'Why is it not difficult to conceive non-existence after death than it is to conceive non-existence before birth? The answer to the crux of the mystery would transcend the metaphysical question of the God Hypothesis and whether or not the process was not a random accident in the void of existence'.
'To understand the truth, we must first emphasise the signification of knowledge in the forms of self-evidence, such as mathematical verities, testable observations, subjective experiences and incontrovertible facts'.
'What should be learnt in philosophy about our human nature is the fact that we are conscious beings that have developed, into a universal form and matter that has evolved with the progression of the universe. Whether we live or die is inconsequential to the evolution and catachronon of the universe. All that is relevant to the universe is time, space and matter'.
'The philosophical question I interject is how do we define with absolute clarity, the difference between what I call the neminem that is the state of non-existence or the quindam the state of a possible existence?'
'The question about the relativity of the universe can be acknowledged, either by the circumscription of the explored substances of the physical world and their reality, in accordance to the laws of physics or the realm of possibilities of metaphysics, in accordance to the state of a contingency or necessity. To interpose that question, the intricacy of the universe would have to be resolved or at least accentuated to a great degree. If the laws of physics are mostly the inveterate form of scientific analysis and establish that premise, then there would be no inverse illation or effect. But, what if the laws of physics are not our fundamental reality? This would imply the philosophic question, is our universe contingent or necessary, even metaphysically? At best, the answer would result in a circular argument that would dismiss the verities of the actual configuration of the universe and be reduced to an anapodictic supposition. I could address the metaphysical observation of material interpretation and convert the philosophical question into a scientific reply of correlation to our reality, but I would have to establish logically that the universe was either contingent or necessary. I would have to discover, whether or not, there must be a reason for the laws of physics and the physical and mathematical reality, in order to respond to that adducible question? If a God is that particular reason and the architectural creator and designer of the cosmos that supersedes physics, then how does he correspond to our consciousness, the deepest foundation of reality, the axioms of existence, mathematical certainties and the universal truth? To postulate that claim philosophically, with the demonstrative aspects of ontology, a person would need to answer the question, if this superlative God is existential, then why does he exists in the first place and what makes him necessary? If we argue that he is invariably necessary, because his state of probability is logical and he is the ultimate necessity to the universe, the counterargument would be, how do we attribute his necessity to random occurrences, finite materiality and causality, transumptive energy and matter, mathematical reality, time, space and geometrical motion inter alia? What is his essential constitution and first cause? Would not his existence be contingent on the requirement of the physical universe? If being self-existent makes him necessary, then how do we determine the tautological distinction of his existence, within the absence of his material constatation and absolute transparency that require our observation to discern his presence? As observers, we can presume things with an ontological deduction or finite experience that is comprehended in a comparative notion, but to asseverate that a God is necessary and for universal existence, the argument would have to indisputably demonstrate his practical necessity and function to the universe and for our existence. To assert that he is immaterial and not of this universe would produce a binary effect of involution between the physical sphere and metaphysical observation. Where would this invisible God converge with the visible universe? This would be contradictory to a material plane that involves our perception and consciousness. What is claimed as metaphysical relevance is contradicted, by the absence of a genuine metaphysical examination. I could elaborate my point of metaphysics, by using the example of a prism. A prism has bases that have the same size and shape and are parallel to one another. Now, I can observe the refraction of the light within the prism and conclude that the light is either contingent or necessary to the prism, but the prism is only the material substance that I observe the refraction from. Ergo, my metaphysical observation would conclude that the prism does not need the reflected light to be necessary. It is through that prism that I can observe the refraction of the light, into the colours of the spectrum as contingency. If we applied this analogy to a Universal Creator, then there would be an obvious contradiction. If I said that this creator was the prism and the universe the light, it would be contradictory to the belief of an immaterial God. I could correlate the light to the prism through my observation, and I could substantiate the prism metaphysically as observable, but how do I substantiate a God that is not observable?'
'From our known experiences and senses, the mind forms selective ideas. Those ideas become rationality that is affirmed apparently, through the meticulous process of reasoning'.
'In the relativity of philosophy, the emphasis of human existence is demonstratively displayed, in the three forms of identity. The ipseity that is the oneself of something. The seity that is the quality peculiar to the oneself and the aseity that is self-existence of something. If I defined logic to these identities, the presumed conclusion would be that we are conscious beings that possess the qualities of the ipseity, seity and aseity'.
'To comprehend the concept of the intelligentem that is the understanding of existence it is important to know about the concepts of the hexis that is the manner in which we exist. The hylism, the materialism or existence. The synaition, a necessary state of existence. The syncrisy, the comparison of existence. The hyzoloism, the thought that all matter has life. The arche, the origin of a cause of existential things. The eidos, the universal essence of being. The anticheimenon, the physical form of matter. All of these concepts in their explained contexts are intrinsically connected to the states of universal existence'.
'In the proposition for the universal truth, the following predicables are explored, the quare that is the why of an argument. The quis, the what of an argument. The quantus, the how of an argument. The quam, the when of an argument. The quisnam, the which of an argument. When each predicable has been established, then the basis for the premise of existence becomes more explicable and understood'.
'The Oscillating Universe proposes a repetitive universe, ad infinitum or an endless cycle of destruction and rebirth, but the question that should be asked is, what purpose would this serve multiverses and the four basic forces of physics that are gravity, electromagnetism, the strong nuclear force, and the weak nuclear force, if they were constantly interchangeable?'
'If our universe is one amongst an ample ensemble of universes in which constants varied randomly, then would not these universes require the adequate conglomeration of constants for the occurrence and necessity of life? If an infinite God was the originator of the universe, then why would he constrain his power to a finitude that would contradict his state of infinity?'
'When I hear about the concept of salvation, I am inclined to ask, salvation from what? A salvation from my iniquities of which I am to be solely culpable of my embedded guilt? A salvation that seeks to transcend, beyond the transcendence of death, with no absolute transparency? If the Creator has a grand goal for us that we must discern rationale from belief, then why would he conclude that creation with a vague and abstract notion that only a selective few people could truly acknowledge or understand, as being perceptible in analytic observation? How is this act and occurrence of salvation intertwined with the cosmic relevance of finitude or infinitude? What is the reward or purpose of this salvation, when it is not even clear that the action that precedes the contemplation of transgression is the fault and not the mere instigator? If we are constantly evolving in our rationality, how do we equate ancient beliefs with sensible observation that we utilise in life? How can we reconcile ourselves, with a God that imposes his will subjectively and expects us to be obedient and submissive to his will, but allows us our indiscretions in the first place? Thus, if from birth we are estranged as moral agents from this God and find purpose in atonement, then why do we as his creation require the renewal of our life, when it is supposed that it is the perfect Creator, who created us in his own perfect image? By default, are we not designed to be equally perfect and sinless? Also, if we applied the eschaton or the world of non-physicality that would embody the eternal salvation acceptable through faith, then why would we need to be saved from sin, if God is in control of our fate and actions? This would suggest that I have no volition in this deterministic process, but to adhere to the misfortune of my sinful state. I ask conceivably, what is the nexus with this salvation and my universal existence? The primary awareness of my consciousness would conclude that any transgressions I may have committed, would be excluding the human nature that this God had given me in my life. What purpose is daily repentance and a covenant with a God, if the consectary value is only the confirmation of an unconditional state of being called salvation that is completely incoherent, with the flawed human nature established? To obtain this salvation, is it not as well, the responsibility of a perfect God that had created an imperfect creation? If salvation is the rescue of creation and chaotic corruption in the world, then how is the world placed in its universal order? How through human beings, is this act of salvation, the requirement of human death and eternal life? Human ingenuity can provide fantastic beliefs about the process of death that resumes with life in an afterlife, but to accept a state of salvation would presume to be referring to a recurring state of life and death that would be assumed to be a sort of endless reincarnation'.
'Why is a chimp and a crow so similar in their instinctive awareness? Is it because of the adaptation of their natural environment or the instinctive exploration of another ameliorated environment? Human beings have relied for centuries on the religious notion of divine creation for their evolution. Is the key in solving this intricate question associated to the manner in which they resolve their implex problems? The one common and intrinsic denominator between a chimp and a crow is their social groups or the nucleus of their intimate bonding. Human beings are also dependent on these social groups for their survival and predominance. Without a society, humanity is basically unproductive, undefined and singular. If we have established our predominance on other species of the Earth, then would this not explicate our own evolutionary pattern? Why would a God distinguish us from other members of creation and not allow other species to worship and understand him? Perhaps it is due to the fact that we have developed our minds throughout the centuries and have learnt the meaning of predominance and survival, by way of our own progressive evolution. Thus, the social complexity that we must comprehend as human beings in essence, these animals have mastered instinctively.'
'I would agree that absolute morality is incomparable to the general beliefs of philosophy, because what guides our conductual actions is the fundamental quintessence of our perceived conscience and not our personal convictions or religions inter alia. Thus, as a pursuivant of rationalistic agnosticism that is the knowledge deduced with human rationality, Gods are discernible as a matter of principle and not of physical transparency. I would ultimately conclude in the assertion of my scepticism that any certainty about anything is indubitably impossible, because no one can never know the actual existence of a God, without absolute apodicticity. Thus, I am left with either the concept of logical positivism that asserts that the only statements verifiable through direct observation or logical evidence are meaningful or philosophemes of metaphysical relevance'.
'If there was or is a divine agent that created the actual universe, the necessary question would be asked, what or who created this supreme agent in composition or entirety? Is this being the God of deism or theism, pantheism or panentheism? If the evolution of the cosmos is accredited to this one, universal, omnipotent being, as the absolute ruler and creator due to infinite regression, then where and when did this God originate from? What transparent substance did he derive from, and what was he before in his quondam quiddity? If he is presently outside of time, space and matter, then what noumenon could be ascribed to his cosmic nature and relativity that could be ascertained with knowledge and evidence that was definite and incontrovertible? Even if I acceded to the argument that there was or is a supreme demiurge, this deity would not reflect or be considered the emergence of the monotheistic God of Islam, Judaism, Sikhism, Christianity, or the pluralistic Gods of Hinduism or Buddhism in my analysis conclusively. The best supposition or evidence offered would result in a contradictory and nomothetic inverity, with only a monothetic principle adduced or deduced. This analogy would imply that God could not be or was ultimately universal, physical or finite. Thus, if he is or was assumed multiversal, non-physical or infinite, then how could he be anything more than a phenomenon of preternatural significance that is predicated on a false absolutism that does not reject his constant state of perfection and perceptible flaws? Is it not vain and not irrelevant to suggest that perfection is only exclusive of him and that everything else in the universe is a composite of his flawed creation and is imperfect? Would this not be the accurate description of a haughty, callous and flawless being that imposes and requires worship of supposed inferior beings to satisfy his utmost ego and authority than the modest, loving and perfect God of religion preached so insistently?'
'The cosmological transparency is discovered in the meticulous and conscientious study and examination of the universe. What is the origin of the Universe? What is its first cause? Is its existence necessary? Is that cause attached to a transumptive or transcendental form of monism, pantheism, emanationism and creationism, essentialism or humanism? What are the ultimate material components of the Universe? Are these components viable, through either a mechanism, dynamism, hylomorphism, or atomism that is manifest? What is the ultimate reason for the existence of the Universe? Is it finite or infinite in its transcendence? Does the cosmos have a purpose that exceeds any vague teleological notion? Does the existence of active consciousness have a purpose in the universe? How do we know what we know about the complex entirety of the cosmos is precise? Does cosmological ratiocination reveal metaphysical truths that exceed inferred epistemological or ontological claims? If the Earth is approximately 4.6 billion years old in calculation and was surrounded with the mass of dark nebulae or clouds filled with dust and small particles of silicates, graphite and ice that became solid matter and form, then the cosmological argument for an inception or conceptualisation of the Earth would have to commence from that point of inference'.
'The Big Bang is the subitaneous expansion of matter from a state of extremely high density and temperature that in accordance to current cosmological theories indicated the origin of the universe to be 13.8 billion years ago. As space expanded, the universe had cooled and matter then formed in structure. After the occurrence of the Big Bang, the universe was filled with abundant neutrons, protons, electrons, anti-electrons, photons and neutrinos. After this central point in time, the universe was plunged into total darkness, since no stars or any other illumined objects had formed yet in their capacity. Before the expansion of the universe, the universe was believed to be a miniscule singularity that existed in a form that was smaller than a subatomic particle. This would mean that what proceeded the universe was entirely divineless'.
'How we perceive an object is most often related to the obvious perception of our eyes and not with our mind. Therefore, reality appears to be what we see than what we construe. In essence, the patterns of our mind are replaced, by the sense of vision. This would imply that even the dimensional objects presumed realistic are not accurately then perceived. The point of reference may seem to be our visual stimulation, but the truth is that it is the cognitive awareness of the mind that transcends the first impression and possesses the retention of the actual reality of that principal perception. By relegating the senses of our mental faculties or utilities, the mutable thought is superseded, by the transparency of the psychagogic image. The visual perception and observation that are perceived naturally are thus regarded, as being erroneous'.
'What is the apparent distinction, between a particular idea and a logical thought, when the understanding is that the idea cannot be defined as a logical thought, yet it can manifest as being logical?'
'What we presume as being the truth is only a façade of that imposition. The truth can only be relevant, when that truth is universal'.
'Why does it appear more difficult to accept the logical argument that there is nothing beyond this world, except the yearning for a paradise we cannot even behold or rationalise consequently, as existential?'
'We possess the power to change our lives, if we only believed that our volition is the manifestation of that power'.
'How can we reconcile the thought to our reality that we are nothing more than the reality that we observe quotidianly?'
'To claim that we are conscious beings of sentience is to denote the genuine essence of our composition'.
'If matter requires the definement of form to be transparent, then would the form of that matter not be conclusively understood, as consequential than originally designed?'
'If the notion that metaphysics is only abstract in meaning, why would one not make the assumption that nothing is metaphysical in our reality, when the realisation is that we make the mistake in assuming that the abstract can only be defined, as metaphysical and immaterial in our observation?'
'A presupposition of an origin to the universe is as feasible, as the presupposition of a universal truth that requires no establishment of a particular origin'.
'To comprehend the concept of love, a person must then comprehend the concept of suffering. Love cannot be authentic, if a person has never suffered the effects of love'.
'A belief is not the same as faith, because faith is mere devotion inspired and belief is a conscious thought, embedded in our mind'.
'What is the significance of actuality, if that actuality is essentially a nullibicity thought to be an actuality?'
'I have yet to meet a person, who could indubitably explicate the actual meaning of universal existence, without a scientific or religious premise'.
'There is a distinct irony about knowledge that has to do with wisdom. People believe that they know much about knowledge, yet they are far from obtaining wisdom and its Palladian attribute'.
'To pretend that life cares about us is to deny the callous involvement of reality'.
'Emotions are the manifestation of our consciousness exhibited knowingly'.
'Whether a thing exist depends on the argument of how do we define existence, as metaphysical or physical?'
'Is it wrong to assume that what we measure as evidence is only consequential and valid, as the argument proposed?'
'The awareness of the mind is the realisation of the actuality discovered, by our absolute consciousness'.
'Is it facile to admit with candour a failure that always is than to invent with deception, a success that never was?'
'Any individual can attempt to philosophise the meaning of something, but few have the capacity to explain the distinction, between the relativity of something and the perception of that something'.
'People become so easily obsessed with the novelty that unknowingly, they become that novelty'.
'To better comprehend the ipseity, we must accentuate the rationale of the seity'.
'It is often thought that our worse foes are others, yet the worst foe is the inner half of ourselves that is the beast we conceal'.
'The question is, if the natural reference of our observation is from things established and transparent to us, to things that are transparent and established by nature, then are the cognoscible things to us not identical, as those things known with a contingency? How could any first principle be considered valid, when the observation is based not on the criterion of that first principle, instead, on the falsehood of an observation that does not establish the relevancy of that first principle?'
'I have analysed the conductual behaviour of people in incidents, when a particular or accidental event occurs that people either react, with the instinctive impulse of humanity or the blatant demonstration of indifference'.
'To reach the ultimate state of enlightenment, you must first reach the ultimate state of consciousness'.
'Meditation enables you to discover the oneness in you and empower the oneness of the mind, body and soul'.
'Life is the deceitful illusion of death and death is the sober realisation of life'.
'What good is love, if it does not recognise you?'
'I cannot acknowledge any ethical or moral principle for capitalism. There is no rational person that could justify any quantified profit or greed in an ethical or moral sense? A person cannot rationalise that argument with a rebuttal, because the rebuttal would be irrational from the premise!'
'A theist is a conformist of religion, an atheist a conformist of science, but a revolutionist is a thinker of philosophy'.
'Philosophy will always win a debate, because science is strictly physical and religion strictly metaphysical. However, philosophy can interject with either a physical or metaphysical argument, without the interposition of either extremity'.
'What is religion? What is science? They are nothing, but a monotonous reality'.
'Is life only a mere portrait of our existing consciousness in nature?'
'I have concluded that the world is full of daunting mysteries that have rational explications, yet to be resolved'.
'To opine is an imitative simplicity, but to rationalise is an unimitative art'.
'Would it not be considered irrational to assume that not everything must be rational?'
'I have lived half a century to know that I do not desire to live another half century'.
'I pose the intriguing question, what is knowledge, if you do not acknowledge that acknowledgement?'
'Existence is the subjugation that effects in its order of realism, because it involves the two elements of evolution, change and growth'.
'I am under the general impression that many people believe that the world is only, what tangibly surrounds them'.
'Is the world so difficult to understand for us, or is the understanding of the world more complex?'
'Give me science and I give you a theory. Give me philosophy and I give you the mind'.
'Within the silence that is our solitude is the reality of our world'.
'I cannot presume for the honourable sake of my appellation the hour of my death, except that I have been drifting since, through the limitable passage that is called time'.
'It would seem that few people know the real meaning of patience. Thus, it is clear that urgency is a noticeable compulsion that consumes them, like a senseless drug'.
'What is the essential difference, between good and evil, when any person can personify both characteristics and choose to be either?'
'To describe the concept of logic, we must first acknowledge the principal application of induction. To comprehend the entire effect of logic, we must accentuate the necessity of deduction'.
'The mind cannot function intellectually, if there is no continuation of an established system or paradigm as a general rule, for its ultimate purpose, sophrosyne and metaphysical mechanism. Ergo, this is the sui generis function of logic in philosophy'.
'When describing the constitution of intellect, we address its necessary introduction to logos. Intellect is an attribute that is innate, but intelligence is an attribute acquired. The difference is in the interpretation and the usage of each application'.
'Without thought our minds are emerged, in a senseless vacuity that relies on the dependency of our instinct'.
'In every discipline of human knowledge, we seek to establish an order, in a logical manner that can be fully understood'.
'It is evident that within the centuries that have elapsed, new forms of logic have been created and intelligised, but its quiddity for the most part has remained identical, with the exception of its prime introduction'.
'The instrument of logic is conditioned to the accessibility of its imperative usage that does not obviate its purpose'.
'Verily as a philonoist, I believe we are capable of exploring our minds with the structure of logic to achieve knowledge that is acquired, by logical inferences and variables that are connected to the premise of that intelligible deduction'.
'The question that we ask frequently is, what is the nature of our existence and what does it consists of in its entirety?'
'If existence is primary and consciousness is secondary, then we construe within the physical and abstract of the universals or properties that existence is defined by our consciousness'.
'The premise of existence is to function in an actuality that is recognised and conceived from rational inference'.
'The agency of an eternal motion and energy, the noetic inception of the cosmos are all related to the "Omnis" of the universal existence'.
'To expound on the notion of a metamorphic sense of change of form in the universe and our existence, we must first understand the methodical interpretation of logic, as it pertains to the relationship between matter and energy that is analysed with keen observation'.
'What makes two human beings different is not their substantial form that remains the same, nor their accidental form that can differ, but their matter. Matter not form is what defines us in being'.
'As a general rule of thought, we must apply the rudimentary knowledge of philosophy and not our mere peirasticity, if we are to discover the universal truth'.
'The inherency or illation of existence is interpreted, as either illusion or presence, mythos or philosophy, reality or surreality, actuality or potentiality'.
'We are not the omphalos of the universe and we are not a singularity of an immaculate conception, but the plurality of a universal composition'.
'I am what I define myself in essence and not what others define me as in description'.
'Are we not intellectual beings, instead of inconsiderate opportunists?'
'The notion that innocence is measured by our character and guilt by our actions is as false, as the premise argued, because guilt is not only consequential of action, but as well of character'.
'I have pondered the future and I have yet to know of this undeniable presence'.
'If I could retain the capacity of a singular property, it would be without a doubt the intricate mind'.
'I do not render any sensible opinion worthless. I merely state the fact that without a sensible thought, that opinion would result worthless'.
'I am a fond admirer of classical music and the operas that soothe me, in an inimitable placidity'.
'I do not presume to be a credible benefactor of words, instead an innovative creator of philosophy'.
'If I was not born a philosopher, I would have chosen to be born a violinist'.
'The beauty of life is being able to enjoy in such a brief time, the simplistic quintessence of what it means to be human with common expression'.
'The virtue of man can be easily kakological, but disguised as agathological'.
'We can wait for a miracle to occur or simply realise that we have the power to change our misfortune to a fortune'.
'There is no such thing as good or bad luck. Everything is consequent of circumstance and action'.
'I do not consider myself an expert of anything. I am merely a philosopher'.
'Terror is the absolute equation of a suspense unfolding and a mystery of heightened anxiety yet resolved. It is harrowing and provoking in its masterful dissimulation and similitude, towards the development of sequential episodes of horror that are essential, to the hysteria that binds us gradually in diffidelity'.
'Indubitably, there is nothing advenient of evil that could be deemed rational, when it is beyond the explanatory concept of mere human comprehension'.
'Historically, there have been innumerable cases of people in this world that have exceeded any common form of logic and are forever insoluble in nature'.
'There is a transparent difference, between fiction and reality that has been established, but it is vastly misunderstood'.
'Mystery was always the obvious inducement for my fascination to unravel its uncertain enigma. Therefore, I procured with a constant resolution, to solve all the inscrutable mysteries that were considered irresoluble'.
'It is not by mere coincidence that the enthralling elements of crime that mostly intrigue our heightened fascination are suspense and mystery; especially, when the crime exceeds the deliberate imposition and basic intrinsicality about the criminal'.
'If a murder has a succession of continuous events that unfold, then it must have a decisive and reasonable illation to deduce subsequently'.
'Since the beginning I had pondered the claudent boundary of life and death, and the amorphous core of the soul in the coetaneous mind of the Homo sapiens-existing only in the belief of ephemeral fervour of dogma'.
'Every time I have marvelled considerably, with the baffling intrigue of uncertainty to discover, such an unfulfilling quench I possessed internally. It is a quench to assuage the predisposition and appetency that lingered in the core of my mind subtly'.
'Must man be burdened, with dubious vagaries that will never be elucidated thoroughly and only expostulated by the oligarchy of excerebrose and vafrous men, who profess morality as the numinous foundation of their justification?'
'That which is known merely as deductive reasoning is based on the foundation of a specific conclusion, as compared to inductive reasoning that is a method of logic, in which the main premise supports the absolute finality of the truth'.
'There are multitudinous cases and investigations that are shrouded with a latent mystery that often is accompanied suddenly, by the palpable truth that evades the mere perception of the public'.
'Cannot man be omnipotent to effectuate a correlative phenomenon conceived in the elemental pattern of thought?'
'The mind is inherently efficient to produce extraordinary wonders of the earth that multifarious mortals fail to discern the illimitable dominion, and derivative capacity of the inquisitive mind that feeds intellect'.
'The mere thought of obsession can constrain the foundation of the psyche of man completely, with an uncontrollable desire and heightened anxiety that is implicit and misconstrued'.
'The realistic notion of finality that we call death is forever attached to the surreal concept of its inevitable eventuality'.
'It is at the paradoxical degrees of brief intervals that we come in contact with the ephemeral presence of the unknown. Thereafter, we are unaware of the unrecognisable footfalls and voices that haunt or visit us surreptitiously'.
'What if the actual concept of horror that is known has no unlimited boundary and is fully evasive to the absorptive eventuality of the existential realm of reality?'
'I can choose to define myself as matter and my existence would be transparent as an illustration of that animation, or I could easily assume that I am nothing, except the divisible avatar of a contingency of cosmic consciousness'.
'Is it plausible that any form of existence is not strictly contingent to the perception of a sphere or plane that appears physical, but may be more representative of an indefinite composition that we have not defined, as existential?'
'If we assume that the universe had no origin and it is interminable in its reference, then the origin of the universe is nullified. However, if the universe had an origin, then that origin was either a particular or accidental phenomenon'.
'Are human beings a noumenon of a greater evolution that is the universe? Or is the ultimate form of existence bound to the indeterminate boundaries of the universe yet discovered?'
'It is presumed that our observations and perceptions are based, on the empirical and metempirical conceptions that are reflected, in the quondam experiences of living beings and quoddamodotative properties of the universe'.
'Consciousness can be described, as a mental process of circularity and an intelligible agency that is predicated on the foundation of the relativity of the mind, body and soul'.
'To understand the complete state of consciousness, we must discover the related subconsciousness of the mind, within the oneiric or dormant state and the metamorphosis included, in the process that involves the variable states of consciousness and subconsciousness'.
'Thought is a fundamental mechanism of the mind and our consciousness is the accessible comprehension of the universal expression of that thought'.
'Perhaps there is a labyrinth of consciousness that transcends the signification of our understanding of its presence'.
'The fear of the unknown is the uncertainty that lingers in the mind, like a vestige of a haunting memory, except that consciousness is the sanctuary of our thoughts and perceptions, as human observers'.
'Ultimately, to be sentient beings of consciousness, the composition of that realistic nature would define us, as part of an intellectual design that possesses the application and stream of consciousness'.
'I have surmised that practically all that is presumed to be evil is commonly found, in the hysteria of the mind, than in its sanity'.
'I am stupefied by the amount of people that believe that the inexplicable occurrences must be divine in nature, when it is only due to the fact that we exclaim not by reason, but by blind faith'.
'I have never understood the purpose of immoral condemnation, because the majority that accuse are unjust zealots that are more immoral than the accused'.
'I do not care, whether I am deemed a sinner or a blasphemer. The only thing that is consequential is that I shall die in the end'.
'What is considered a life, living to drudge in the menial tasks of endless labour or enjoy the fond days of pleasure, travelling and leisure?'
'Why are we too incredulous to the contemplation that one day, we shall all be reduced to a recollection of memories?'
'I do not claim to know everything in the world, only enough to know, what is my world'.
'If the only truth was that I was nothing more than a breath of life, then for how long would that breath last?'
'The reason that people are imitative in nature is because, human beings are the most superficial form of an artificial paradigm of society'.
'If there is an archetype of myself, it is the ethos of my persona and not the nemesis of my ego?'
'It is unfortunate that there is no monetary benefit in being a philosopher. The only benefit is the presumption of being one'.
'Rhetoric can be implied as an antonym, because its relevance is often too vague to the observer'.
'The commonition of the end of the world is as uncertain, as the inception of the world'.
'As human beings, we have the capacity to alter the condition of our existence from life to death or from destiny to suicide'.
'A spirit is something consequent of death, but a soul is existential since birth'.
'To understand anything of the universe, we must first reach the highest pinnacle of consciousness. Only then, can any form of knowledge be perceived, as reasonable'.
'Few people realise that protean matter changes from one state to another, but its matter still remains exact'.
'Can half a man live, without his alter ego and be considered sane?'
'For half a century I knew nothing of great substance, until I discovered the fantastic mysteries of philosophy'.
'To produce a thought, the mind must be active. However to convert that thought into an idea, the conversion must be productive'.
'If it was so facile to love and be loved I would die a thousand times a lover'.
'What name shall I call the ghost of my past, the haunting memory?'
'Where is the essence of love that has robbed me of her passion?'
'There is no place on the Earth that I have not seen the phantom of death'.
'Shall I ever know the meaning of my life, if I am hindered of its fate?'
'Call me a man with a vision and I shall acknowledge my providence, as just merit'.
'I am not the exception, instead the consciousness of humanity.'
'I have experienced at times, the indifference of people enough to know that the world does not revolve around them solely'.
'What is the common distinction, between a genius and a fool? A genius is never a fool and the fool remains a fool'.
'If I agreed with everything said about me, I would be partaking in the foolishness that is my life'.
'What cannot be saved must perish, but what can, must be spared for the posterity'.
'There is no amount of sympathy that could equate to the antipathy of an action'.
'It is naive to believe that prayer could be the ultimate answer to our miseries and misfortunes in the world'.
'What some people think is justifiable is unjustifiable to other people'.
'Do not presume to know everything, when it is better to assume that knowledge is so far only that which you presently know'.
'How am I suppose to explain the fundamental concepts of philosophy, when I fail to meet any conscious persons that can philosophise?'
'If there was a creator of the universe, then who created this creator? A creation cannot be a creator, without being first a creation'.
'Philosophy is the instrument of logic, knowledge and wisdom. It is the ultimate form of human expression deduced'.
'The moral of the story of life can be resumed in the simplicity of life'.
'I can prefer countless things in this world, but what I prefer above all things is the knowledge of philosophy'.
'Who am I you may query? I am the voice of reason'.
'Is it impossible to conceive that all that we believe to be real is only a phantasy in its absoluteness?'
'It is a sombre realisation to accept that upon my death, I shall cease to be relevant to the callous world that bore me'.
'I am continuously emerged, in the evolving matrix that is my reality'.
'Perhaps there is a philosophical truth that I have not discovered. If there is one, then it must be more actual than the truth I know now'.
'Can there be any relevancy to something that cannot be demonstrated to be valid?'
'What is the purpose of an argument, if there is no meaning in the words?'
'I do not know how to eradicate the feeling of love from my inconsolable heart'.
'There can be no greater cause to serve than the noble cause of humanity'.
'If it is true that we are composed of protons and neutrons, then we shall be reduced to particles of them upon our demise'.
'To explain the reason why some of us live and others die, would mean that I would have to explain the indifference of a God'.
'Who from the religious zealots amongst ye, shall throw the first stone on to the supposed sinner?' Then I shall call you a hypocrite'.
'If I am to reason that there is a God, I must first reason, what universal substance would that God be composed of that would not only differ than a pagan god, but be part of the matrix that is our actual universe?'
'I have discovered the plausible origin of God and it lies, within the seduced minds of people'.
'If faith was intended to be the only method of divine belief, then we would surely be all of one religion and not a conglomeration of radical minds'.
'There would be no poverty in the world, if we only learnt to be more humane and compassionate, with our fellow brethren'.
'It is utterly inhumane and appalling that in order to survive in this world, a person must beg and be beholden to the power of money than the principle of humanity'.
'How do we reconcile the abundance of wealth, with the reality of poverty?'
'There are occasions, when the preternatural occurrences may appear to be convincing, but they are in essence only a disturbing reality'.
'I have discovered within my rumination that thought and emotion are vastly different. Verily, the mind is incapable of subduing the most intense and uncontrollable manifestation of emotion, because emotion unlike thought is mostly instinctive and impulsive'.
'The mere contrast between thought and emotion is revealed, when thought is reasoned and emotion is not'.
'Within the sphere of consciousness there is an emotion or thought that is equally produced and equally transparent'.
'The awareness of our feelings and thoughts permit us to realise the capacity of our universal consciousness'.
'It is impossible to accept the fact that people can live with or without either thought or emotion, when they are intrinsically connected to our mind and soul'.
'An emotion can be unpredictable as a thought, but it is less dependent on the mind than thought'.
'To define the abstract meaning of emotion and thought the examination of the mind must be meticulously examined'.
'I suspect that people are more convinced that emotion is more relevant than thought; although they could easily be swayed to think otherwise'.
'Why do we depend on thought and emotion so much? Could it be that without them, we are really heartless beings in nature?'
'I often find myself compelled to the necessity of emotion than the urge of thought'.
'The mechanism of the mind is important to the ascesis of our conductual actions.'
'I would suspect that the majority of people are apathetic in privacy, but sympathetic in public.'
'The dedolent nature of the apodictism of people is manifested, in their propeteia and insipience'.
'Any viable velleity can result in any proposed utinam'.
'The archetype of something must be compatible to the inveterate cathecon of the sophrosyne'.
'There is a vague state of eudaemonia that has eluded our supraliminal awareness and remained intangible'.
'I am extremely fascinated with the dynamic components of the mind and how they relate to the metaphysical concepts of thoughts and emotions and our aponia'.
'If we studied the synergy of human beings, we would discover that we possess the volition to act in accordance to our expressible ethos and eleuthery'.
'Unfortunately, there is little in the form of compensation that I could be rewarded, for being a mere philosopher'.
'I wonder if man is capable of conquering his inner thoughts and emotions, with a metriopatheia and sophrosyne'.
'If my mind was morigerous to my thoughts, then my emotions would not result dilogical'.
'The instability of the mind can be a nocivity to the suffering of the heart and lead one into a profound anthropinisation that is incurable and far from an ataraxia that is attainable'.
'Without the power of the mind our emotions and thoughts would spiral and villorate, into a subitaneous and incessant vacivity'.
'I can not obstrigillate the notion that thought is a prescience of an apriorism of a postulation that is demonstrative'.
'Emotions are nequient of being an ophelimity or an enduement of a noscible pleonasm'.
'I have often experienced in the hypotyposis of my life the adumbration of the intrinsicality of an eicastic thought that has materialised, into a psychagogic emotion'.
'The exallotriote nature of the abstract element of emotions could respue the interposition of thoughts'.
'Thoughts seldom quadrate with the traboccant influx of emotions'.
'We have become a society of artificial dependency more than of social dependency. There should be no actual human being that should be homeless, worthless or hopeless in this world'.
'We philosophers are destined to the inevitability of poverty and misery, but enriched in the enlightenment of knowledge. Ipso facto, I would rather die a miser than with an empty soul'.
'If we shared proportionately in the wealth of the world, poverty would be eradicated finally'.
'How do I make people understand that life is more practical than difficult?'
'I am convinced that there is more about us that unite us than divide us in our empathy and beliefs'.
'I think, we all possess the ability to explore and enhance our creativity, through the power of the mind. I am the prime example of that concept.'
'Perhaps my essays are not conventional to many, but they are intellectual pieces with a conclusive premise'.
'I would hope that anyone who is fascinated with Greek Philosophy or philosophy for that matter would love to learn words of Latin and Greek to become sages'.
'To live an entire life that is meaningless or meaningful is contingent to the acceptance of our conscious reality. That reality could be considered to be understood, as a subconscious relation, with the surreal nature of an imminent paradox'.
'To be wise and intelligent is to know the universal truth of existence. To deny the existence of that truth would be the cancellation of that theory. Thus, the distortion of the truth is the distortion of the soul'.
'Each and every one of us are born with a soul, but the question is, what is the value of that soul, if we do not recognise it?'
'The impressionable compatibility of the soul, with the mind and body is the commencement of the preservation of its natural function'.
'People often attempt to determine the true incorporeal essence of the soul, but fail to recognise its existential evolution, with mere perspicacity'.
'There is an elementary process that consists of the acknowledgement of our thoughts. This is called our conscience, and its function is to distinguish what is right from wrong or logical to illogical'.
'The antithetical effect of sanity is insanity. The mind can easily be the best ally, or it can become the worst foe if not controlled'.
'A pseudo thought is an emotion that has occupied the mind, through obfuscation. It is not an absolute thought, instead, a temporary manifestation of uncertainty'.
'The question that philosophers ask is until what point is the mind irrelevant, if the body is no longer operative?'
'There is no absolute certainty that our mind can operate on its own, but if we nourish it properly, then the mechanism of thought that provides common sense and understanding will be consistently functional.'
'The qualitative measure of philosophy is discovered, in the adscititious elements to the concept of its implementation'.
'Our mind computes our thoughts into variables that are expressed, by answers or solutions to our questions and problems'.
'The body without the mind and soul would react, in a perfunctory manner and be extremely futile in action'.
'In philosophy, the body is a physical vessel that exceeds the simplicity of flesh and bones, because it is linked to the mind and soul, as a singular component of a larger constitution'.
'I have for some time now attempted to understand the concept of the body, mind and soul and its correlation, and what I have discovered is the fact that the body is the authenticity of life'.
'Without a doubt, the state of our mortal essence is attributive to the physical attrition and exertion of our human body'.
'The body is only subjugated to the will of the soul and the thoughts of the mind. It does not acknowledge the concept of self-reliance, since it cannot recognise anything without the cognition of the mind'.
'The body is incapable of reasonable action or reaction, if there is no thought applied by the mind. It reacts with thought and the movement of instinct; although instinct is not thought, it is conducive to the operations of the body'.
'Perfection is not achieved or sought, since it is an implication of a physical nature or attribute. The body is not the perfect state of its aesthetic beauty, but the maintenance of its constitution'.
'When we speak of the body, we are referring to the somatic vessel that our soul occupies in its state of existence. We tend to refer to the body, to anatomy, physiology, histology and embryology, but we seldom realise the distinction that is the body in accordance to philosophy'.
'I am under the impression that the key is defining the property of the soul, as the intelligible plane of the universal hypodochemene that is extant in its essence'.
'I ask, can it not be asserted that the soul is a compressed consciousness and matter is compressed energy?'
'If we applied the theory of the principle of universal causation that implicates all things have causes, though not necessarily deterministic causes, then we can metaphysically conceive of the noeton or the intelligible as a living soul'.
'If everything that is involved with the process of animation were to die and remain in that invariable state and not continue to exist through the entire culmination of the process, would not everything ultimately have to be dead and nothing alive in the universe?'
'Even if the living continued from some other origin, and all that had lived died, how could all things conceivably avoid being absorbed, in the vacuum of the absoluteness of death and not evolve?'
'Within the reverie of the state of consciousness and stoicheism, is the relativity of the effulgence of the universe and its existing properties of which the soul is one of those intellectual properties revealed, for the sake of the posterity and the aeons of the cosmogony'.
'It is important to affirm that logic is not the inusitation of the metempirical nature of the development of the mind, the devagation or the desuetude of the mind, instead it is governed by the predicate of our nous and synesis that recognises logic, as the elementary noesis to any measure of plerophory'.
'Logic is not an act of faith or devotion, neither is it conditioned to either of them. It is the sequential order that has materialised, into the uniformity of thought and is the basic foundation of the organon of logos'.
'We have been imparted since birth, the specific erudition of our scholars and mentors that are assigned our instruction, but we are nequient to ascertain the authentic conception of the magnitude of its purport and significance as neophytes, without constructive meditation and contemplation'.
'The common characteristics that I attribute to philosophy are intertwined with the discernible traits that are reflected, within the quotidian human behaviour that is associated to ethics and utilitarianism'.
'Ethos is the natural disposition that is accredited to our character in essence and appearance. Pathos is the internal emotion that is associated to our grief and suffering that requires the total attainment of Eudaemonia. Eros is the composition of our sexuality, through desire or love. Logos is the heuristic recourse that is aligned to our lucid inducement, for reason and logic'.
'Nature is replete with inanimate illusions that society has disguised latently, with such a horrible depravity and false democracy'.
'The ultimate objective envisaged of any implementation of philosophy is to establish a meaningful zemblanity that is obtained, by the redounding stability of the body, soul and mind's protension of that elusive serendipity'.
'Often, we regress in our conduct to the atavistic propensity of causation, and we alter our perception of life radically, to the complacent comfort of acceptance in society'.
'The ability of our mind to think and advance our thoughts past the provisional stage of a conjecture is an advantage that separates us, from the other familiar species of the animal kingdom'.
'The evolution of our mind propels humans to explore and seek solutions of an acquisitive probability to the exallotriote problems that perplex us in obfuscation, and the answers to our inquisitive questions that are concomitant to the nature of our human axioms and presuppositions'.
'We have been embedded with the redundancy of the dogma of religion that bounds us to the restrictive limits of the influential acquirement to our maturation as an individual entity'.
'At times, we have the vitality to eschew negativity, but when it is unannounced, we must strengthen our prudential resolution to reach ataraxia, with a vibrant fortitude'.
'What is indisputable is the dynamic components of the properties the mind possesses to differentiate the moral equation of good and bad'.
'Philosophy is not related to the encomiums of a cunctipotent deity that we must forcedly worship, in a demonstrative reverence and denomination'.
'Philosophy is not limited to the strict boundaries of physics or the righteous doctrines of religion, and the discrepancies between empirical findings and theoretical postulations are reduced to the exposition and defense of pensive perspectives expressed by each observer'.
'The concept of iniquity and temptation are incompatible and contradictory to philosophy, because it is acrasia that determines our fallibility'.
'Our deeds are determined, by the awareness of our actions predisposed, to the preconception of our erroneous conduct that causes our wrongdoings and indiscretions in the first place'.
'Our society has been deturpated and plagued, with imprudent forms of radical religions, subversive governments and protractive systems, such as tyranny, oligarchy, monarchy, fundamentalism, communism, socialism, capitalism that enslave humans in meaningless drudgery and zealotry, as perennial thralls of misfortune and ruination'.
'The idea of fulfilment in the human being should be the visible attainment of the nychthemeral stability and quiddity that involves the attributes of our mental, physical, and emotional components, and not the dyslogistic pretension of a repressible enforcement of a putative and hermeneutic doctrine that is based on faith alone, and not on a deitic reference or empiricutic evidence that exceeds prolation'.
'The moral compass in philosophy is predetermined, in the consistency of logic and ethics that takes precedence, over the instructed belief of sin and righteousness that predominate in religion'.
'The impression that we are judged as sinners or saints in our acts is nothing more than an unavailing effort to impose guilt and opprobrium, as a justifiable reason to cleanse the spirit and body from wickedness and incapacitate our will'.
'In philosophy we are taught that good and bad are natural characteristics of our dispositions. Consequently, good or bad is not defined by our shame and guilt, instead, by our deeds committed that represent our inner soul knowingly'.
'As human beings, we can be ethical in our virtues and at the same time regardful of our defects. That is to say, we can demonstrate the benevolence of our soul, and the deficiency of our mind, when applied to actions and judgments we undertake of our idiosyncrasy'.
'Amidst the extremity of the extrinsic force that compels emotion in humans, we often realise the gravity of its powerful effects and the instability of a consequential nature'.
'We must comprehend how provocation can disrupt our mind and incite the conglomerative degrees of emotions, such as remorse, sorrow, ire, envy, hatred and avidity'.
'The opposite of the negativity of unstable emotions is found in the positivity of the laetificant emotions of gaiety, pride, patience, love, sincerity, inspiration, appreciation, influence'.
'Amongst two consensual adults sex is expressed, through the tangibility of human relation, in a healthy and responsible manner'.
'The perspicuous intention of philosophy is to offer an intelligible manner of observation, perseverance, practice and above all guidance; even though it is the highest study of the truth or principles that underline the genuine knowledge and awareness of the existential universe'.
'Humanity has evolved as an advanced species in certain aspects of society, but it has failed miserably in its meliorism, because of the anaeretic and dapocaginous effects of materialism that has not consolidated the main principles of democracy and equity aspired by philosophy'.
'Philosophy is not measured by noetic intelligence alone. It is accompanied, by universal knowledge. We are not born with either property, but possess the aptitude to become an orator of speech, a philosopher of knowledge and the scribe of wisdom, if we develop our thoughts thoroughly'.
'Philosophy represents the universal view, about all things conceived by perception and construed by interpretation'.
'In the common distinction between thought and expression there is a presupposition that establishes the distinction. A thought is a perceived notion, but an expression is an actuated conception'.
'Depression is the embodiment of the sorrowful malady of the human mind'.
'Religion and science have been at conflict for centuries and have achieved incommensurability, for the advancement of the human psyche or decipherment of the complex matter of its ambiguous nature'.
'The hierarchy of philosophy is retained in the sagacity and the teaching of the informative scholars and mentors that are learnt afterwards, by the diligent students of philosophy that apply these various principles with dedication'.
'Philosophy, unlike religion and science is not an expository agency that requires a hypotyposis for its decisive verification, nor an exhaustive elaboration of a religious doctrine or dogma exploited, for evident gain or followers'.
'The word God is mistakenly adapted by mainstream religion to reflect superiority, from one religion to another'.
'The aesthetic illustration of epithymia, what Plato had described as sexual appetency or desire is equivalent to the noticeable illustration of love, and not an iniquitous act later depicted by religion'.
'Logic can interpret our most introverted thoughts or comportment of an intransitive or transitive nature, with an accurate effectiveness measured'.
'The mutual existence of logic and wisdom denotes the irrefragable complexity of the quantum of each property, irrespective of its participation and involvement'.
'The philosophical argument implicates that the origin of our flow of emotions is seen, in the adaptation of our mind to the imposition of our will and independent resolution impeded'.
'It is incumbent upon us that we fully comprehend the volatility of emotions and how they affect our discipline and volition'.
'It is apodictic that we live a certain time in our physical vessels called the bodies that have no actual course, but the suitable purpose of our mortality'.
'We are unable to adhere to the thought that life is ephemeral, and our mortality is conditional. Although it may appear archaic in its comparative form, it is nevertheless transparent in its relativity'.
'Verily, no one can predict the immediate effect of something, until there is knowledge of that nondoxastic effect'.
'Nothing is to be presupposed as impossible, when there is the clear option of feasibility that can be attached to the nomic order of the prevenance of the relevance of life'.
'Is not the state that we call dreaming, not an indicator that we are not really unconscious?'
'Mortality is linked to a continuous sequence of our surcease and subsistence. It is the proleptical phase to death'.
'If we subscribe to the notion that life is transitory, then the contrast of life and death is a plausibility that can be associated to our mortal constitution'.
'We are all observers of life, but we can choose to be participants of our observations'.
'To obtain the wonders of life, one must be conscious of that revelation'.
'The evolution of man is not contingent to the perception of its origin'.
'Technology will always evolve, as long as there are human minds that create that technology'.
'What we think is accidental in nature is mostly particular in composition'.
'I cannot agree to the assertion that miracles are, beyond the sublunary sphere of our comprehension'.
'Faith is not the reliable source of the truth. It is only a measure of impractical devotion'.
'We are by human nature susceptible to the most absurd convictions'.
'We are often fearful about the things that are inexplicable and remain unknown to us'.
'I have included myself as one of those intrepid individuals, who durst to ask the irresistible question from inference, where do these equivocal and recondite boundaries meet, as the enveloping conscious of the brain is daunted, by a phrenesis we shall never comprehend?'
'The engaging passion to be immortal manifests within the brain's detachment, from the ponderous and visible circumference, in the world of the illimitable mortals, who are vectitorily in an unknown place'.
'There is a cogent fallacy about the universe that we ignore unreasonably, and that is the proposition that it has no governed limitations or boundaries'.
'I marvel with the capacity of the mind and its mechanism that enables humans to develop, such a superior method of thoughts, ideas and creativity'.
'Why is it so complicated to understand that we are by nature sceptics of the truth?'
'Perhaps in a century or two, the world that we know now will be ruled by artificial intelligence and human intelligence will become obsolete'.
'There is no practical reason to suppress the needs of the body, as there is no practical reason to suppress the thoughts of the mind'.
'Sex is not an evil or forbidden thing. On the contrary, it is the common intercourse of two lovers expressed willingly'.
'The worst afflictions inflicted to humans are not physical, but definitely emotional and mental'.
'In philosophy the belief is that we are constantly evolving, in the increased process of our maturation'.
'Sex is a natural act that should not be a suppression of human expression or be an obsession of human compulsion'.
'Death is a purposeful function that relates to the definition of our phtoric state of being and to the soma'.
'Could it be in the end that our unconscious state of mind rejects the horrendous notion of death subconsciously?'
'It is not implausible to conceive the notion that the redundant cycle of death is a natural process'.
'Truly, is it incompossible to imagine, within an adumbration that we are nothing more than a minimum part of the active particularity of the cosmos?'
'The question that remains insoluble to many people is are we ultimately conscious or unconscious after death?'
'All known societies evolve from either social, economic, politic, or philosophical origins'.
'Nullibicity is often presumed to be something inexplicable in its nature, but the reality is that it is to be understood, as a state of nothingness, within a state that is undefined'.
'For every logical variable there must be its opposite force that is operating, as a paradoxical form'.
'Whatever intellectual notion or assumption that is presumed of life, we are only simple observers of this evolving process'.
'No concept or belief can be fully understood, if there is not a logical premise to base a foundation of thought that provides rationality to our complex questions'.
'The question is not whether the state of this level of our consciousness is unattainable, but whether or not we can absolutely acknowledge its existential nature'.
'How we interpret or sense the reality of anything consequential is the manner that we procure its attainment and comprehension of the study of metaphysics'.
'To attempt to understand the convolutions of the nature of reality, we must acknowledge the unusual effect of the perceptible ability to distinguish reality'.
'Whether we equate, a preternatural description of the universe is irrelevant, because the physical reality is the descriptive fulfilment of its idealisation'.
'Supreme intelligence is not necessarily required to understand the concept of mortality, because the premise is established as being the consequence of an indisputable existence'.
'What has been enveloped in the adjectitious mystery of the cosmos as a superlative agency is that of which we cannot prove, with sufficient accuracy or equipollence. Thus, it remains a mere mystery'.
'To believe in something is presumed to be an admission of a provident or alethic truth. What is that actual truth then?'
'We are born with the ability to possess the seed of true knowledge and develop it, into the flourishing growth of wisdom'.
'We have the power to create from a singular thought an idea, and then convert that idea, into the principles of a genuine belief that is called philosophy'.
'Perhaps the knowledge that I seek is impossible to ascertain, but if we did not apply our mind to seek the insoluble answers to our pensive mind, then our minds would be devoid of any reasonable thought'.
'I have recently discovered and begun to practise the middle path of the philosophy of Stoicism and Buddhism, with its direct path to enlightenment.
'Romance is such a pseudo expression of love, because it cannot transcend that emotional expression and entirely be the embodiment of the heart'.
'Whatever good is assumed of love, must in return be assumed of whatever bad is assumed of hate'.
'Sex is a natural act of human expression and sexuality is a natural inclination of human behaviour'.
'Nothing is impossible in philosophy, if we only applied our mind to explore its potential and meaning, within an apodixic argument that is based, on a first cause that is connected to a plausible cause and effect'.
'Philosophy is the universality of the compilation of autonomous knowledge of unscientific or unreligious concepts that are based, on the principles of the universal truth'.
'There is a whole dimension of consciousness that we have seldom reached in life and understood its premise'.
'There is so much of great significance to discover, in this wide universe that is existentially evolving in time and requires the rumination of metaphysics than metatheories'.
'We must never forget that we are a visible presence that forms part of the extensive universe that is not impervious to change'.
'We are capable of distinguishing from right from wrong, because of our active conscience'.
'Creation is the universal function of humanity that binds us in the mystery that is life and death, yet the circumference of that mystery remains unattainable'.
'How often do the days and night differ, when there is only the darkness of despair and no gleam of light of hope? Does the essence of the difference ever remain the indifference in alterity?'
'Does any form of progression require regression to be logical or does progression only matter, when there is an evident sign of regression?'
'Our sanity is judged by the factual actions and not by the evolution of our thoughts merely. Consequently, we are inclined to submit to the prohibitive side of our tentative disposition'.
'The abstract notion of finality that we call death is forever attached to the surreal concept of its inevitable eventuality'.
'Nothing in life is interminable, and the divine hereafter to sceptics is a mere notion of belief and dogma that has no scientific basis of a contingency. It is instead, a genuine creed that men adhere to fanatically, but the logic of its original inception is for evermore a contentious issue of mortal interpretation'.
'What we differ in discrepancy is nothing more than a mere discussion of human psychology imposed'.
'To attempt to understand the veritable significance of a nightmare, one must always be mindful of the daunting duplicity that the brain can transmit or display so easily'.
'The numinous origin of a dream is aligned, with the essential concept of a nightmare that often accompanies that dream, in the important contents of its internal composition'.
'If we are dependent on mere science to answer every question feasible, then we are at the mercy indisputably of those who will never understand the extensive capability and function of the mind universally'.
'The computed pattern of our thoughts lies, within the uninhibited area of our brains, whose mental capacities to project the abundant flow of energy necessary are enough to drive us to insanity or brilliance'.
'The ample cosmos that I mention has an inusitated correlation, with the specific nature of the realm of the visible components that remain divisible and decipherable'.
'It is expatiated consistently that the unconscious mind triggered activates the subconscious thoughts of the intangible surrealism subjectively. Therefore, the exposed vulnerability of that contingency can be revealed abruptly, as an unbidden circumstance that at times does not apply to mere logic'.
'Within the world of reality there is a pervasive but underlying substance that has not been detected, as absolute materiality. It is commonly known, as the imagination'.
'I do not doubt that there are countless phenomena in the universe. However, the conclusion that I have surmised from the inference of existence is that a correlative sequence, whether induced by time or motion, must always be conducive to the contingency of the cosmic energy originated from the universe'.
'The grandeur of a vision is perceptible only, when the thought is not internally imperceptible'.
'How can we reconcile the notion of insanity to our lives, when we cannot even comprehend its complexity? Thus, what makes us sane?'
'I have questioned several times my sanity and have deduced that the manifestation of insanity is more realistic, in the creation of my mind than in the substance of my reality'.
'There is indeed something worse than the horror of madness. It is the horror of being alone and trapped in the world of that spiralling madness'.
'If there are multiverses and other dimensions that are abditive, then is it possible that we are a product of an unknown design of cosmic force and time established, beyond our transparency?'
'I do not dispute the concept of mental cognition to the relativity of the faculty of the human mind, but I contend the realm of the supernatural, as being strictly comprised as metaphenomenal in nature and beyond the understanding of the mind'.
'Nothing can derive from nothing, but nothing can derive from something'.
'I am cognisant of the power of the cognitive ability to discern the most intelligible variable of something irrelevant to others'.
'I would acknowledge that our essence is composed of the must fundamental element of our existence, being human. That conscious realisation is sufficient to inform us that the world that we live in is a consequence of the sequence of experiences'.
'It is good to learn about Logic, Rhetoric, Ethics and Metaphysics, to be able to structure a coherentific argument, because if not, our argument would be purely emotional'.
'The knowledge that has been defined before from the nobody becomes the knowledge of somebody from that nobody and in the end, the knowledge of that somebody results in the knowledge of everybody'.
'There is always a disputatious nature in the argument of existence, when distinctive observations or interpretations are exchanged. A philosopher can agree to a certain degree, with a scientist or a person of religion on different aspects of theorems or doxas, but essentially for the most part, his criterion and premise will be philosophical'.
'It is practical to believe that existence is not conditioned to an impending force, but we must define what existence are we referring to?'
'We can easily choose to blame our indiscretions on the concept of sin, but if we acknowledge that we have the capacity for self-discipline or self-control, then sin is an abstract concept that only compensates, through an act of repentance and not the understanding for the reason of that indiscretion. Virtue is not predicated on sin, but more to the nature of its essence'.
'I believe the conscience represents analytically, the variable states of the mind, when the mind is stable and can determine the difference from one influence from another'.
'To acknowledge that the only knowledge that matters is the knowledge you possess, that is not a skill, but something much deeper than that skill, it is called universal truth. Some call it wisdom, logic, intellect, thought, consciousness, or philosophy'.
'Is it not worse to be lonely in a world of pain and ignorance that is the reality of today? To be conscious in thought of this world and its horrors is not worse than the oblivion of solitude'.
'I think it is important that we practise the one thing that defines our virtue in philosophy as human beings that is called benevolence. To be humane is to be human. To be callous is to forget that one is human'.
'We live in a homogeneous society that is evolving with time. Thus, we must be conscious of the fact that our societies are variables and our relationship with other human beings is the hyparxis of humanity. I have experienced that phenomenon of reminiscing a prior event or memory, then I realise it is an element of my consciousness'.
'The only effective method of learning a language is by application. First there is observation, second there is perception, and third there is interpretation. All of those properties lead to the knowledge necessary to learn a language'.
'Reading should be a fascination and our vocabulary is a prime example of how far our minds have progressed'.
'I suppose there is an awakening in the duration of our lives that we can assume, as evidence of our existence and it can be associated to consciousness'.
'Poetry is never exolete, when there are distinctive readers that cherish the true essence of the poet'.
'I have come to the conclusion that the worst form of ignorance is never exploring the intellectual design of the mind and its operative functions'.
'If it is probable that we form part of a large configuration of composite matter and energy, then we are an existential form of physical energy that is continuously evolving, into an actual change of kinetic force'.
'I cannot explicate the troubling nature of depression in words, except to acknowledge, the terrible effects of its consequence'.
'There is something that I find disturbing and it revolves, around the misconception of the belief that we are superior to our neighbour'.
'How do we equate with an equal measure of respect, the people that oppress our voices that are our so-called leaders and the causes that we strive for in the form of justice?'
'There is an idyllic place of a peaceful sanctuary that exists in all of us. It is called Eudaemonia'.
'I know that man has travelled beyond the celestial sphere of the Earth. I wonder in the future, when I am no longer alive, will man be able to travel beyond the dark space of the universe. What will he find, an infinitude or a definitude of an absolute regression of the universe?'
'If the actual composition of the space in the universe is mostly entropy, then what does dark matter and dark energy represent in their entirety?'
'Where do I begin in my attempt to locate the source for the origin of the evolution of the universe?'
'The seed of intelligence is embedded in the structure of the mind. It is for us to fully determine how to apply this property properly'.
'Human beings possess the oracle of knowledge to understand the reason for everything'.
'If my ultimate purpose in life is to serve the cause of philosophy, then may the centuries attest to the strife of my resolution'.
'The intricacies of the intrinsic matters of society could be resolved, if people were more reasonable and knowledgeable'.
'To be understood as a person is what we strive for in our lives, but to recognise the difficulty of that process is the acknowledgement of our wisdom'.
'Seldom do we find a definite answer, for those isolated incidents that have been created, from an unhealthy obsession to differentiate reality from fantasy'.
'I am aware of the concept that for everything there must be an opposite. The question that I query then, is who is my opposite?'
'We are born with the innate ability to empower our intelligence and increase its effects, in productive intervals of knowledge'.
'I consider myself a noscible exponent of philosophy. Therefore, what should be known about me, I shall leave behind in the form of my literature and intellectual intercourse'.
'It is easy to succumb to the effects of anxiety, yet I cannot predict when its next episode will reappear to control me. Thus, I acknowledge that this uncertainty haunts the core of my mental equanimity'.
'It is my great expectation that in the future the concepts of philosophy will be accepted, as the realisation of a definite normativity of society'.
'I have marvelled with the capability of my mind to realise the things that I assumed were mundane and insignificant before'.
'I have asked myself innumerable times in my life, why am I still alive, when others are dead and buried in the passing of time?'
'Indubitably, I cannot claim to know if the supernatural spirits of the dead are real, but I believe that whatever force of energy they may be, their physicality would still remain in absolute defunction'.
'If there is the possibility of the afterlife beyond the universe, then of what composition and nature shall we occupy in this afterlife that is visible and indivisible in evidence?'
'Why are we as a society of people of intellect completely brainwashed to believe in an immaterial world that is a heaven, when we have a convincing material world that is our reality? Are we to believe in a world that we do not even know that exists than in the world that we are presently existing?'
'If I could only rely on my thoughts than on my instinct more efficaciously, then I would be able to conquer my greatest fears of uncertainty'.
'Within the chamber of your worse fears is the sole protagonist that you fear and cannot banish, which is the reflection of your inner self'.
'When persons attempt to rationalise the absurdity of something, they are conscious or not of the fact that the absurdity is their irrationality utilised in their argument'.
'The reverent virtue of patience is seldom reflected in the noticeable capacity of its practice, amongst the denizens'.
'To affirm that your religious belief is the only credible belief is to assume that every other belief is wrong, when the only relevant truth is the hypocrisy of your religious conviction'.
'I have failed to understand the universal reason for religious worship, because it resembles the same worship of paganism in my view'.
'Ethics can be used to describe a particular person's own idiosyncratic principles or habits, in a comprehensive manner or within an endeictic dialogue that is representative of the manifestation of an oicheiosis'.
'Conduct in humans is pervasive, when they manifest behaviour, into a series of actions, motions and causes'.
'We must know the intelligible difference, between an experimental act of techne and a rational act of episteme'.
'When we act in solecism, our state of mind is affected subsequently, in its general capacity and lucidity to distinguish the contrast, between right from wrong'.
'If we did not have ethics to distinguish our conduct, then our thoughts and actions would be void of any semblance of moral guidance'.
'As human beings there must be a definite protocol of the observance of ethics, for the accountability of our moral behaviour and physis'.
'We cannot exist in a lawless society or in a misguided world of ingrates that are parvescient to the notion of optimality and the omnibus laws we profess'.
'We must surely base our conductual actions, on the objective premise of ethos, mores and rationalism'.
'There is either the possibility of action through impulsive behaviour or reasonable restraint'.
'Our active inspirations or compulsions conduce us to one extreme or the other, yet we must find a true balance that could effectively establish the foundation of ethical comportment'.
'There are moments, when we lose that absolute control and succumb to our impulses and manias causing our indecisions and irrational behaviour that are noticeably deprehendable, with our hesitancy'.
'Philosophy does not impose its teachings as obtuse, instead, it only enlightens the mind of the inquisitive reader to be cognisant of adiaphora and moral values'.
'If behaviour is essentially controlled by the mechanism of thought, then action will cause definitely reaction in return'.
'The simplest unstable thought could provoke a reactionary response, whilst the inconsequential action of conduct could facilely disrupt the pattern of thought'.
'We can be ethical and at the same time use thought to be morally guided and disciplined, as we display acts of liberality or eutrapelic wit'.
'Moral conduct is a considerable factor in the way we not only act, but it also dictates the way others perceive us naturally'.
'When we involve moral conduct in the conversation, we are assuming the state or condition of that particular behaviour'.
'We value the decency of our honour and the earnest token of respect personified, through the gratification of ethics within its endemicity'.
'If we are to propound the improvisation of the relativity of ethics, then we must procure the motive for its optimal function'.
'There is no need to eschew the state of our conceptual behaviour with the subtlety of induction, if we are conscious of its relevancy'.
'Our conduct is the desitive embodiment of our actions and reactions that have been determined and established'.
'The system of ethics is not devised to morally oppress our thoughts, but to conduce our mind to sensible propriety and acts of beneficence'.
'It is not a fundamental question, whether or not, we are corrupted or not, because the incidence of corruption is already predominantly visible in its occurrence'.
'Our time spent on our multifarious errors committed is a vivid example of the reversible nature of our actions that can be rectified with proper orientation'.
'To attempt to reconcile behaviour with rationality would signify a protractive paradox of thoughts converged that are concatenated to the pattern of the action'.
'Any persons lacking self-mastery could have knowledge, but not an active knowledge that they are heeding'.
'Nothing is imposed upon us, if we decide to not permit its cogent imposition or its extemporaneous nature'.
'Our will manifests, within the prevalence of our emotions and thoughts continually, in their dispensation. It is the invisible force of the soul'.
'The will cannot be ignored as with the soul, on the argument that it is immaterial, because we are aware of its operational function, and we make the selection to express it palpably'.
'We become better people, with the practice of ethics and avoid the senseless need, for our habitual hebetude and philotimia'.
'Perhaps the thought of being ignorant seems a harsh and vituperative word, yet it is ignorance that prevents our determination to prosper'.
'At variance, the resolution of a human being is deserving of its superb connotation and implementation, because it allows the mind to function with it'.
'If we are resolute to conquer our visible fears and doubts, then we must strengthen and empower our will, with the concepts of philosophy'.
'From an amalgamation of our amenable actions, we are conscious of our renewable fortitude to resist the delirifacient effects of our instability'.
'It is at the progressive stage of our evolution that we make the discovery of the degree of our mental and emotional exertion at intervals'.
'It is not exceedingly incompossible to admit that our will governs coincidentally, with the power of our mind at intervals'.
'Our duty is to succour the poor and the voices of the volgivagant people outcast by society, through our supererogatory deeds and sodality'.
'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'.
'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'.
'To be benevolent and dutiful is to be humble and reverent in nature and not in the captious nature of surquedry'.
'The unforgettable cause must ever be greater than the thought of one man or one selective principle aspired'.
'Our conduct must have moral guidance and a duty to serve as its rationale, against the influence of moral decadence'.
'Every aspect of philosophy has a logical premise and explanation concluded that is, not any form of an incomprehensible obsolescence'.
'Our society is founded, on the fundamental basis of service and contribution that serves, as an inspiration.'
'Without an unquestionable resolve, our spirit of community and brethren is forever imparted in our teaching'.
'The concept of sacrifice of self-interest may manifest, in the form of civicism or our various forms of expectations'.
'The principle that we adhere to guide us in morality is simple and invariant in its affirmation'.
'When we proceed to establish a form of justice to adhere to its principles, we require the faculty of our judgement to distinguish, from the agathokakological difference'.
'An arbitrary decision is no better than a speculative insinuation, when the result of that decision is imperative to the thought manifest and its consequence'.
'To be prudent is to be aware of the consequences, and to be thoughtless is to be mistaken in our judgement'.
'Accuracy is not measured by how precise the thought is, but how effective is that evolving thought, when administrating justice'.
'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 acquired?'
'The mind is prone to subtle adversity and decision-making, in a prepense action and manner that is required, for any implementation of justice'.
'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'.
'All forms of belief must have a foundation that serves, as an allegorical reference and inference to the need for their functions'.
'We are by nature, people of fallibility and often resort to bad judgement and behavioural acts of crime that are merely reprehensible'.
'What we establish as foundation in our thoughts and emotions is connective to the relativity of our demeanour'.
'Virtue is the basis of our moral equilibrium and it provides us, with the requisite of its application'.
'Because, we are conscious of our characteristics, then we are able to demonstrate the benevolence of our soul, regardless of our impoverished status. In philosophy it is better to be impoverished in status than in the soul'.
'Virtue is the modest form of our human conscience exposed, within its inherent peculiarity'.
'All human beings are deserving of a quantum of dignity in their lives than attainture and misfortune'.
'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'.
'As a society and democracy in general, we must procure the total preservation of philosophy and the eradication of indigence'.
'Our reverence to any pertinent cause is genuinely, an exhibition of our superior dedication'.
'Dignity signifies the concept of an attribute that elicits respect and typifies the simplification of its self-worth'.
'Honour is basically an unaccountable recognition of value, whilst dignity is the basic quality of being revered'.
'Pride does not equate with dignity, because it refers to the state of approbation and specification'.
'Humility and gratitude are common elements of dignity and arrogance and egotism are typically aligned with pride'.
'Without emotions, we would be nothing more than heartless beings of philautia that would be interpreted, as antilogical and anhedonic in the differentia of humanity'.
'If the mind is unstable, then the emotions are certainly affected and can delude our perception and latitude to process our thoughts excogitated'.
'The reality is that our will plays a major part in controlling emotions and thoughts, but it is due to our logic and wisdom that any erratic thought or emotion can be subdued in the first place'.
'The mind is the recipient and at the same time, the instigator of human emotions and its capacity is present, when these emotions are displayed'.
'An emotion can result to be electric, beyond any empirical sense of a fanciful nature and introduction that we have not discovered or be a propeteic impulse'.
'I agree that emotions are compatible to thoughts, but I must acquiesce to the fact that they do not require them at all, in their application'.
'We attempt to be equable, in our disposition, equanimity and geniality, even though none of these attributes are forinsecal to our sapience'.
'When we experiment an array of different emotions, we usually have a strange sensation that it can either be an enjoyment or estrangement of the mind'.
'Instinct does not require thought, because it is a natural function that operates independently and willingly. There are five essential components to instinct from my inference, function, reaction, action, cause, and repetition'.
'Even though we cannot construct an idea from instinct, we can use at least its valid operation in the process of our alternative options'.
'What must be defined is the explanatory basis of what comprises our natural instinct and why the function is indispensable to our actions or conations'.
'If we spent our time emerged in thought, as we did with instinct, then we would discover that the contrast between them is not that unordinary as we once had presupposed'.
'To discern the truth, a person must know the palpable difference of what is actually validity than supposition'.
'I am strongly convinced that the world one day will rely on the agency of thought than on the necessity of instinct'.
'What you perceive is not always the correct thing or the natural perception of the mind. Therefore, it requires that the distinction be clarified'.
'The presiding nature of instinct is attached to the mere antecedence of any human thought that has been stimulated and formed'.
'Instinct is the accessibility to the mind, whilst thought is an institution of the mind that is designed to prevent our mental aberration'.
'There is nothing about instinct and its usance that is regarded, as any immaterial form of contemplation and realisation'.
'What is logical is reason, and what is instinctive is pure action. There is no metaxy in the argument, since the subject discussed has no contradiction'.
'Perception is accredited to our acute senses, because it is intrinsically mutual in its capacity, extent and the way in which something is regarded, understood, or interpreted'.
'What induction can be surmised, with the action of perception, without the application of thought?'
'There is a part that we perceive that penetrates through our senses, when we are focused on the singular object that captivates our attention, whilst there is another part that surges always from our own mind'.
'Our acute perception functions in agreement, with our mind and its capability to make the distinction between certain perceived thoughts'.
'Problems are solved by solutions, but they are assisted, by knowledge, wisdom, awareness and perception'.
'For every question there must be an absolute answer, in order to justify the validity of the question and understand the unreasonable contradictions to logic'.
'Philosophy is the foundation of observational evidence, and its impact is to allow the mind to seek answers to our inquisitive nature'.
'At times, we struggle to differentiate a quasi thought that is beyond the realm of our perspicuity, from a genuine generalisation'.
'There is an undoubted fact that is omitted, and that is the incomparable nature of how we choose to acknowledge perception'.
'When we are perceptible, we are basically able to assume the difference, between the meaning of tangible and intangible'.
'To sense is to perceive and to react is to initiate therefore a form of stimulation that we can acknowledge through our cognisance'.