is truly acknowledged, as the fulfilment of our essential composition.
82. This point conveyed would seem reasonably effective, in the perspective proposed.
83. Indeed, nothing is exactly perfect and even the state of satisfaction is imperfect, in its condition.
84. However, the immeasurable need outweighs the imperceptible doubt that could delay our actions.
85. We can declare our total satisfaction, as a relevant matter to eros, but it does not preclude the irrationality of impulsive behaviour.
86. To rationalise the idea that our body, mind and soul require satisfaction is accentuated, in its necessity and function.
87. Perchance, we might not always reach the compatibility of love and desire, but we are prevalent to the pertinence in the distinction.
88. Must we love to be satisfied?
89. Must we desire to be satisfied?
90. Must we be sexual to be satisfied?
91. Abstinence is not any concept of philosophy, since the conviction is merely religious in practice.
92. To refrain from any sexual need is to constrain the natural proclivity for human satisfaction.
93. The Oracle considers this drastic measure, as an abominable contradiction, against the natural disposition of mankind.
94. Thus, it would be highly regarded, as a non sequitur from the beginning.
95. What is considerably a sine qua non is the need to explicate the rationale, behind the argument.
96. From the perspective of this philosophy, sex is perceived as a human necessity that must be governed only, by the will of the body, mind and soul.
97. Hence, the logical apprehension of this concept would be in concurrence to the entirety of the properties of eros.
98. The actual confirmation of this process would be expanded, within the orations of philosophy.
99. Our past, present or future relationships are determined, by the want of satisfaction.
100. Introspectively, it is the preferable resumption of the ultimate state of human enjoyment and of eros.