The Oracle Part 2 Ethos

by Franc



-Ethos is the property that determines moral conduct.



1. The Oracle defines ethics, as the moral behaviour of all human beings.

2. The definition of the concept of right and wrong conduct is commonly known, as ethics or nomos.

4. Its field deals with concern matters of value, and thus comprise the branch of philosophy called axiology.

5. Ethics attempts to resolve those responsory questions of human morality, through the definition of concepts such as good and evil, right and wrong, virtue and vice, justice and crime.

6. The dilemma is what is morally correct is not what is morally demonstrated or the expression desiderated.

7. This is where the discipline of ascesis is practised, with our character and disposition.

8. Ethics can also be used to describe a particular person's own idiosyncratic principles or habits.

9. In this case conduct in humans is pervasive, when we manifest our behaviour into action.

10. Thus, this action is a clear representation of the logicalisation of ethics.

11. When we act in solecism, our absolute state of mind is affected in its capacity.

12. It becomes tainted, with such immoral judgement and uncertainty that sufflaminates us, in dubiety and rhathymia.

13. This is the precise inducement for the erratic nature of our actions that we do not averruncate.

14. If we do not have ethics to distinguish our conduct, then our thoughts and actions shall be void of any moral guidance.

15. As human beings there must be a definite protocol of nomos, for our moral behaviour and physis.

16. We cannot exist in a lawless society or in a misguided world of ingrates that are parvescient.

17. Therefore, we must surely base our conductual actions, on the premise of ethos and its mores.

18. To be morally guided is a necessity that all humans should aspire to that belief and avoid the heteronomous influence of others.

19. There is an obvious distinction, between what religion describes moral guidance and what philosophy perceives it to mean in its practice.

20. Within this form of philosophy, the interpretation of ethics is determined, not by righteousness, but with proper action.

21. Thus, the consequential effects that result afterwards are zoetic, in the development of our lives.

22. It is truly analogous to the predicaments we must overcome in life. There is either the possibility of action through impulsive behaviour or reasonable restraint.

23. Our actual inspirations or compulsions conduce us to one extreme or the other, yet we must find a true balance that could effectively establish that foundation.

24. If not, then we shall become susceptible to the problems and instability that arouse from those epitonic predicaments.

25. The difficult challenge that we confront with this property of ethos is the discovery of our authentic identity.

26. We can be thrasonical in our ego or be conscious of the relativity of our conduct and the mere perception that others have of us subsequently.

27. There are moments, when we lose that absolute control and succumb to our impulses and manias causing our indecisions and irrational behaviour that are deprehendable.

28. This is when we must apply the concept of logic to ethics. If not, then the post-haste actions of our impulses would dominate our mind.

29. It is the method that ethos is established, but the elements of awareness and comprehension are what define the essence of moral conduct.

30. I can decide to act bad or good and my actions would be then judged entirely, by my behaviour.

31. Behavioural issues are more studied and observed in psychology than philosophy.

32. Philosophy simply attempts to interject a rational explanation, for this property of ethos.

33. It does not impose its teachings as obtuse, instead, it only enlightens the mind of the reader.

34. It has been asked, whether conduct in general is an innate trait or a learnt repetition.

35. In accordance to my meticulous observation, I have surmised that conduct is a learnt repetition.

36. I have based that supposition on the fact and not a maxim that behaviour is not inherited, but acquired by experience.

37. Even though, we can debate the argument, as a philosopher or a psychologist, the relation, between moral conduct and action is correlative to the belief.

38. Reaction responds to the actuated thoughts of behaviour.

39. If behaviour is controlled by thought, then action causes reaction.

40. The simplest unstable thought could provoke a reactionary response, whilst the inconsequential action of conduct could facilely disrupt the pattern of thought.

41. The consequence that results afterwards from the possible provocation of our thinking is calculated as unnecessary.

42. Ipse facto, the visible consequence is the corruption of the impure soul.

43. The creation of ethos was designed to avoid, such unfortunate occurrences.

44. We can be ethical and at the same time use thought to be morally guided.

45. There is no distinct contradiction, in this assertion of mine.

46. Moral conduct is a considerable factor in the way we not only act, but it also dictates the way others perceive us naturally.

47. Because of this, that is the reason that comportment is exceedingly of vital significance to ethos.

48. We often ignore in philosophy the aspect of moral conduct, since it is more attributed to psychology.

49. However, it is the concept itself that is being addressed and not just the invariable nature of it regard.

50. When we involve moral conduct in the conversation, we are assuming the state or condition of that particular behaviour.

51. The topic can be presumed to be something in general, but the practicality of the matter is that ethos requires its function.

52. The immediate omission of that acknowledgement would be denoting its philosophical value and paralogising.

53. Without the tralaticious value of its properties and fundamentals, philosophy would cease to be understood.

54. Ergo, its essence is intrinsically linked to the evolution of our thoughts and emotions.

55. On the contrary, it would then render these two things, as not interchangeable.

56. As with emotions, conduct must be equally balanced to be efficient.

57. If this is not achieved, then the clarity of each variable remains indefinite.

58. This will reflect in the fluctuation of our present mood changes and velleities.

59. These peculiar changes can inhibit our thinking and acting considerably.

60. We value the decency of our honour and the earnest token of respect personified, through ethics.

61. It is extremely significant that we actuate in accordance to ethics.

62. Its belief and practice form the best concept we can implement with logical judgement.

63. If we are to propound the improvisation of its relativity, then we must procure the motive, for its optimal function.

64. Human behaviour is not necessarily a reference to our action, but a reference to our thoughts.

65. It is also the indicator of a pattern that corresponds to the perspective we reflect.

66. What matters is not the admission of our guilt, instead the awareness of our comportment in life.

67. There is no need to eschew the state of our conceptual behaviour with tacenda, if we are conscious of its relevancy.

68. Our actions manifest are the example of moral guidance that we should appreciate with just reverence.

69. Ethics create the reliable affirmation to the standard of behaviour that we should strive to accomplish in our nitency.

70. The Oracle justifies the actual necessity for ethos, as a natural concept of a reasonable persuasion.

71. Our conduct is the desitive embodiment of our actions and reactions that have been determined.

72. Thus, the relation between the mind and body is compatible to its vincular nature.

73. How we then approach ethics is conditioned to the method that pertains to the interpretative notion of its design.

74. We can choose to acknowledge it, as a relevant part of our moral guidance or simply ignore its presence.

75. The sensible thought is that our lives require an equal balance of logos and ethos to adapt to the emergence of our ordeals and problems.

76. It is a necessary prerequisite that takes precedence over other forms of practicality induced.

77. Within our society, we are frequently confronted, with the uncertain nature of our future.

78. Therefore, we ponder the essential direction of our existence afterwards.

79. Ethics are not devised to morally oppress our thoughts, but to conduce our mind to propriety.

80. It is not a fundamental question, whether or not, we are corrupted or not, since the incidence of corruption is predominantly visible in its composition.

81. Thence, by our natural disposition or mien, we are conscious of the state of our active cognition.

82. For that reason established, ethics are part of the commonality of the philosophical element of ethos.

83. Our time spent on our multifarious errors committed is a vivid example of the reversible nature of our actions that can be rectified with orientation.

84. At times, we react with incisive wit and observation. However, our conduct is judged on the evident demonstration of the actions taken.

85. If we were to make a broad description of ethos within our analysis, we would start with ethics.

86. It is an excellent or exceptional attribute to our character.

87. There is no doubt that we are conscious beings that react to our circumjacence.

88. The presence of ethics is a steady reminder of our revolving cognisance.

89. We are born with the innate ability to learn, yet it is the maturity of the process that develops afterwards.

90. Once we have reached the stage of awareness, the clear distinction with ethical behaviour and unethical behaviour is magnified.

91. We can proceed to the understanding of how the moral guidance of proper ethics should be applied conscientiously.

92. If we were to scrutinise the cause and effect of our daily behaviour, then we could assume that there is an obvious pattern for this behaviourial trait.

93. To attempt to reconcile it with rationality would signify a protractive paradox of thoughts converged.

94. By admitting to this actual occurrence in the end, we are acknowledging the importance of ethos.

95. What is meant by its function is the mind's ability to coexist with the body.

96. This apparent determination is focused, on the perception of our actions.

97. Without the application of ethics, we would be incapable of distinguishing what is right from wrong.

98. Ultimately, the status of our awareness contributes to the actions of our comportment.

99. Whatever we surmise as modesty is superior to the inferiority of senseless hautein.

100. The one thing that allows us to control emotions and behaviour is the application of will.



1. The Oracle defines will, as the faculty of the mind which selects, at the moment of decision, the strongest desire from amongst the distinctive desires present.

2. Will does not refer to any particular desire generally, but rather to the established mechanism, for choosing from amongst one's desires.

3. Within philosophy our will is crucial as one of the unique parts of the mind, along with reason and understanding. It is considered central to the field of ethics, because of its role in enabling deliberate action.

4. In Book III Aristotle divided actions into three categories instead of two: Voluntary acts that are of our own volition and involuntary or unwilling acts, which are in the simplest case where people do not praise or blame. In such cases a person does not choose the wrong thing.

5. A person lacking self-mastery can have knowledge, but not an active knowledge that they are paying attention to.

6. Now, if we understand what was meant by Aristotle, then we can either conceive that the will of a person is completely dependent on that person's own will or that person's reluctance to do anything. Videlicet, they choose to do what they desire to do or not to do.

7. Not everyone who stands firm on the basis of a rational and even correct decision has self-mastery emphasised Aristotle.

8. It is not relevant, if we use the word self-mastery or volition, instead of will.

9. What is of relevance is the fact that we recognise the faculty and acknowledge its instrumental part in ethos.

10. With this general admission, we are capable of using its power, to demonstrate our resolution overtly.

11. In due time, we can apply this power to our mind and create a genuine method of ethics that we can adhere to efficaciously.

12. There is no intricacy in the matter, and its edification is an especial advantage of its preconception.

13. Nothing is imposed upon us, if we decide to not permit its imposition.

14. Consequently, the notion that we are impeded of it is not a philosophical question solely.

15. Our will manifests in our emotions and thoughts continually.

16. It accompanies the decision process and the emotional process as well.

17. We ascribe to the concept that the will is voluntary or involuntary in its desire.

18. Thus, every decision taken is conditioned to the ultimate determination of our will.

19. It is a necessity that cannot be ignored, on the argument that it is immaterial, since we are aware of its operational function, and we make the selection to express it.

20. We can debate the issue of the broader concept of what is free will, but that is better left for psychology.

21. The subject that mostly concerns will with philosophy is the facet of its capacity.

22. Our will has the capacity to execute whatever reasonable goal or task we have.

23. Once more, it is the quandary of want do I want to do or don't want to do?

24. Although there is an evident measure of logic to that asseveration, the determination is mostly associated, with ethos.

25. The Oracle is the moral guidance to ethos and a reference, for its validation.

26. Through my acknowledgement, I avow that there are many individuals that do not have the sufficient recognition of will to proceed its course.

27. They tend to ignore this great capability, with pretexts or thoughts to justify their demeanour.

28. This errant belief only complicates the introspective nature of our surmisal.

29. We establish ethics to our lives, so that we can have a stable balance that enables us to employ its concept.

30. In order for that to transpire, we must truly recognise the role of moral conduct in ethos.

31. Naturally, we become better people with the practice of ethics and avoid our hebetude.

32. Philosophy teaches us, since the days of Socrates and Plato, the concept of will has been properly instructed.

33. Its actual interpretation is directly a matter of natural circumstance.

34. Perhaps the thought of being ignorant seems a harsh word, yet it is ignorance that prevents our will to prosper.

35. It is a logical conclusion that needs no further elaboration.

36. Therefore, when and where do we notice the power of our will?

37. We notice it, when we are strong in our resolve and it begins to nourish the body, mind and soul.

38. Its immediate effects are felt and sensed in a positive manner.

39. Where do we notice the power of our will?

40. It is fully perceived in the soul, with sudden conviction.

41. Just as with every symptom there is a clear manifestation.

42. If we ponder with a precise hypothetical analysis, then we would discover that the will is no different than the other properties of ethos.

43. Whilst desire is sometimes associated to it. In this concept of philosophy, there is a distinction made.

44. The known distinction is that desire is more aligned to feeling and the will to ethics.

45. Thus, what we desire is not what we cogitate in our thoughts always.

46. Instead, what inspires us does resemble our will.

47. The Oracle defines desire as a yearning and the will as resolution, because the attributes are separate in their meaning and value.

48. The formula to obtain its power is found in the desire to not desist but insist.

49. If we insist with our persistence, then the likely outcome should be the power of the will.

50. The reward for this insisting method is internal strength and a steady disposition.

51. And all of which contribute to the harmony of the mind, body and soul in serendipity.

52. The objective of any form of philosophy is to be logical and functional.

53. In this manner, we achieve this main objective prudently.

54. We use thought for knowledge and wisdom, but we use will for ethics.

55. Behaviour is a property of ethics that we cannot avoid, with an uninstructed ignorance.

56. If we were to make the general contrast, between ethos and the other elements of philosophy, then we would find that ethos is the model that we should strive for diligently.

57. It is quite healthy and efficient in its practice.

58. There are more advantages than there are more disadvantages that are clearly demonstrated in time.

59. However, we have the foolish tendency to forget this reality.

60. If we made the analysis that without will, we would still have our ethical behaviour, then it would be not pointless to exempt the extrication of the argument.

61. With enough vigour, we discover that there is an exact finalisation of our resolution.

62. At variance, the will of a human being is deserving of its connotation.

63. We can choose to then acknowledge the signification of its powerful capacity, irrespective of the nature of its contribution.

64. I believe that this is not irrelevant, because our mind, body and soul have volition to guide it, within a presumable direction.

65. Therefore, the intensification of the meaning of this indiscreet declaration is to perceive the mental faculties we possess.

66. Philosophy teaches us that our will is composed of a tangible characteristic.

67. From amongst the insuperable barriers that we confront daily, there is an instrumental effect that instantaneously comforts us.

68. That effect is primarily known, as our will.

69. It is not insufficient, and it is inspirational in its motivation.

70. To make the insinuation that the mind controls the body is not a frivolous asseveration of the truth, especially when it is scientifically acknowledged.

71. There are sceptics that will confute the innovative effort and efficiency of the Oracle, as a source of great insolubility.

72. Nonetheless, what is predictable, about the Oracle is the inimitable nature of its incredible induction.

73. Thus, we have an unusual intimation of the capacity of our inherent will to react to distinctive adversities.

74. The infusion of thoughts permits the consideration of the mind to facilitate the will inexpressibly.

75. We tend to test it, under inauspicious moments or with our inadvertence.

76. Whether it is an inescapable motive or deliberate effort, we use the power of our will to react to certain situations.

77. It is highly crucial and remarkable at the same time that we experience the wonders of ethos, through our desideratum.

78. Our primitive thoughts often assist us in the construct of an immersed process that develops our willful needs.

79. When those needs are confirmed, the will begins to become invigorated.

80. We are instructed to adhere to it and propose a firm establishment of its necessity.

81. It is not necessarily indicative of our physicality or intellect, instead of the inclination that reveals our persistence.

82. If we are resolute to conquer our fears and doubts, then we must strengthen and empower our will.

83. From an amalgamation of our amenable actions, we are conscious of our fortitude.

84. It is at the incipient stage of our evolution that we make the discovery of the degree of our mental and emotional exertion at intervals.

85. What this implies is the process of our awareness and the occurrence of our irresistible determination.

86. Is it not simplistic to apply a belief that promotes the optimum state of mind that is productive?

87. What we presume to be understood is often, not the response that we seek with our assiduity.

88. There is an invariable urge to indagate the most complicated aspect of our lives, yet we are feckless, if we do not impose will.

89. Its actual function is a necessity that accompanies our restraint.

90. Ethos is an inveterate element of this philosophy that we aspire to emulate.

91. Acrasia is the inverse of volition and the reason of our inventive predicaments.

92. We examine then, the consequential effect of the will introspectively.

93. And from the interposition of ethos, we interpret the notion of its definition.

94. The noticed illumination of the mind is imperative to the betterment of the will.

95. By using it, we illustrate the immutable impact of its capacity in the exactitude of its functional potency.

96. It is not an imaginatory exaggeration to assert the relativity of the will implicitly.

97. It is not exceedingly incompossible to admit that it governs with our mind.

98. Hence, the exceptional manner that it controls at times, the mind is interchangeable.

99. Therefore, it is no exclamatory remark to surmise the state and resolve of our will.

100. Our will is meaningless, if we do not believe in duty.



1. The Oracle defines duty, as the commitment or expectation to perform some action.

2. Duty may occur from a foundation of ethics or morality, especially in a respected culture. Many duties are based created by law, sometimes including a codified punishment or liability for non-performance. Performing one's duty may require some sacrifice of self-interest.

3. Cicero, an early Roman philosopher who discussed duty in his work "On Duty", suggested that duties can come from four different sources.

4. It is a result of one's personal character, or as a result of one's own moral expectations for oneself.

5. The specific duties that are imposed by law or culture considerably, depend on jurisdiction, religion, and social norms.

6. There is an important factor of duty that should be understood, as an element of ethos.

7. It is for the betterment of society and the values of democracy.

8. Our duty is to succour the poor and the voices of the wretched people outcast by society, through our supererogatory deeds.

9. We have not progressed sufficiently, as a society to understand the necessity of our duties to the extent that we require the assistance of cognisance.

10. Thus, the notion of duty is not practical, if the cause is not rewarding or justifiable.

11. If we could measure our acts of truthful piety compared to our duty, then we would discover how different the comparison would be in nature.

12. An act of piety is reflective of the intention of that act, whilst a pious act of devotion demonstrates the degree of the religious devotion that overshadows the simple reference of that pious act.

13. Therefore, the act is considered a duty, when it is not incumbent, because of praise, but of the act.

14. Philosophy is the indication of duty, and from it, we can surmise the concept of ethos.

15. Verily, to acknowledge its role in ethos is to realise its function.

16. To be benevolent and dutiful is to be humble and reverent in nature and not in surquedry.

17. The actual recognition of those particular traits of our disposition is the acceptance of our duty.

18. With the admission of what we regard and comprehend it to mean, the concept of responsibility is introduced into the discussion.

19. The general argument is that with duty comes responsibility.

20. An earnest responsibility we either accept or ignore its entirety.

21. To serve the greater cause is to be dutiful. To serve the lesser cause is to be selfish.

22. Egoism is the greatest reminder of the worse of all vices that vitiate us.

23. It is centred, around the identity that wields dominion over us that is our ego.

24. Our failure to recognise that distinct oddity within us is forever our internal struggle and plight.

25. Until we have reached the fulfilment of that accomplishment, we are basically serving our own interest.

26. Duty is to always serve others, before oneself, and without a doubt there can be nothing nobler of a cause than to serve the need of a present community.

27. A community cannot function, if there is no will to serve that community.

28. There must be a firm system of belief that morally guides our community.

29. That robust system is acknowledged as ethics and is the alligation to our idoneous actions.

30. We can take into strong consideration the inclusion of will and judgement.

31. However, if we do not apply the capacity of thought, then the function is pointless and the cause even more.

32. The cause must ever be greater than the thought of one man.

33. The task may seem daunting and improbable, nevertheless, it is admirable.

34. What we can achieve through our effort is the success of our accomplishment.

35. Our will and determination are the factors that form that correlation.

36. And from that correlation, we then gain knowledge and obtain wisdom.

37. The necessary knowledge and wisdom to provide us the fundamentals of ethos.

38. These worthy fundamentals are thereafter used to guide our pattern of behaviour.

39. We are inquisitive in nature and thus, we are constantly pondering and searching for immediate answers.

40. This thought process is attached to our conduct.

41. Our conduct must have moral guidance and a duty to serve.

42. Its purpose is the pursuit of a cause that is greater than our singular interest.

43. No interest can be more meaningful than the preservation of our beliefs.

44. And that is the principal reason we must strive to prosper in that endeavour.

45. Ethos is not only a basis of thought, but is an ethical system of comportment.

46. No one is born with ethics. It is an instructed teaching and learning.

47. There is so much to understand of humanity, as there is so little time to find the answers to our questions.

48. Whether we decide to embrace, the concept of ethics is entirely unpredictable.

49. We can choose to accept it or merely disregard its function.

50. Society must determine, if mankind is prepared enough to follow the civility of ethics.

51. I believe that the benefit outweighs the uncertainty of that society.

52. Every aspect of philosophy has a logical premise and explanation.

53. It is either logical or illogical in its comparison and task.

54. The precepts of ethos have been for centuries revered and imitable.

55. Where virtue is the ultimate reward sought, duty is the basis of that concept.

56. The Oracle attests to the practicality of duty and virtue.

57. It is not for the Oracle to prove or disprove the notion of ethos.

58. Its significant purpose is to serve humanity, in whatever capacity.

59. Any structure of reasonable implementation must be governed, by reasonable thoughts.

60. Axiology is said to contribute to the intrinsic value of ethos, but can there be a more sufficient theory to denote the value of our consciousness?

61. Duty is an inspirational task that we assume with the utmost efficiency.

62. We become intuitive, with our altruistic devotion demonstrated in loyalty.

63. Thus, the impressionable worth of its usage is existent, in the indefinite nature of its involvement.

64. There is a preconception that we preclude with insistence that duty is not a necessity.

65. We can argue that our instinctive behaviour, at a preconcerted occasion is not always compatible to that notion.

66. Within our predisposition its institutional concept is then accentuated, in the form of its implementation.

67. The preferment in our occupation is an example of the instructive part of ethos that is propelled, by a propitious ambition we display.

68. To be assigned a task is a deducible evidence of our preparatory temperance.

69. It is not the prevarication of the concept that we must temporise, but its imperious manner of an exigency.

70. Duty when executed is the experimentation of a prospective outcome that we are conscious of its immediate relevance.

71. The Oracle recognises its benefit and offers its fruition, as a reward.

72. There is much about the concept of duty that is based, on perception and recognition.

73. How we procure its effect is transparent in the effort we provide.

74. With the sense of great accomplishment, we learn the true value of ethos and its sedulity.

75. Thus, we become more mindful of the attainment of its perficient practice and method.

76. Our society is founded, on the fundamental basis of service and contribution.

77. The attribute of duty is seen, in the genuine character we display seemingly.

78. When we express this endeavour, we are consciously aware of its meaning.

79. The main requirement of its purport is the rudimental element of its conception.

80. Our lives are governed by our precise thoughts, actions and behaviour.

81. Without an unquestionable dubiety, our spirit of community and brethren is forever imparted in our teaching.

82. We are taught to exemplify the traits of our labour and dedication.

83. Gradually, it is a recourse that summons us to that reverent demonstration.

84. Until, we have effectuated this efficaciously, then our actions of loyalty are fruitless.

85. No act of duty can be fully understood as admirable, if we do not exhibit commitment.

86. As we reach maturity in age, we address issues that are much more problematic and pressing.

87. If we suppose that we are obligated to perform a duty, then what responsibility would be shared, if that duty was contradictory in its aspiration?

88. That is the reason that the action that we take is defined, as moral or immoral in nature.

89. Whatever intention we have for motivation it is congruous to the onus that we bear as people.

90. And the acquisition of this motivation presents our immense fidelity to any pledge or undertaking.

91. The concept of sacrifice of self-interest may manifest, in the form of civicism or our various expectations.

92. Usually, the commitment imposed is not necessarily, an indicator of an inadequate influence.

93. We can debate the concept of deontology and compare it to the intimation of our devoirs.

94. What we would presumably discover is the pragmatism of that realisation.

95. This would conclude a ratiocinatory observation of what duty constitutes.

96. In the broader concept, the traditions we uphold are periodically attached to this obeisance.

97. The principle that we adhere to guide us in morality is simple and invariant in its affirmation.

98. Our affinity with this affiliation of ethos is not inconceivable to this philosophy.

99. Every argument commenced must have a logical surmisal that is conclusive.

100. Therefore, that is the reason that duty requires the criterion of judgement.



1. The Oracle defines judgement, as the natural evaluation of evidence to make a logical decision.

2. The general term has four distinctive uses that is applicable in philosophy.

3. Informal opinions are expressed as absolute facts.

4. Informal and psychological are used in reference to the quality of cognitive faculties and adjudicational capabilities of particular individuals, typically called wisdom or discernment.

5. Legal is utilised in the context of legal trial, to refer to a final finding, statement, or ruling, based on a considered weighing of evidence, called, "adjudication".

6. Religious is implemented in the concept of salvation to refer to the cogent adjudication of God in the determination of the Heaven or Hell, for each and all human beings.

7. God's thorough assessment of a person's worth: a determination of "good" conveys a great value, whilst "evil" conveys the opposite, a worthless significance.

8. In philosophy, judgement is a relative part of the concept of ethos.

9. It is the evident culmination of thought and idea.

10. When we cogitate a thought and convert it into an idea, we require judgement.

11. We must be mindful of the state of mind in which someone acts against their better judgement, through the weakness of will that is called acrasia.

12. Socrates once said, "I cannot teach anybody anything. I can only make them think".

13. His words expressed were meant for the ability to obtain judgement, through thought.

14. It is what we contemplate and attempt to resolve afterwards.

15. We are better human beings, with it than without it.

16. It is critical in our thought process and we depend on its signate effect.

17. It defines our universal wisdom and knowledge.

18. The action taken by the mind is conditioned to the judgement of our thoughts.

19. What we ponder the most is not often, what needs to be addressed, through our noesis.

20. In the concept of ethos, philosophy indicates that we are responsible for our actions.

21. And from these deliberate actions, we assume that the correlative nature of our thought and action produces judgement.

22. The type of judgement that requires the proper decision and notice of the situation.

23. An arbitrary decision is no better than a speculative insinuation.

24. To be prudent is to be aware of the consequence, and to be thoughtless is to be mistaken in judgement.

25. Accuracy is not measured by how precise the thought is, but how effective is that thought.

26. If my actual cognisance and knowledge were not aware of each other or the thought applied, then my sound judgement would be inhibited and errant.

27. There would be no absolute clarity in my decision at all.

28. And that is the reason that ethos is an important exponent of philosophy.

29. It teaches people, the necessity to learn, what is right to wrong.

30. Until this lesson is learnt, human beings shall never comprehend the true message of moral guidance.

31. Thus, we shall be lost in our plentiful thoughts and judgement.

32. And confined in the process that has evolved, into a circumstantial obfuscation and eloignment.

33. If we cannot determine, what is morally right from wrong, then how are we to distinguish a thought from an idea, when there is no judgement?

34. The induced requirement of it is paramount, in the function of its operation.

35. There can be no doubt that without sound judgement, our thoughts are merely futile and obacerated.

36. This futility creates the uncertainty that disrupts our reactionary actions.

37. The cogent argument for ethos is sound judgement.

38. Sceptics can conclude that it is more of a psychological aspect than philosophical.

39. We can debate the premise for each belief in our prolepsis, but there must exist a pattern for it.

40. The wonder of the Oracle is the universal knowledge and wisdom it offers to the reader and of the interpretation of philosophy.

41. There is no need to proscribe by law the teaching of philosophy, if we are unable to adhere to its practice.

42. A practice that had evolved, into the basic principles of democracy.

43. As we reach the pinnacle of knowledge, we also reach the optimal stage of our mind.

44. Judgement is the imperative course to our decision making.

45. No one is immune from the thorough process that develops afterwards.

46. If we can surmise the feasibility of its original meaning, then we can easily determine the path of sound judgement.

47. This certain path is something from absolutely nothing.

48. Thus, if our mind cannot process the difference, between logical and illogical, then there would be no certainty or evidence of its involvement.

49. Humanity would be worse off with its inusitation, if it had no moral guidance, as one of our consuetudes.

50. We are intuitively aware of the presence of logos in our lives and how it effects ethos.

51. There are so many thoughts and actions that are attributed to philosophy and a metempirical nature.

52. And so much of our thoughts and actions correspond with judgement.

53. Honesty or the universal truth is the commencement of that evolution.

54. To error is not inconclusive to the sole criterion of ethos. It is to error and be ignorant of its significance.

55. A significance that could be agreed is of a noticeable recognition.

56. This unique recognition can be established, within the concept of philosophy.

57. Judgement is an element of ethos that characterises the format of which we acknowledge as percipience.

58. What we learn from it depends, on the observation we impose afterwards.

59. Each component of this philosophy is intended to resolve the intricacies of human interaction.

60. Judgement is the realistic combination of our thoughts and actions that are expressed, in our attitude.

61. Our sentience along with percipience and sapience assist in our judgement.

62. There are rare occasions, when our thoughts can gorgonise us and becloud our mind, in an ineluctable manner.

63. A staid mien gives the sole impression that our perspicacious mind is of an improvidence and diffidility.

64. The mind is prone to subtle adversity and decision-making.

65. Whether we acknowledge judgement to be understood, as part of our active acumen is not an inaccurate presupposition.

66. Our behaviour is conduced, by the completion of our ideas and validity of ethics.

67. Within the putative concept of this elaborated philosophy, there is an expatiation of the truth that is explainable.

68. As people we are defined, with an expectant behaviour of propriety, yet we are exposed to draconian measures of social discipline that are acrasial and dedolent.

69. When we use our judgement, we imbibe from the knowledge that is a broad compilation of facts or theories that are not comprised of pseudo thoughts or unfounded conjectures.

70. Once we have established the basis of that notion, the actions we take are accordingly to our discernment.

71. The judicious generalisation of the relativity of the mind is deciphered, by the expediency of the thought evoked.

72. In philosophy, we are taught of the ego and seity, within a Delphic interpretation and an orphic explanation.

73. If we can attempt to comprehend the vicissitudes of the mind, then we could efface any caustic reproof or platitude that is immaterial.

74. If we achieve a puissant mind, then the incorrigible habit of our errant nature can be rectified, by our correct judgement.

75. All forms of belief must have a foundation that serves, as an allegorical reference.

76. Ethos is the application that develops our judgement and loyalty.

77. The Oracle is not the viduous vagaries of a tenuous representation of philosophy that ultracrepidates.

78. Its purpose is to expand our mind and thoughts, in prevention of its desuetude.

79. Judgement is the cause to our actions, as emotions to our behaviour.

80. Why we rely on this property of ethos is mainly a logical premise.

81. We must distinguish from the state of corruption and moral guidance.

82. Corruption is the vile action of a derivative circumstance that elicits the impurity of the mind, body and soul, periclitating our purity in an incicurable manner.

83. We can choose the clear adherence of moral conduct or immoral corruption.

84. What is being mentioned is not the extenuating circumstances of a diatribe or the expostulation of this philosophy, instead the rudiment of our comportment.

85. We are by nature, people of fallibility and often resort to bad judgement and behaviour.

86. Henceforth, the relation between ethics and judgement is compounded by the fact that our society must be governed, by a reasonable system of precepts.

87. This is where the faculty of philosophy promotes the authentic state of ethos.

88. It is indeed imperative to acknowledge the correlative nature of judgement with ethos.

89. There is a certain aspect of philosophy that we prescribe the notion of its introduction.

90. The basic contrast between philosophy, science and religion is the application interposed.

91. Gradually, we learn to develop the quintessence of our character, through the specific deliberation of our judgement.

92. This confirms the importance of the recognition of ethos.

93. The result is contingent to the evolution of our effort.

94. Ethics form the basis of the precedence and law of our society.

95. Without it, we cannot proceed to the understanding of judgement.

96. And the need to conclude that our ability can differentiate the verisimilitude.

97. Every argument of this philosophy concurs, with the veracity of the information.

98. Our will and determination are combined factors that are fairly attributed to our known persistence and objectives.

99. The mere possibility of an accomplishment of this vivid realisation is sufficient to inspire us to succeed.

100. Judgement is one of those aspects of ethos that our societies base their necessary fundamentals, but it requires the observance of virtue.



1. The Oracle defines virtue, as a trait or quality that is deemed to be morally good and thus is valued, as a foundation of principle and good moral being.

2. The four classic cardinal virtues are temperance: prudence, courage, and justice.

3. In Protagoras and Meno, for example, Plato stated that the separate virtues could not exist independently and offers as evidence the contradictions of acting with wisdom, yet in an unjust way; or acting with fortitude yet without wisdom.

4. In his work Nicomachean Ethics, Aristotle defined a virtue as a point, between a deficiency and an excess of a trait. The point of greatest virtue lies not in the exact middle, but at a golden mean sometimes closer to one extreme than the other.

5. The same rationale was expressed by Plato in Meno, when he wrote that people only act in ways that they perceive will bring them maximum good. It is the lack of wisdom that results in the making of a bad choice instead of a prudent one.

6. The connotation of virtue is often construed, in a different manner in philosophy than in religion.

7. Whilst the significance and concept are mutually in concurrence with each other, the properties are vastly different.

8. Philosophy agrees that there is no greater reward than virtue, but in Christianity the three theological virtues are faith, hope and charity.

9. Its purport in this interpretative induction is the cause to which humanity should strive to fulfill in ethos.

10. Subsequently, the relation between logos and ethos is of a great value and function.

11. Temperance is the moderation that gives us forbearance.

12. Prudence is the restraint that guides, our awareness.

13. Courage is the fortitude that protects our belief.

14. Justice is the cause that provides retribution.

15. From these elements mentioned, we construct the concept of virtue.

16. Virtue must always be governed by these principles.

17. If not, there would be no actual justification, for the practical implementation of its usage.

18. We define ourselves as people of virtue, yet we are unable to adhere to its instrumental effect.

19. Nothing seems suitable, without the discipline of moral conduct.

20. Our societies and our democracies elicit the praise of virtue.

21. It has been attached to the history of our humanity, since its original inception.

22. It is the aretaic pillar of the state of moral excellence.

23. How we procure its attainment is the question that at times, eludes our consciousness.

24. To attempt to consolidate the main principle of its precept is to acknowledge its veracity.

25. The clarity of that argument is seen, in the truth of its purpose.

26. The notion of virtue is the procurement of ethics and our sophrosyne.

27. What we establish as foundation in our thoughts and emotions is connective to the relativity of our demeanour.

28. Thereafter, once we have reached that objective, we can demonstrate a pattern of a conduct of equity.

29. From this system of behaviour, we respond to the things and situations that interest or perplex us the most.

30. Verily, it is comparative to the laws that govern our societies.

31. Our societies require the provision of laws and adherence to govern, but virtue is the aspect of ethics that is mostly mentioned.

32. We can be governed by the law of man and governed as well, by the law of philosophy.

33. As with the principle of law, there is a viable structure formed to comply, with our moral guidance.

34. To be virtuous does not imply to be religious.

35. What it signifies is to acknowledge a logical premise to establish.

36. One that exemplifies the precept of ethos that corresponds to arete.

37. Human beings perceive, as they are cognisant.

38. When we are at that state of awareness, we then involve the participation of consideration.

39. It is a simple consideration to ascertain virtuosity.

40. We can either decide to follow a moral guidance or ignore the inducement to its enlightenment.

41. The sense of accomplishment is a common experience of our lives.

42. There is nothing more deserving than the satisfaction of that worthy accomplishment.

43. To be virtuous is to be modest and to not be means being haughty.

44. Hauteur is not a property that should be associated to pride.

45. Pride is measured by a satisfactory accomplishment and hauteur, by a pleasure of conceit.

46. We cannot recognise this distinction, unless we experiment this contrast of nature.

47. Virtue is the basis of our moral equilibrium.

48. It is the essential thing that describes our character.

49. It cannot be gained by mere intelligence, but by universal knowledge and wisdom.

50. The same knowledge and wisdom that is linked to other aspects of ethos.

51. Ethos is the common principle of philosophy that has been fundamental.

52. It has given humanity the opportunity of enlightening our thoughts in moral guidance.

53. Plato had realised that, because virtue was synonymous with wisdom it could be taught, a possibility he had earlier discounted. He then added, "correct belief" as an alternative to knowledge, proposing that knowledge is solely a correct belief that has been thought through and "tethered".

54. His profound interpretation of virtue and wisdom was a central point to how Western societies developed afterwards.

55. We can surmise that the philosophy of the ancient Greeks was reasonably efficient in its analysis of virtue.

56. Since it is known that both Plato and Aristotle, in particular, were exponents of it, their interpretations were meticulous examined.

57. Virtue has also formed an intrinsic part in several forms of religion.

58. Its attribute to philosophy is clearly definite in this remarkable context. "The most virtuous are those who content themselves with being virtuous, without seeking to appear so."

59. Thus, it is the precise acknowledgement of that attribute that precisely rewards the merit.

60. Ultimately, what matters is the interpretation of our perception of virtue.

61. It is said with frequency that patience is an immense virtue that cannot succumb to the steresis of its validity.

62. It does not have an equivalent comparison, in regard to its universal signification.

63. Therefore, the explanatory part of virtue is exemplified, in the immensity of its value.

64. Truly, it is this value that we appreciate in its presumption.

65. There is no incredulity in our virtuous strife to seek the absolute betterment of the soul.

66. The soul's appeasement is an indefinable token of our empathy towards fulfilment.

67. When virtue is claimed as paramount to ethos it is due to the fact that our moral guidance has been virtually applied.

68. We create the concept that to be noble, we must first realise the implication of its definition.

69. It is a superb quality to be revered, with such admiration and admission.

70. Since we are conscious of our characteristics, then we are able to demonstrate the benevolence of our soul.

71. In order to effectuate this demonstration, we have to be mindful of our conscience.

72. It is the core of the human conscience that determines the nature of our actions.

73. If we can distinguish the precise concept of being immoral from being moral within philosophy, thus, the adaptation to that concept becomes more perceptible.

74. Virtue is the modest form of our human conscience exposed.

75. Everything that is speculated about our virtuous deeds is merely a general reflection of our character.

76. We enable our thoughts and actions to be guided, by the state of our mind and soul that is not frangible.

77. When we realise that our mien is being questioned, we ponder the consequence that ensues.

78. Nothing is defined as perfect, except the word itself.

79. Perfection is not a reasonable thing achieved and is regarded, as an insipid vainglory.

80. Virtue has always been compatible to the principles of Greek philosophy.

81. Its origin has been compatible also to the adherence of its general practice.

82. The Oracle refers to virtue, as a natural and logical premise to philosophy.

83. The attribute itself is noble and meaningful in its composition.

84. Nonetheless, to be virtuous does not preclude irrationality, if that individual has strayed from ethos.

85. The seeming probability that we can stray from moral guidance is not unpredictable, as it would seem.

86. It is a normal occurrence that implies the lack of discipline in people that is easily an oversight.

87. A quandary does not occur, if there is not a mere problem in the first place.

88. Thus, the prolongation of our awareness is heightened, by our irresponsible actions.

89. Virtue is the property we have been apprised of its practical moderation.

90. Thus, it can be simplified, within the element of its representation.

91. The Oracle does not define virtue or virtuousness, as a pristine form of chastity, as with religion.

92. It does not require that hyperbolic form of connotation.

93. Instead, what is exemplified in this philosophy is the procurement of an ethical system of behaviour.

94. The addition of properties elucidated allows the concept to be understood, as relevant.

95. There is a certain pattern to ethos that corresponds to the perspective of philosophy.

96. Logic of which we apply is the mechanism that provides us a singular pattern of reason.

97. To have faith in philosophy does not equate to the measure of zealous devotion.

98. Devotion is an abstract word that is a meaningless word, when describing this philosophical concept.

99. Worship is an unnecessary attachment, since the inception of virtue is centered, on the basis of our modesty in the soul than the absolute purity of the body.

100. And from that point, we seek to obtain the path to dignity.



1. The Oracle defines dignity, as the right of an individual to be valued and respected for their own sake, and to be treated ethically.

2. It is of great importance in morality, ethics, law and government, as an extension of enlightenment, and the concepts of inherent and inalienable rights.

3. "Let parents bequeath to their children, not riches, but the spirit of reverence," quoth Plato.

4. Dignity is an inflexible principle that we strive to fulfill to a great degree.

5. It is common that we seek it, amidst the hour of need and solace.

6. All human beings are deserving of a quantum of dignity in their lives than attainture.

7. It needs no form of obligation, instead it is a state of reverence that mankind has evoked with passion.

8. Any person can possess this quality, if that person decides conscientiously to embrace its actual concept.

9. What matters is that we apply its use in the practice of its purport.

10. Life is a complexity that we must confront quotidianly.

11. There is a state of being esteemed that we aspire to acquire its fruition.

12. It is the main precept that describes the manner indicative of dignity.

13. It is a general token of respect that is call solemnity.

14. From this solemnity, we discover the intrinsic nature of the person.

15. Aristotle said, "Dignity does not consist in possessing honours, but in deserving them."

16. He also said, "The man who is truly good and wise will bear with dignity whatever fortune sends and will always make the best of his circumstances."

17. The indisputable truth in those consequential words is found, within the decision taken.

18. The demonstrative sign of dignity is the utilisation and the praxis of ethos.

19. No measure of it can be experimented, without the discipline of self-awareness.

20. The Oracle attests that the reason for dignity is the absolute affirmation of the universal truth.

21. We can think of it, as the selected choice for respect or belief.

22. Therefore, the relation with its function and its necessity is twofold.

23. On one hand, its function is to reward our dignified actions, and its necessity is to fulfill the cause of which it serves.

24. Within this philosophy, there is a certain similarity of pattern of thought that we ascribe to its inducement.

25. We either subscribe to the theory that our thoughts become ideas that progress into beliefs, or we do not assimilate the concept of that reality.

26. Whether it can be construed, as a reasonable paradigm of philosophy, that I shall not contest.

27. What I shall asseverate is the assertion that dignity is applicable to our conductual actions and thoughts.

28. Honour is a reward that satisfies our ego, but dignity is the culmination of the satisfaction of value.

29. If we only please our ego, then we nullify the purpose of our plight.

30. To serve any cause is an example of dignity. To not serve any cause is to forsake the precepts of philosophy.

31. Each fundamental of ethos has an authentic cause and effect.

32. What must be determined is the basis of that reason.

33. The concrete argument is not the concept of dignity, but the interpretation of its significance.

34. Once this has been effectuated, then it allows the observation of thought to proceed, beyond the syntomy of an explanation.

35. When this occurs, we reach the cognisance of the ultimate definition subjectively.

36. It is not an indubitable thought that dignity is a factor that humanity attempts to preserve.

37. If we can make the surmisal that its contribution to ethos is not inconsequential, then we could realise the circumstance of that conclusion.

38. People often mistake what is categorically one thing from another.

39. What that means is that we assume we have universal knowledge, when it is a mere supposition.

40. Dignity can be compared to that thorough analysis.

41. To sundry individuals it is nothing more than pretension or a false pretense.

42. However to others it is a grave matter of immense principle.

43. If there was one thing that could explicate the meaning of dignity, it would be serving, for the greater cause of humanity.

44. After all it is humanity that we must serve, instead of our own selfish interests.

45. As a society and democracy in general, we must procure the total preservation of philosophy.

46. There is no simplicity in philosophy that can be proven as a difficulty.

47. The simplest notions of philosophy are difficult to those that are ignorant of its capacity.

48. Subsequently, the complete understanding of this realisation is the result of awareness.

49. Dignity is the awareness of the mind's direct involvement, with the process of ethos.

50. Every specific element of ethos that has been mentioned within the Oracle originates, from the concept of philosophy.

51. This form of theism is not linked to religion or science, but to philosophy.

52. As with logos, ethos is one of the original pillars of the ancient Greek democracy and philosophy.

53. We cannot be ignorant of the existence of philosophy.

54. It is incumbent upon us to recognise the momentous implication that the instruction of philosophy offers as knowledge, and rids us of our amathia.

55. Dignity is the characteristic that all our scholars and mentors must always possess.

56. If they did not, the entire process of ethos would be void of its logical premise.

57. What we have not learn in logos we must learn, with the application of ethos.

58. The sapient nature of both has given us the comprehension of its formal structure.

59. The Oracle has attempted to expound on the concepts of logos and ethos, with the utmost efficiency.

60. Dignity is only one exemplary property that we associate to the theoretical state of our moral guidance.

61. Our reverence to any pertinent cause is genuinely, an exhibition of our dedication.

62. Dignity is an instrumental trait of our moral excellence displayed.

63. It is an explicable part of an expressible component that wields influence, over our immoderate positions or actions.

64. It should not be exclusively attributed to the cause of our ego, but to the service of which we uphold.

65. As human beings, we are taught since the age of our comprehensive awareness the worth of dignity.

66. Therein, it is predicated on the concurrence of the confirmed acknowledgement of it purpose.

67. At variance, its concept evokes the passion and fervour of our justification to be perceived, as meritorious.

68. However, the reality is merit is earned and not merely deserving.

69. A noble deed is an actuality of a contemplative action dignified in composure.

70. Ergo, the relation, between merit and demerit is typically distinguished, in the perspective of the beholder.

71. Dignity signifies the concept of an attribute that elicits respect.

72. To be truly respected is the indisputable stage of the degree of value.

73. It is not measured, with the immeasurable acts of pompous stateliness.

74. Because, we are conscious for the most part, about the validity of our nobleness we seek diligence to understand the conception.

75. The immediate interest in the argument is expounded, in the concept asserted.

76. We should not confound ourselves, with the similitude between honour and dignity.

77. Unfortunately, honour is directly an attribute focused, on the fundamental of any pedigree prescribed, usually through merit and not deliberation.

78. On the contrary, dignity is the translucent demonstration of our civic qualities and mien revealed.

79. We must be subjective and realise the clear distinction, between a deed and a merit that can be assumed to be a detriment, in association to our body, mind and soul.

80. Once this is recognised, then we are able to process the adequate knowledge retained.

81. The gift of knowledge and wisdom allows, for the mind to facilitate the concept of ethos.

82. The concept of dignity is personified, in the definite stage of our self-worth.

83. It is an inherent value that we cherish and enlightens our cognisance.

84. If we are aware of our characteristics, then morally it is equivalent to the composure reflected of its apposite nature.

85. When we express our dignity, we are mindful of our solemnity.

86. Hence, we are especially conscious of the perimeters of its contingency.

87. How do we conceive the notion of dignity of the utmost regard? This is something that can be determined, with the cause that has been solicited.

88. Honour is basically an unaccountable recognition of value, whilst dignity is the quality of being revered.

89. Pride does not equate with dignity, since it refers to the state of approbation.

90. A person can exhibit an act of dignity, even though that act is not reflected of pride.

91. All that it inhibits tacitly is the clarity of the lucid exposition of its variable.

92. Humility and gratitude are common elements of dignity and arrogance and egotism are typically aligned with pride.

93. Respect and status are often utilised, when describing the conventional features of dignity.

94. It is seldom that we fail to understand and learn, from our actual idiosyncrasy.

95. As curious individuals, we tend to view philosophy, as a meditative process of our conceptual thoughts and beliefs.

96. Within the profound state of our mind, we are emerged, in the dynamics of that belief.

97. Ethos is devised and constructed, from its concept to guide our mind, body and soul suitably.

98. And what bestows us the familiar privilege of its recurrence is the idea that we benefit, from its praxis.

99. Philosophy is the main commonality of the precedence of our evolving considerations. It provides for us the actual basis of a belief that we can adhere to its established principles.

100. What follows logos and ethos next in the Oracle is titled pathos.

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