'Where and when does the boundary of the cosmos, begin and end? Is there such a thing, as eternity? If so, where do I find its exact point of no-return?'
'How are we to define a transumptive nature of the recurrent period of one form of existence to another? This could be realised, by analysing the quondam effects of something that occurred to something that has not yet developed into an occurrence. What is suggested is that time is always the chronicler of cosmic existence'.
'As conscious beings, we conceptualise from our observations, whether nomic or telic, the nature of our world. What we are is predicated on, who do we believe we are in function and who do we perceive ourselves in essence?'
'If we took into consideration, the Bayes' theorem that describes the probability of an event, based on prior knowledge of conditions that might be related to the event discussed and applied it to a divine agent, the aforementioned possibility expressed would only in my estimation be relative, if we could conclude that possibility was not based on an inverity or faulty knowledge. Even if the conditions and the event coincided with the possibility, the theorem would fail to explain how that possibility could be determined, beyond an actual assumption and ignosticism. How could the theorem conclude the existence of a deity that is empirically untestable?'
'If I postulated from an anthropocentic view the inferred correlation between the cosmos and God, what would be the natural foundation of God's reality and what would it exhibit universally, as an actuality and not a potentiality? Eo ipso, how could the opposite extremes of material certitude that is the cosmos and the immaterial incertitude of God co-exist and be established firmly, as a coherent and dynamic transparency that exceeds platitudinous dogmas argued? How do we define a natural and universal form of existential reality that is commonly observed by us, from a presumed and vague reality that transcends a physical notion of examination that is unestablished? If the reality that we know is the only observable form of examination, then could we measure a God that remains unobservable with that same plane of reality? If this God is immaterial, then how do we define his reality in relativity, with the cosmos and with our cosmic existence? How does a sui generis God exist in two opposite extremes and still be considered a part of the matrix of our perception of reality? If we embarked on a philosophical voyage for the truth, we would discover within the myriad of possibilities the distinction, between the concept of divine nature and human nature and how we observe and examine their relevance and relation. I could subject my observation and examination to philosophic principles, scientific theories, and conceptual relativity within that aforementioned concatenation, and I could distinguish nature from humanity, with their inusitate attributes, etc. The question would be, how could I discover the noema duality of the apparent form of reality and surrealism of a God? Hence, the theorem would result in an incoherent aporia. How does the impassable become passable, immutable, mutable and retains its condition of existing in nature and ousia at the same time, without defying our observable reality? If we observe with an analytic philosophy and interpretation of that question, we will need to establish the cosmic dimension of reality, the realm of universal existence, and the constatation of this divine agent, without an irreversible effect. If we only made the assumption that God is a brute fact incontrovertibly, then would we not encounter the contradiction of faith to reason? We could examine the contrast from religious pluralism to philosophical concepts and seek answers, within the unicity of the truth, but the answers deduced would still be inconclusive. There is with cosmic reality, a natural transparency that transcends the metaphorical sense and is intrinsically valid. This form of reality exists naturally in uniformity, with our existence. Our existence is an observable reality. Perhaps, the notion of a God can be construed as that reality, but he is not a necessity for universal reality'.
'Whether we agree with Darwinism, Orthogenesis, Hominisation or Creationism, the truth lies in the centuries of human evolution'.
'If man only allowed himself to be rid of his embedded fears of death and doubt, he would come to the realisation that the only reality that matters is the observable reality'.
'If a fine-tuned universe was exact, the universe would be better suited for the environment we required than for the necessity of our lives. The Biophilia Hypothesis suggests that humans possess an innate proclivity to seek connections with nature and other forms of life. Thus, human beings would naturally prefer things in nature, whilst refined through the empirical method of observation that would be more aligned to the product of biological evolution. How could any concept of theistic evolution conclude that all forms of universal creation in particular human evolution correspond with the omneity of a theistic God that created a fine-tuned universe? Why should we believe that everything in the universe including human beings must have not been created randomly or at least, without the assistance of a divine agent? First, creationism would logically have to substantiate that human beings were the only relevant beings of the universe, as the Anthropic Principle suggests; even though this would mean this God was particular and not universal. Second, matter does not require creation to become form or something, if it can emerge from another kind of matter. Third, the universe is mostly entropy or dark energy or matter that is material, but not necessary to our existence. And lastly, the cosmos is constantly evolving and it could be more infinite than finite'.
'People once believed that the lightning and thunder of storms were conjoined phenomena that were produced by a God, when they have been proven to be logically and scientifically explicated. When a large lightning bolt rips across the vast sky, electrons flow from one electrified cloud to another. The abrupt roar of thunder is due to shock wave caused, by the instantaneous collision of rapidly accelerated electrons with air molecules blocking their path. The visible lightning bolts consist of electromagnetic radiation that is emitted by agitated electrons. The small sparks and crackling noises heard are due to the static electricity produced'.
'When we gaze up at the sky surrounding us, why don't we see the bright glare of ionised hot primordial plasma present? Why isn't the sky uniformly illuminated with the exact brightness reflected, when we look into the distant sun? It is because of the Hubble expansion that causes the plasma that originally emitted the primordial light to recede away from us with a rapid velocity of this recession, and the outcome is only slightly less than the actual speed of light'.
'If there was a supreme being that ruled the universe and was the sole proprietor of our destiny, then how could any living human being or act be considered immoral or sinful in accordance to religion, when that person that commits the act of sin has no absolute control or authority of that act from the beginning, because those sins would be considered a whole of a given destiny that was already predetermined by that supreme being?'
'In my opinion there is nothing around us in the universe that defines the design of a supernatural and moralistic being, within the absolute sense of reality. On the contrary, everything that is observable to people is the example of the continuation of a natural process of universal evolution. I opine that there is nothing that is substantially observed that is the cause and effect of a predetermined deity, instead it is the causation of the correlation of form and matter that complies to any cause and effect of the universe. The actions of the universe are simply indifferent to human existence and any notional God would have to be conscious of this indifference. Even if we applied a metaphysical claim of a noumenal effect, the best that the argument would sustain, would be the possibility of a potentiality yet undiscovered. This would imply that this God would have to reasonably defy the universality of the laws of physics and be incompossible to all that is known and established as creation. What we know about the universe is only the observable and testable evidence. If there was a supreme agent and originator of the universe, then how could this agent be external and internal to the universe? Thus, when I am asked about why I am not a firm believer in the Muslim, Jewish, Christian, Sikh or Hindu God, I respond by saying that it is not for me to claim that these Gods do not exist, but it is for that person that claims their existence to offer the burden of proof, and for this proof to be compossible to the universal truth. Absence of evidence is not evidence of absence'.
'Natural selection is construed, as a heritable variation that results in living organisms multiplying in a descending nature and is preserved, in a selective advantage. If we are the product of a process of natural selection, then I ponder the consequential order and necessity of a creator that would prefer humans to be the dominant beings, with the exclusion of other earthly creations. What appears to be manifest is that the certain evolution of human beings is linked to a natural process and pattern of predominance, survival and migration. Whether or not we are descendants from primates can be indeed debated, but human evolution at one point and origin evolved, from a primitive being that was the first man or woman that was naturally born and not divinely created. Creation implies that there was nothing before, but it is known that the universe existed before the Earth and that all that evolved on the planet was the consequence of a universal process that hitherto remains intact'.
'I think, therefore I have a mind. I reason, therefore I have a consciousness. I observe, therefore I have a perception. I live, therefore I have an existence'.
'We could be dead and never live or we could live and never be dead. If to die was to never live, then to live was never to die'.
'I doubt in my lifetime that I shall witness any effective contraption of mankind that will be faster than the speed of light, but man will continue to defy the universe with unwarranted obstinacy'.
'Science informs us that dimensions are essentially possible directions of motion and there are only three perceptible dimensions. We then would deduce that more dimensions are improbable. What if our minds could not perceive the possibility of more, and our conclusion was based, on that perception that was inextricably inconclusive?'
'I have contemplated the meaning of my essence, in a scientific and philosophical sense. Scientifically, I would define my essence, as numerous particles, but philosophically, I would define my essence, as a body, mind and soul'.
'The waves of the sea are uniquely relevant to gravity. If I closely observe the waves in the sea, then I would discover that the clear motion of the waves has patterns. Thus, these patterns would ultimately demonstrate the fluctuation of the waves. I could apply this similarity to the space in the universe equally, as the tangible effects of gravitational waves are observed, in the sky on binary stars. I would deduce that the remarkable observation of these forms of waves informs the observer that there is something intrinsically comparative and visible, about the contrast of our planet and the universe. What should be realised is that the mechanism of the universe is often more understood, by nature than by man'.
'I think that all people have the ability for original thoughts and ideas within their minds. What people do with their thoughts and ideas after the realisation of their capacity determines the manner, in which people make decisions and establish their ideology. The problem is not the mere essence of any thoughts and ideas, but the meaning of those thoughts and ideas that establish that ideology'.
'Man cannot live by faith or belief alone, because he is a curious being by nature and has the need to explore the truth, about his reality and the comprehensibility of the world that surrounds him. This is the main reason man discovers a purpose for his life and ratiocination'.
'Within cosmology, there are certain theories that address the issue of the potential destruction of the cosmos in the distant future. If the cosmos is destined to either an inevitable vacuum of decay, the absorption of all in the universe by dark matter, or simply the cooling off of the cosmos, then what will result from those possibilities? A multiverse or a new universe? The absence of the cosmic microwave background radiation? The end of interstellar space, the Milky Way, the Solar System? All forms of matter or energy would vanish? No more combustible fuel, like helium and hydrogen? Endless black holes? No more gravitational relativity? The disappearances of the impeton field and the cycleton field? Science and philosophy could concur on one thing that the cosmos is expanding, and it is universal'.
'When space is defined as a physical component in the universe, how do we define the essence of the open or closed space in our world that is perceived, as being vast or narrow? It would appear to our perception that this form of existential space would be ultimately relative to the physical boundaries. If space was only physical in essence, how would we understand the notion of our perception of our space? I shall make the following analogy at length. If my space was only the transpicuous confinement of four walls, I would thus presume that my space was limited to a physical barrier; but if my space was not and had no walls, then I would assume that my space was unlimited. There is something unusual about that obvious contradiction in nature. The essence of any form of my existing space available in the philosophical sense is not reduced to the physical elements or their absence. Instead, it is the metaphysical understanding of that limitation, and the quantity of how much space do I require than its mere perception. That is to say, our space is an actual continuum and it does not necessarily impose upon us. It is we the people that impose the visible limitations of space unto others or ourselves'.
'What is considered actual energy of the universe? Is it only a modifiable quantum that is elaborated, within the tralaticious nature and the mechanism of the universe? What best form of energy defines universal energy? I know that energy cannot be created or destroyed. Consequently, it can only be altered. Now, if that is understood, then why would a material universe require a divine agent to initiate or activate energy? If this Universal Creator existed, then of what composition of energy does this being possess? What has been established is that energy transforms into solid matter. That has been proven and correlated. I can be in concurrence with the philosophic form of universal energy as a presence, but I cannot concede to the rationality that this universal presence is a creator. For this, a creator would need to be functional and contingent to the universe. A creator would have to exist in the universe and not be outside of creation. If this creator was pure energy, then that distinctive energy would manifest and govern the universe. That would mean that that creator also would have to submit to its universal laws and be governed by these laws at one point. This type of energy would have to be defined and measured. If we inferred that this creator was solely immaterial and outside the universe, then how could this divine energy be maintained and why should anyone reasonable consider that deity to be universal? Therefore, how could this creator govern the universe from some unknown throne invisibly? Essentially, our energy is contingent to an interchangeable form of universal energy, and it does not need to constitute the intelligible design of a creator for its conclusion. Anyone can believe that the force of energy is eternal, omnipresent and powerful, but it would not be the undeniable quintessence of an indivisible deity that creates or destroys at will'.
'It is known that the general laws of physics are exact in the symmetry with time, so they could equally well be used to describe time as regressing. Why do we perceive it as flowing in one singular direction, the arrow of time, and as then containing causation that flows in the same direction?'
'I must ask the cosmogonical question. How could the cosmos have a purpose? This would imply that the cosmos has a definite consciousness. How do we determine that supposed consciousness scientifically?'
'If every episode including our cognition, decision and action, is causally determined by a linked chain of quondam occurrences or experiences, then what about the problem of our free will? The problem would be, whether rational agents wield over their own actions and are not predicated, on what constitutes free will.'
'Metaphysics as a philosophical enterprise is assumed to be hypothetical, nevertheless, it is the intelligible method of observation that could produce evidence'.
'Any supposed theory of fundamental physics is founded on the premises of axioms, which may postulate the actual existence of entities, for example atoms, particles, forces, charges, mass, or fields. Metaphysics accepts these postulates and explores what they signify, within the forms of human concepts, yet the important element that is discovered is the possibility of the unknown that remains unidentified'.
'A reason does not justify the belief. It merely offers an intended purpose for that belief. The truth is never justified entirely by the reason'.
'I am persuaded by rational thinking and the faculty of my mind that the most superficial knowledge is that of natural automatism that is pure casuistry rehearsed, by supposed intellects and pseudo debaters that presume to be more knowledgeable than logical in foundation'.
'By admitting and expressing my fallibility, I am asseverating my humanity. If I did not avow this admission, I would be exposing my inhumanity'.
'Nihilism is the negation of inherent or objective moral principles. It would be comparative to the apophasis of a God, except for the fact that to believe in a God, there must be sufficient evidence to observe with meticulosity than the ipse dixit. If human beings only applied the nihilist position to moral principles, it would imply that the capability to establish objective moral principles would be negated by the premise itself. The premise to the argument would then be illogical, because the objectivity would be construed as fallacious. However, nothing within our rationality precludes the notion of morality being strictly objective or subjective, when the object that is being contended is predicated on ethical agencies'.
'Free will is conditioned to a sequence of order or actions that are at best, probable. We may appear to have the determination that constitutes as our will, but it cannot be equally measured and considered libertarian, when it is predicated on the principles of variables, particulars, universals, and constants. Thus, the notion of a free will is determined, by an action that is proven correlatively to the exponible action and manifestation of an expressible want. In the end, whether free will, determinism and compatibilism are compossible is a matter more of endeitic states of probability'.
'The aparaitition is the necessary cause, the synaition is the secondary cause and the metaition is the joint cause. The implex nature of each variable is consequential in the sense of how we interpret the cause and what is the relativity of the cause to any action or effect that results, from any notion of a cause. Thus, any cause whether it be necessary, secondary or joint, should be measured, by the purport and intent elicited of that cause'.
'Within philosophy there are accidental and essential attributes that are known in Greek, as the Symbebekos and the Ousiodis. Aristotle mentioned these attributes before, when addressing the distinction. From that inference I have deduced that in the universe there are indeed objects that possess properties that are either accidental or essential in nature and inherence'.
'The philosophical question I interject, is how do we define with absolute clarity, the difference between what I call the nemimen that is the state of non-existence or the quindam the state of a possible existence?'
'To acknowledge that fate is fundamentally predetermined or determined and it negates any notion of free will is most likely accurate, because it would imply that my choice would be predicated on a contingency or action. It does not mean that some kind of divine agent controls my destiny, without my volitional involvement or accessory interaction. If we inferred from that belief of determinism, then it would mean that the actions of human beings are deterministic, even though it may appear that they are consciously sufficient and adaptable to decide for themselves rationally. And from that supposed deduction, our power and resolution would be considered fruitless and inconsequential, because these attributes are linked to contingent factors. Nevertheless, there are probabilities that could be more aligned to the causal effects of some instant of a manifestation of free will'.
'The essence of the heimarmene or fate is not intended to be understood, as a forcible imposition of time or a divine agent to the notion of any plausible libertarian will or eleuthery, instead in my opinion the heimarmene is to be acknowledged, as the realisation of our actions that are independent to the notion of a divine fate that is existential in truth and nature'.
'The pepromene is the state of destiny that is considered immaterial and the heimarmene is the state of destiny that is the opposite, material. The philosophic notion is that one is an absolute condition and variable that limits our ultimate actions or decisions, because this concept of destiny is ultimately deterministic and the other an abstract invariable of life and death. There is the perception that destiny is a material course that could easily be altered by us, but that would not be entirely conclusive. We could conclude that there is an actual destiny that is finite in nature and composition, but it would be more probable to assume that we are participants of some form of a deterministic universe'.
'The syneidesis is a capacity to apply general principles of moral judgement to particular cases and the synderesis is the inborn knowledge of the primary principles of the moral action. The synteresis is the method of judging conscious to know what is right from wrong. Each of these attributes are related to our conductual behaviour, but their philosophical value are seen differently. The syneidesis is more representative of our consciousness, the synteresis is more representative of our conscience and the synderesis is more representative of our knowledge'.
'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 peculiar to the oneself and the aseity that is the 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 the aseity'.
'The classic argument that I am, therefore, I exist is not an illogical fallacy, but what must be specified is the sphere of our existence and the consciousness of our relevancy to the universe'.
'I suppose that if there was a God to be worshipped, we would all be of the same faith or religion by original design. There would be no absolute need for Christianity, Islam, Judaism, Hinduism, Buddhism, Paganism, etc. Consequently, we would all be of one faith or religion in transparency'.
'There is a natural beauty evidently, whose purity is eternal in me and that is Andalucía. I am certain Hemingway and Irving would have been in concurrence, with that nostalgic sentiment expressed'.
'There is a certain threshold that all persons bear, as they attempt to restrain the sensations that burden their conscience'.
'The perennial question, who knows more of this life is better answer by saying, who is wise to know enough to answer that question?'
'There are actual ageinons in philosophy that are either nomothetic or monothetic in their quintessential physis. They serve as the synchentrone of our philodoxis and epinoia. Without universal principles and metaplitises our arguments and paratirisises would be reduced to a diaisthisis and pseudos of gnosis. Thus, the synomily of any sysitis would be devoid of the exetasis of a plausible syncatathesis or synochy'.
'I have surmised that for every apophasy calculated, there is an endiapheron and epilisis that is existentially relevant to the synchonepsis of notropic thoughts that produce our ratiocination and prolepsis. There are certain decisions and thoughts that are manifest, in the homoiosis of the natural process of our thinking'.
'Within the structure of the iposyneidisis, there is at times, a celeritous antilipsis that is the inner syndesmos to our thoughts that is assumed dormant in nature. The exelixis of our mind is reflected in the synechy of that gradual evolution. Ipso facto, our thoughts are related to the exhibited hypostasis that is the underlying substance of the mind'.
'I could conceive within my thoughts the perception that motion is indicative of our actions. However, the universal transition, with one action to another is also the indication that time is relative to that action. Thus, that action is not solely conditioned to our perception, because motion is related to change, and change requires motion and time'.
'Poverty is a death sentence waiting, and the tragic realisation is that few people that are not impoverished actually care to abate that dreadful reality'.
'A nation is defined by the just clamour of the people and not by the false glory of the politicians'.
'Fortunately for humanity, the useful act of sex has not yet gone to extinction or is a wasteful habit'.
'The ideal concept of mortality is to live every year, as if the passing years were guaranteed in writing'.
'People are more obsessed in general, with exercising the mechanism of the body than exercising the potential of the mind'.
'Dedication is a motive for a cause, but what must be defined is the nature of that cause'.
'It is inconceivable to fathom for many individuals of faith that we may never reunite with our loved ones after death. If that was true, then we should learn to accept death and the purpose of life. Death does not erase the memories or does it preclude that our loved ones are essentially forgotten. I would suggest we embrace life and accept the phase of death, not as the consequent end of life, but the beginning of golden memories'.
'Behold the wondrous night yonder, with the nocturnal sheen of the distant stars and the scintillating orbs of animation that are an affirmation of the universe'.
'What is relevant is not only the harm that we do unto others, but the harm we do to ourselves in return'.
'I don't fully understand the premise of any conversion. For me, to change from one religion or one position to another is not a matter of converting, instead, it is a matter of choice and conviction'.
'I have contemplated the ego and the ipseity and I have discovered that there is practically no similarity between them. The ipseity is our identity and the ego is our selfishness. It is unnecessary to attempt to dismiss our ipseity or compare it to the ego, because the sense of ultimate empowerment does not reside in our inner being, but in our habits and desires that are linked to our irrational emotions and thoughts'.
'I have noticed through my acute discernment that the most artificial thing becomes pertinent in the view of the observer, yet it is the ordinary essence of something that is not transumptive, but neglected by the observer'.
'When referring to the hypodoche and hypochemenon in philosophy, the quiddity of each property is expressed in the substance of their relevance and clarity. The hypodoche is the matter of the universe and the hypochemenon is the substratum of that matter. In relative terms, the hypodoche can be applied to the human body and the hypochemenon to the inner soul'.
'The hyparxis of anything consequential in form has compoundable elements that are endeitic and zoetic in their dynamicity'.
'All experiences are a realisation of quondam episodes that must be learnt, regardless of their involute nature and sententious postulation'.
'The plerematic sense of humanity is demonstrative, in the enduement of the sui generis aspect of the quoddamodotative intrinsicality of life'.
'Within the realm of possibilities could the mind possess a pronoiac form of percipience that could transcend the epicheia of an oicheiosis?'
'There is a synparxis with the protean cosmos and it is the evolutionary process of formation and creation'.
'There is a certain faculty that can philosophise the noumenal sphere of the endechomen and it is the phronesis'.
'The difference between the hyparchein and the idion is that the hyparchein is an existential property, without a physical component such as the air of the planet that is present. The idion is the property or predicable that is particular, such as the water of the Earth. In essence the hyparchein is defined as something of actuality and the idion as something of particularity'.
'The phroniman could be defined as the synecdoche of the mind, the enymerotis our sense, the phrontis our thought, the egrigorsis our awareness and the epignosis the precise knowledge'.
'There is an emphasis on the synaition of metaitions and whether or not they are the epimartyresis of natural or unnatural aphormes'.
'The prodos is the movement of beings into multiplicity and the empsycha are things that exist. Within the predication of that proposition is the element of certainty. A singular thing that becomes multiple retains its essence of life'.
'Human beings possess the properties of the noeton and the hegemonicon, but do not understand their function and importance'.
'It is common to have the desire to know and the perception to understand. These things are called the jorexis and the antilipsis'.
'There is koinelogic that is logical and there is a noimosyne that is a pseudologic. It is the comparative notion between man and machine. The distinction is relative in the perception and signification of the logisticon that is our rational faculty'.
'I can debate with deductive or inductive reasoning the arguments of the Anthropic Principle, the Bayesian Inference, the Higgs Field, the Occam's Razor, the Cosmological Argument, the Circular Argument etc, but I would conclude that none of these arguments indicate that there is an indisputable intelligent designer that is a divinity. What they do represent in their falsifiability are the fallacies such as the Ad Populum Fallacy, the Ignorance Fallacy, the Black Swan Fallacy that are errant interpretations of logical absolutes'.
'It would seem that everything that I want, wish or need is not what I have presently. That is my continual conundrum!'
'There are meaningful causes to strive for and plights to engage. However, every cause aspired, and plight elicited must be authentic as the reason proposed'.
'Who will care for us, if we do not care for ourselves? We must be an example for others that need our guidance and self-awareness, as comprehensibility'.
'Piety or as the Greeks call it Eusebia is a measure of human benevolence that should reflect not the ego of the person, but the conscience that awards this act as a considerable purpose'.
'Shame is an emotional burden that should never oppress or submit us to its ineffable subjugation'.
'How we treat each other will depend, on the principles we inspire and practice of those elemental principles'.
'It is not a matter of incredulity or credulity, faith or no faith, instead it is about rational thinking, when addressing the idea of the plausibility and compossibility of a divine demiurge and his anonymity'.
'I find the most obstinate people to be those who are strongly inculcated in their normative ways, due to their upbringing and culture. These people are mostly too inflexible and ignorant of the world around them and the evolution of the human mind. They believe in obsolete beliefs of centuries ago than in the advent of our mental growth and expanse'.
'Any basis introduced of a tangible claim whether notional or devised must always be conducive to the operative examination of any actual form of observation, perception and interpretation that is not solely arbitrary in the objective truth'.
'The interpretation of the anthropic principle is presumed relative to observers, but the question that I quaeritate, how is it a logical necessity and correlation that corresponds to a contingency and corollary that would indicate a purpose and a physical principle? I would cogitate this theory against the random effects of the universe, the values of physical constants and universals or particulars in the notional relevance. I believe that there is a tautological distinction, between the premise and the extant reality. Because we do not know the full extent of existence in the universe or plausible multiverses, we are irrelevant to the universe's ultimate function and design. This would make our observation of the universe contingent to the reality of our perception of its purport and left unproven'.
'The highest state of consciousness that reaches enlightenment in philosophy does not preclude the end of suffering or misery. As with the state of Nirvana in Buddhism suffering remains, but the mind and body are able to comprehend and cope with the natural process of suffering. This understanding permits the person to experience suffering and realise that it is a part of human nature'.
'The notion of an intelligent design does not quadrate, with the universal laws or does the premise logically conclude, with the necessity and emergence of a divine agent, because not everything is that simplistic in nature or creation and that which is matter has its own evolution. It would also fail to explain phenomenal and epiphenomenal effects, as being a part of the natural process of that intelligent design'.
'Social issues are difficult to understand and elucidate in the simplicity of any ratiocination. They require profound introspection and meticulous examination'.
'Climate change is an absolute reality. I can foresee in the future, the universal effects of contamination being the point of reference, for the gradual destruction of the planet'.
'What if life was but a dream I could wake up from and my reality was instead, in accordance to the phantasy of my mind? Then, I would find myself in a better world that was more desirable and compassionate'.
'If there is truly an evil in this world, it is the evil of power that is misrepresented, by the people that hold that destructive power greedily and steadfastly'.
'The premise of an argument is presented in order to reach a rational conclusion on a topic; although the argument could conclude, as an abstract inverity'.
'I have learnt that the American dream is a fallacy in essence, because only the minority attain this dream, whilst it is unattainable to the majority. Thus, I suppose this is the embodiment of an errant system called capitalism'.
'How could an innocent man be sentenced to death, when the criterion of justice must be fair and applicable to the truth of which he is accused and not the evidence of a stated presupposition or theory?'
'There is indeed a manifestation amongst the ilk of kinsfolk, and it is the unintelligible madness of stupidity'.
'The worst failure in life for a man is never being successful in the eyes of others'.
'I find atheism to be a platitudinous dogmatism of science and theism a senseless protervity of religion. One is strictly an argument of physics and the other an argument of doctrines. It is better to concede to the notion of agnosticism that can relate to the physical and metaphysical arguments discussed'.
'Philosophically, any noumenon is variable and palpable in its form, but its arche is presumably invariable in its substantial conceptualisation'.
'All disciplines that are practised require the elements of noesis and encrateia to tame the incicurable desires and thoughts then produced or acquired'.
'With the relativity of the methexis, there is a haeccity of the cosmic energy of these forms in the spheres, within the universe that is solely tralaticious to matter'.
'Ideas are better understood than opinions in the didascalic value of philosophy, even though we learn from observation and empirical evidence'.
'Science could discept the concept of the inception of life on the planet Earth with evolution, but what prevails in that coetaneous period is the process of life'.
'From within the dynamics of a just revolution, there is the deordination of the oppressors of society that must be removed from our conscience and history'.
'There are postulates utilised with the expostulation of an antithesis that has no apodicticity. Instead, they are the anapodictic maxims of an argument that can be extrapolated from elentic doxas and metonymies and be presumed, as irrefragable evidence and nomological verities'.
'There is nothing of obsolescence or desuetude about the use of kyriology or lexis in philosophy, when intra vitam, a philosopher aspires to impart its universal principles designed for usage'.
'People search for a deity to answer their prayers, when all they need is to explore the innermost depth of their mind'.
'Human beings for centuries have attempted to analyse and find the reason for their purpose in life. Some people have uniquely found that purpose and others have failed miserably in the endeavour'.
'There is a beacon of hope that is reflected, by the universal message of peace'.
'Deep in the mansuetude of our adulthood is a child still inside of us living'.
'I do not claim that gender is specifically man or woman. That I do acknowledge. The relevant thing is not the definition of a gender, but the personification of an identity that is felt as being natural than unnatural in its transparency'.
'In philosophy the main contrast between objectivity and subjectivity is determined, with the interpretation of the facts and its relativity to the perception of the object observed'.
'If human beings did not possess any form of a sound structure of rational thinking, then any actual proposition would be a result of a conflated argument of endless aporias and metabases'.
'It is often displayed in an argument for something intellectual that the person making the argument is mostly erroneous, because of the lack of sufficient knowledge than mere ignorance'.
'Any one is capable of making a reasonable assumption about something, but not everyone can intelligise the basis for that assumption'.
'All the fundamentals of philosophy can be explicated, with an organon that relates to a telos that concludes, in deductive reasoning and a protreptical constatation that is logical'.
'Within the concept of monism, there is a reality that is either expressed, through our a posteriori or a priori knowledge. What is relevant is not the definition of monism, but the reality of that monism'.
'A theorem is more than a mere explanadum of the confluence of deducible axioms. It is an efficient expression of a system predicated on logic'.
'To be virtuous is to possess a sort of wisdom that is more common than uncommon. It is known as phronesis'.
'The majority of people obtain experience, by peirastic episodes than by token observations alone'.
'If I adhibited my rational thoughts to be influenced with only sciolism or psilosophy, then any measure of dianoia would be considered an alogism'.
'The issue of morality is not a concept of religion. In essence it is founded originally, on the philosophic morality of ethics. Ethics is didactic and exponible in its praxis and teachings. Simply, it does not require the inclusion of religion, instead the synteresis of the sophrosyne'.
'All forms of gnosis are established by a hypolepsis that is consistent, with the apodixis and epagoge introduced. Even the knowledge that is a subintelligetur'.
'What is the paradigm of a philosophy, if the consectary and illation are not the opposite of the doxastic elements of theories that are presented, by our erotesis and dialectics that are mostly associated to dilogical propositional attitudes?'
'Vanity is the clear apodictism of the human ego that is the eschewal of the omnibus of mores that govern our habitual idiosyncrasy'.
'Life is full of charitable moments, but seldom does a person experiment the novaturient experience, in the plerophory of the deonticity of philantrophy'.
'I believe that the nomos and physis of philosophy are linked to the axiology of mankind that perhaps are misconstrued, by the metempirical or orphic sense'.
'The dichotomy between science and philosophy is revealed, by the lucid interpretation of any observable evidence. What can be proven can be debatable with the interpretation, but what can be surmised is the deduction that is either factual or a paradox'.
'I do not claim to be any more intellectual than another person, because everyone has the capability of enhancing their intellect. Moreover, what a person might know of something, another person might know more'.
'Wisdom is the common practice of usance in determining the quantity and quality of any knowledge'.
'How do I define the element of physical attraction? Is it the embodiment of purity in the aesthetic form or the natural aspect of human desire?'
'Tomorrow is never a guarantee. It is only the hope of the following day'.
'The probability of actually acquiring the fundamental need for change is predicated on the will and necessity to effectuate that change'.
'The accomplishment of any task is to ascertain the reason for its effectiveness'.
'I cannot predict a single event of my life, but I can definitely experiment in my attempt to be felicitous'.
'How many times is it worth repeating the same thing over and over to a person that cannot overcome prejudice?'
'There is a strange sensation I perceive around me, as if I was part of a universal motion and sequence that I only recognise as being particular'.
'When the pendulum sways back and forth and the clock continues to tick and tick, there is a mechanism that is operating with the pendulum and clock. It is called the human mind'.
'Within the night, there is a mysterious underworld, where the worst of all forms of depravity dwell and they are the nocturnal predators of the darkness of crime'.
'If I do not awaken the next day, then the callous world will have continued its course and I shall have concluded mine. The last thing I shall do, is to leave behind the essence of my thoughts and words that form the teachings of my philosophy for posterity'.
'Unfortunately in our society, there are two certain deleterious things that control our habits and they are unnecessary vices and phobias'.
'A world of uncertainty only creates a world of irrationality and instability that creates problems than solutions'.
'Power can never belong to a single man, because no single man on the Earth is entitled the supreme appellation of an absolute God'.
'Aristotle had believed that there was a clear duality between hyle as prime matter and morph, as that which forms this matter into the sensible things of the world. Could there be yet some kind of matter that does not have a defined form that is transparent?'
'I think that the worst type of injustice is to accuse and sentence an innocent person to death. True justice must always reflect the truth of the evidence and not the mere speculations of men'.
'To be astute does not denote a developed intelligence, instead a masterful form of deception and manipulation'.
'Sometimes, the most ordinary thing can present itself, as an emergent mystery".
'A murder always has a murderer. What must be resolved is the identity of that murderer. The murderer tends to be found, amongst the suspects of suspicion.
'In the moment of doubt, people regard the truth to be subjective to interpretation. Thus, the doubt will still remain, as long as the truth is not revealed'.
'The best reward that someone could receive is the acknowledgement of the humanity of someone's virtue'.
'When I speak about the issue of injustice, I am addressing the world's ignorance to understand the social plight of the voices of the less fortunate, the forgotten majority'.
'No one chooses to be ostracised or is born to be ridiculed. The only thing that matters is the fact that people are who they are, regardless of their eccentricity or difference'.
'There is a topic that peaks my curiosity and it deals with the possibility of the unknown boundaries of the mind'.
'I have the ultimate power in my mind to control my thoughts, by realising the extent of its capacity'.
'What is considered to be normal? What is considered to be abnormal? If we consider that which is normal to the opposite of that which is abnormal, then by whose observation should we consider valid, if the premise is based on an assumed contradiction?'
'Life is a natural experiment that we experience daily, and the wonders of life are to be understood like the misfortunes that befall, as a part of the influential process of our evolution'.
'Who are we essentially, beyond the guise of our physicality? Are we only a reflection of what we appear to be?'
'The lesson that should be learnt is not to believe everything that is told or heard that has not been proven. A lie can easily seem to be the truth and a truth can easily seem to be a lie'.
'Trust and confidence may be perceived to be similar in value, but they are not. Trust is something gained and confidence is something obtained'.
'Every scandal that exists has a certain thing that is worse than that scandal, and that is natural drama'.
'The pillars of any structure of government must sustain the veracity of the principles of democracy'.
'I have discovered new sensations that intrigue and stimulate me. With the recent recognition of these discoveries, my senses have activated my percipience'.
'Absolute morality is incomparable to the beliefs of philosophy, because what guides our behaviour is the fundamental essence of our conscience and not our personal convictions or religions'.
'The acceptance of the passing of a loved one could never be fully understood, unless the mind is gradually devoid of the sudden degrees of emotions'.
'Sometimes, I ponder introspectively, the uncertainty of the meaning of progress and I have deduced that progress is conditioned to action and perception'.
'People are by nature sceptics. This declaration I do not find unusual, but what is, is the fact that many sceptics claim to doubt the divinity, when in reality, they are more agnostics like me'.
'I could never indulge myself in the practice of asceticism, because I find it to be irrational and also too extreme for the mind and body. Why should the mind punish the body or vice versa? The body or the mind does not require this form of self-discipline. The body is capable of discipline, when the mind is disciplined. Thus, if we had no measure of reason and logic to guide us, then we as people would be misguided and susceptible in succumbing to all our animalistic impulses daily. The key is not suppressing those impulses with the rigorous practice of asceticism, instead, with the mental application of reason and logic'.
'History will always be written by the victors, and the ultimate truth will be lost in the details and chronology'.
'Within the commonality of the world there are elements and properties that retain the universality of the essence of something that could be intelligised'.
'A person does not need to be Greek to understand the philosophy of Thales, Zeno, Socrates, Plato, Aristotle and the Stoics. That person needs only to understand the fundamental core of philosophy'.
'I cannot explicate the reason that hatred is so prevalent in our societies, except that it is a natural vehemence that has indiscriminately extended like a plague'.
'The hardest thing about a defeat is realising how close you were to being victorious'.
'Not everything in the world is about the time of day. What is more rewarding is the moment experienced that transcends any elapse of time'.
'In the aeons of the universe there have been phenomena that have produced the sudden effects of epiphenomena'.
'Aristotle believed that the intelligibility was present in every being and in every thing as well. Thus, I would conclude that the source of that intelligibility in humans is observation'.
'There is a difference in the actual transparency, between love and hatred. Love requires acknowledgement and hatred does not'.
'I affirm that it cannot be indubitably determined, whether the perception of an action is necessarily indicative of the entire consequence of that action, because we could alter that perception with our action.'
'There is no thing as unconditional love, because love is conditioned to all that is relevant to its usage'.
'Once the form of a substance is material, the quiddity of the substance is then defined and established'.
'I sense that there are in this universe multitudinous intelligences of several planes that are beyond any form of our basic comprehension.'
'If people actually took the time to cogitate the cause and effects of things, they would be conscious of the abundance of knowledge they could acquire and logic that could be steadily implemented'.
'From whence I came into this world, I shall depart it with the knowledge that I have sowed the seeds of wisdom and reaped the seeds of enlightenment'.
'I am cognisant of the fact that I shall not live forever as a human being and that one day I shall fade into the sudden shadow of death'.
'Who from amongst the mere mortals will dare to defy the reaper of death and live to tell the tale upon the morrow?'
'It would seem that with every man there is a woman that is called the wife and the other the mistress'.
'I did not create the notion of a celestial heaven that was attainable. It was mankind that imposed that fallacious image in my head and deemed, who entered into it or not'.
'Whatever principle a person could aspire, there is always the constant desire to be understood and reasonable'.
'Nobody wishes to be different and abnormal. However, for those intellectual minds of eccentricity that are gifted, know that you are destined for grandeur.'
'Suicide could never be the answer to a problem, instead it is more the commencement of a problem not acknowledged'.
'All aspiring people have the inalienable right to manifest and select to be an independent and free nation, amongst the determined nations of liberty'.
'Could the thought that the most finite and material thing in the world be the natural reflection of ourselves?'
'There is something fundamental and primal in all things and that is their absolute origin'.
'I make the candid admission that I have failed to find the ultimate success that defines the value or significance of my life, but I realise presently that my path was never destined to be enlightened by success, instead, by the mindful practice of philosophy'.
'In the percept of human wisdom, there are countless things that are easily measured, by the clarity of the mind and the operation of our thoughts that can be perceived as wisdom. The question is simply, what is actually considered wisdom or foolishness?'
'Nothing happens in this world for no apparent reason. It is we the people that must discover the reason'.
'Destructive behaviour results from erroneous judgement and conviction. It is the human will maintained with nature that produces the genuine effects of the virtue of stoicism'.
'Propriety is a natural trait that could be considered a form of consuetude, because our actions are dependent on our behaviour and habits'.
'When does the indefinable perception of something become definable to the observer enough to distinguish the unique relevance?'
'I realise that I possess an intelligible acumen and logos to be able to decipher the actual sequential order of an occurrence, within its developing stages'.
'I find within the gentle sounds and comfort of meditation, the most calmest place present, my inner self, where my mind, soul and body are one in peace'.
'I could drift off into my subconsciousness and then emerge with the sphere of my consciousness, sensing the purity of my soul'.
'Verily, there is a significant element of time that few people comprehend consciously and that is the present moment'.
'Where does a man find his ultimate truth? In his conscience, where his soul lies'.
'What good is any materialistic thing that you possess when you die? All forms of materialism will not accompany you after death. Simply, all that is material will be eventually reduced to the state of being immaterial, like your corporeal essence'.
'It is better to be aware of your inescapable reality than to assume that it does not exist at all. Fortunately, we as people possess a mind to understand our reality'.
'The unique thing about anything consequential is the fact that there is a natural function for its necessity'.
'It is my intention to depart from this world one day imparting my philosophy to the generations that are the seeds and voices of revolution'.
'Which expression of humanity is more demonstrative, human emotion or human indifference?'
'What is the likelihood that in the years that follow, mankind will finally understand the patterns of the essential nature of our intricate mind?'
'It can be stated that the teachings of philosophy make individuals more consciously wiser and knowledgeable than before'.
'There are the worst kind of monsters in this world and they are more visible and real than the fictitious ones of myths. They are the monsters that we create, in the episodes of our insecurities and dread.'
'I would acknowledge the idea that we are a better world, without the interposition of religion and politics to govern our lives in an unjust manner'.
'The world we know is sometimes reduced only to the thought of the vestiges of our indelible memories'.
'I have contemplated the thought of what would a non materialistic person as myself do with any form of wealth and I have deduced that I would share that wealth with the most impoverished people; regardless of their origin'.
'There are no exact boundaries between people that should divide ourselves, into inconsiderate nations towards our fellow brethren'.
'I cannot imagine what knowledge could be acquired, without the deliberation of thought and reason'.
'There is a certain point of time within a mystery that remains insoluble, but it then begins to becomes soluble, when the mystery is deciphered, as a factual occurrence'.
'I find preposterous the belief that many people think that the universe cares about what year or century we attach to it. The truth is that the universe existed long before human beings were born and will continue to without us'.
'The best advice that I could give would be never take for granted anything in life, because life is only the present moment that is real in actuality'.
'If there are phantoms and supernatural occurrences in this world, then my question is how do these things defy the laws of physics beginning with the law of gravity?'
'I have made the recent discovery that to a certain degree, the sense of touch can compensate for the sense of hearing. This I have experienced, through my instinctive behaviour'.
'People can truly experiment the wonders of life, when they are receptive to the reality and sensations of the universe'.
'Every living being must experience the need for intellectual growth in some form of capacity or that being would not evolve'.
'Time as it is known is an immutable force that only progresses, but never regresses in its course and action. Perhaps one day in the future, mankind will discover how to return to the past'.
'Within the vortexes of black holes lies the great mystery of the possibility of the matrix of developing multiverses.'
'Why are we a society that requires worthless and pompous kings, emperors, lords and dictators to rule and govern? Are we not a sufficient society that can rule ourselves with more efficiency? Why should we grant power, privileges and wealth to idiots that only serve to be worshipped?'
'Not all material substances on the planet are animated. Nevertheless, they are existential. Even an inanimate rock has a transparent existence. This can be proven, by natural observation, examination and logic'.
'It is known that human suffering is inseparable from common existence, but that inwards extinction of the inner being is fulfilled in the state of enlightenment that transcends both suffering and existence. This is called Buddhism'.
'How can we as individuals associate intelligence to the construct of volition in the comparative form of its essence?'
'There is a puissant energy that exists within us that is extant. It is not a divinity of devotion, but the energy that is innate and omnipresent in use and ergon'.
'There are indeed innumerable times, when the irrepressible urge to satisfy our desires are more of a discontent than contentment. Thus, they result more unpredictable than predictable'.
'In the duration of time, there are actions that are unfathomable to be reasoned by thought solely. Ergo, this is when our intuition is readily constructive in its participation'.
'Nothing can be presumed to be reasonable, if there is no validity in the pattern of logic'.
'I am cognisant of the world around me, yet I wonder about the unspecified elements that remain adscititious and inexplicable'.
'I acknowledge that philosophy was never to be the answer to every question, but it is the commencement to the inquisitive search for knowledge'.
'Who else should know more about a person's character than that person? However, we must not forget that character is defined, by our actions than by our words'.
'Why are we so burdened, with the unbearable expectations that we seldom ever accomplish in life? It is only a precursor to the infectious nature of depression'.
'Perhaps my concepts are too complex for the ordinariness of the human mind and the comprehension of human intellect'.
'Things are more relative to our general thinking, when they are adduced, from our ratiocination or a particularity'.
'What is the purpose of change, if it is not a result of natural occurrence or selection?'
'I don't understand the devotion to statues or idols of reverence. How could any rational individual venerate something that is purely a slab of stone or inanimate?'
'From amongst the supposed impossibilities of life, there are countless possibilities that we have not yet discovered'.
'The conclusions of science of thought are founded on the examinations of evidence, whilst in contrast, the conclusions of philosophy of thought are founded on common experience'.
'Where there is the tenuity of our fallibility, there is the strength of human determination'.
'Anything could result into a dilemma. The cause for the occurrence of that eventuality depends primarily, on the reason'.
'There is always a cause that precedes the problem, as there is always a problem that precedes the solution'.
'A universal proposition must be explanatory and logical, so that the proposition could be associated to a valid inference and syllogism.'
'Too much of life is spent on the travails of the body than the pleasures of its constitution'.
'Which lie should be considered more grievous, the lie that is based on the premise of the deception of falsehood or the lie that is invented for the benefit of the truth?'
'For every action taken, there is a reaction for that action. The question is, which is more predictable, the reaction that is consequent of the action or the action that initiates the reaction?'
'I prefer to assume the position that all that is knowledge is mostly consistent, with all that is applicable in nature'.
'The contrast between day and night is seen in the plain difference, between the distance of the sun and the moon with the Earth'.
'What is the ultimate purpose for luxury? It is a vaniloquence of no value, except the redundant nature of pure self-indulgence'.
'People have questioned before the relativity of the study of philosophy, with the modern concepts of science. I believe it is feasible to conceive the notion that each study can learn from the other and benefit'.
'Our relationships in life are seldom as fruitful as we want them to be, but they tend to be in general more intimate'.
'How many times can a natural event be presumed to be of a natural cause and be only the consequence of that natural cause in the nomothetic sense?'
'There is no denial in the mutual and interchangeable composition of thought and intuition. Therefore, to elaborate the difference would be pointless'.
'We can apply intuition to a certain extent to our decision-making process, when we acknowledge its collaboration, after thought has materialised'.
'Any intricate theory or concept can be refuted with facts, but the discordance is not in the proposition of its truism, instead, in the value of its argument'.
'Suffering is the culmination of the most horrible state of human affliction imagined, within our colluctation and probity that are reflected in the state of undergoing pain, distress or hardship'.
'Suffering can be at variance, a sudden stage or a gradual stage of imbalance that can be synallatic in its vacivity and epicaricacious nature'.
'It is an unfortunate circumstance that the world is plagued, with the achromatic gloom of suffering and imbonity'.
'We either subscribe to the thought that we are no better off than in the past or that we are unable to adhere to the logic of that interesting consideration'.
'To suffer is a horrendous consequence, but to suffer alone is worse. It is to be imposed, by an unyielding phantasmagoria that agrises us'.
'The urgent thought that my crebrous pain is greater than another person is considered invalid, because the concept is not measured, on the concomitant demonstration of human affliction solely'.
'From the profound chasm of suffering, the concept of respite is then conceptualised, within a mitigated abeyance'.
'To be able to accept the philosophical premise of suffering, we must first accept the notion that it is indicative of the universal message of humanity'.
'If we conveyed the thought that it is humane to be human, then we would conclude that it is worse to be wretched'.
'If we do not have the sufficient recognition and wisdom to obtain equilibrium, then we are unable to understand the process that develops afterwards'.
'The arbitrary notion of our interpretative vision, about the significance of equilibrium is demonstrated in the decisive point of convergence, between instability and stability'.
'In the end what should matter is not what others perceive, but what we are inclined to understand'.
'Life is a matter of common circumstances that we either accept or ignore or accept in their truth and inverity'.
'The essential element of our constitution is the core element of equilibrium and the eudaemonic need for our prosperity'.
'It is necessary that we learn to eliminate the deterrent influence that disrupts our mental fortitude, with obstriction'.
'When we cogitate the state of a mental disturbance, we are pensive of the fact that the cause must equate to the effect generated, but this does not require a psycho-philosophy and reference, when the perception is not dissuasive to the deference to philosophy'.
'Friends are those that confirm in a duration of time that special relation, between people and do not dare to forsake their loyalty'.
'Romance is defined, as a pure and natural expression of real love and is the love that nourishes our heart and emotions at the same time; although we often believe that it is the realisation of the greatest form of love expressed willingly'.
'We either embrace the profound emotion of love with our acceptance of its beauty, or we disregard the essence of that beauty unknowingly'.
'At times, the purest thought could be then attached to the purest emotion, but it does not mean necessarily that it is true love'.
'What we express with emotion is not always what we are thinking, at that exact moment, and therefore, we are susceptible to the unknown consequence'.
'Love is an expression that few people comprehend in the end, and it is a prize unattainable to some, whilst achievable to others'.
'Love can be apperceived within its composition, as poetical, logical or merely sentimental, in its value and mansuetude'.
'Whilst we consider love integrally to eros, desire is as equally pleasant in nature and fulfilment. It permits us the sequence of ascertaining that element'.
'As human beings, we are not entitled either love or desire, but we crave their basic function, so that we can satisfy our fundamental needs'.
'Desire is the evolving initiative to our inner thoughts that can be secretive in its inception, animus, and peripeteia. Desire in the sexual manner is divided into four variables that I believe are curiosity, eroticism, self-indulgence, and epithmy'.
'When we desire anything or anyone, we usually are more aware of its primal necessity and capability than of its nocive effect'.
'A function like desire needs a prevailing thought to generate its interest and necessity, if not, then it would simply cease to be relevant'.
'What we desire is often that what we cannot achieve or obtain, within the profluence of time and the sequential order of it'.
'Love is love and desire is desire, but the question is, what is the reason for their existence, if we do not experience them?'
'Can we truly define desire as a mere emotion of our expression or can we think or surmise that its contingency is based on its procurement?'
'What must be taken into serious consideration is the notion that whatever is desirable in life is visibly attained consciously'.
'Intuitively, from the intense influence of desire, we expound on the logical certitude of that inflexible penchant we then experience'.
'How much desire is necessary is an inopportune question, because upon reflection, the consolidation of love and desire are not contiguous in its order, and it is based on an equivocal interpretation'.
'If we are to presume that pleasure is a form of human gratification, then we must conclude that its function is more propitious than harmful in the end'.
'Philosophy teaches that human beings are conscious of the state of pleasure, but their actions are not always enticed by emotions'.
'To attempt to determine the cause and effect of pleasure, one must afterwards experiment its capability'.
'Eros can be established reasonably, as a concept that is invariable and necessary. Its definition as well as its application are observed, with different interpretations'.
'What pleasure offers us human beings is the opportunity to explore our mental and physical horizons'.
'When we experiment with pleasure, we make the entire assessment that it is strictly related to the body, yet it encompasses the mind and soul as well'.
'The exploration of sex is not a unique occurrence any longer, yet we are intrigued with our curiosity to decipher its composition in every aspect'.
'There is no dispute in the cogent argument for human preservation, but the general perception of philosophy is to acknowledge the natural function of sexual activity, without the constraint of religious guilt'.
'Sex can be displayed and understood, in multifarious manners and manifestations. There are two elements of sex that are function and need. From those two elements I have classified five types of sex that are Experimental Sex, Experienced Sex, Capricious Sex, Satisfactory Sex, and Obsessive Sex'.
'Sex is not reduced to the limitation of our physicality, gender or any plerematic words of classification.
'Sex can be expressed and shared, in all forms of human demonstration, capability, and necessity'.
'The incredible beauty of sexual exploration is the emotion and thought shared, in the physical or mental act displayed'.
'We can choose to partake in any sexual activity that is innocuous in nature or involvement. We are not hostages to our sexual urges or proclivities, but our body, mind and soul are allowed to experience that healthy activity. Why should sex be an inhibitory act imposed upon us, when it is a natural function of the body, mind and soul?'
'What we experiment we learn, and what we learn is an experience that will inform us of the distinction of what is right from wrong, healthy from obsessive behaviour'.
'Sex is a normal exhibition of love or passion that exceeds the momentary notion of the concept of sin. There is no absolute guilt associated to its authentic expression and need, because it is logical in its function and purpose'.
'In my interpretation of philosophy, the concept of acrasia is important to the system of eros. I have determined four factors to prevent acrasia that are will, sound judgement, awareness, and control'.
'The ideal comprehension of acrasia is the acknowledgement of a natural thing that is to error, because of a deviation we have caused knowingly'.
'There can be no doubt that whatever feeling or thought we can experiment as bad and unhealthy is attributed to the lack of self-control'.
'If we do not possess control, then we are no longer operating, as resolute proprietors of our discernible thoughts. Thus, this would imply that the state of the mind is extremely vulnerable to discomposing episodes that are caused by the intrusion of acrasia'.
'Acrasia is not always facile to dissuade, since we are imperfect beings that are incapable of anything, without a foundation of belief'.
'If we are not disciplined enough to control our thoughts and actions, then the basis of any philosophy is ineffectual. For that reason, the mind and body are integral to the intrinsic nature of our mental and physical discipline'.
'Philosophy can attest to the notion that people are able to restrain thoughts, through a certain deliberation and will. This is called encrateia'.
'A weak mind is the obvious reason of the acrasial effect we experiment, at intermittent intervals. To be candid and succinct, people are by human nature a representation of imperfection. This implies the notion that, we are imperfect beings, within a state of absolute imperfection'.
'Satisfaction is the culmination of the distinction that is made, about a personal or impersonal gratification. There are in my opinion five forms of satisfaction that are mild, complete, platonic, sexual, and incomplete'.
'A state of mind whether it is of a mental or emotional composition can be altered or interrupted so easily, due to distraction. What we wish is not always what we heed, or what we define as pleasure is not always compatible to a satisfactory sensation that we enjoy'.
'If there was an empiricutic surmisal of the state of our satisfaction, we would discover the intricate nature of its involvement with eros'.
'The universal truth is the ultimate form of comprehension and guidance affined, through an epistemic purview of philosophy and its causal relation, between the two elements of knowledge and logic'.
'The established methods of any effective teaching in my conclusion are the following, Propaedeutic (instructional), Apodictic (demonstrative), Heuristic (practical), Telic (specific), Epideictic (rhetorical), and Systematic (logical)'.
'Knowledge is the completion of our absorptive search, for the universal truth and is a determinant factor of logos. There are in my analysis six types of knowledge. Artificial knowledge obtained by ultracrepidarianism, Theoretical knowledge obtained by theories, Superior knowledge obtained by wisdom, Natural knowledge obtained by experience, Developing knowledge obtained by study, and Practical knowledge obtained by observation'.
'In philosophy, knowledge is the viable component that stores our thoughts and ideas together, and when the mind processes those thoughts and ideas, then it records the validity of that information that becomes knowledge'.
'The imposition of our thoughts allows the access to knowledge, when those thoughts are not avolitional and undetachable'.
'If we take into consideration the contingency of the expansion of our knowledge, then we would enable our mind to facilitate the meaning of our thoughts calculated'.
'The universal truth is the invariable concept of the universe that is acknowledged, through the expressible form of wisdom'.
'Wisdom is not a natural trait we are born with or a certain noumenon educed, by an extemporised method. It is the poetic fountain of eloquence. We inherit it, through a continual process that derives from knowledge and not paralogisms, metabases or erotesis'.
'To be wise is to not be more intelligent, but to be more observant in nature and understand the authentic meaning of that characterisation'.
'How do we operate in our complex thoughts, if we don't have the core of their substance and only their inverse effect?'
'Philosophy teaches us the superb value of the significance and effectiveness of wisdom in our lives that surpass, any casual or ethereal sense. It is a significance that could only be explained, as the sapential culmination of our meditative thoughts and subintelligitur'.
'We can become the innovative teacher, from being the student, and we can become the percipient scholar or sophos, from being the mentor. If we reinforce that notional visualisation, then any quasi thought that is questionable can become a responsive action'.
'Phronesis and sophia are two key subtypes of wisdom postulated and reflected in their qualities and representation. There are in my analysis of wisdom five degrees of wisdom. Hemisophic wisdom that is to be half-wise, Morosophic wisdom that is to be foolishly wise, Diasophic wisdom that is to be very wise, Hyposophic wisdom that is to be exceedingly wise, and finally Pansophic wisdom that is to be only very learnt'.
'What determines our wisdom is the remarkable acknowledgement of the mind's ability to process thoughts and ideas that have advanced, into our knowledge'.
'I believe that we can achieve wisdom, through the deliberation of our thoughts, if we attempt to establish those thoughts into variables of information. If we accept that intrinsic concept of philosophy, then we should not limit our interpretation of logos. In the end wisdom is knowledge and the endless fountain of logic'.
'Logic is not to be confused, with instinct or intuition in its inherent structure, because logic is the confirmation of the immutable structure that governs and intellect the undeniable application that provides comprehension'.
'Logic is the only applicable method to interpret the distinction of a construct that we ideate. It is the rule of thought. If we do not apply its usage to the solution, then the solution would be devoid of any practical meaning and not be simplex. There can be no meaning of anything, if there is no precedence established of a conciliatory effect.'
'I prefer the philosophical sense of logic that I assume to be Conceptual Logic that is based on the concept and not the content, Inferential Logic that is based on the inference, with the absolute content, Predicated Logic based on the predicate of the content, and Systematic Logic based on the system of the content'.
'There are in my consideration of intellect ten fundamental properties of this element of logos. Eidos (form), Aition (cause), Hypolepsis (conception), Facundity (eloquence), Aesthesis (perception), Dynamicity (condition), Adhibition (application), Hypostasis (foundation), Katanoisis (comprehension), and Noema (recognition).'
'If we could concede to the argument that without intellect, our thinking process that stimulates logic is incomplete, then the entirety of this element of philosophy is of the utmost importance'.
'Even though we think about intellect, as an intricate matter, it is a simplistic form of analysis and ratiocination'.
'The dynamics of logos is portrayed, in the immensity of the mind's perception of a subject. The challenge is how we assess, what is a viable sign of intellect and its consecution. When the state of the mind has understood that sign, then it permits for creativity to proceed its natural course. Once we realise the implication of that reality, then the circumstance of its induction becomes perceptible'.
'Intellect must never be presumed to be categorised, as a scientific wonder or anomaly. There is no need to be surreptitious or reduce the argument to science, when philosophy is able to correspond to the state of intellect. However, in order for logic to function properly, it requires the element of total consciousness'.
'The acute tangibility of the effect on our mind is present, when our state of consciousness is active. Thereby, our thoughts can be addressed, in accordance to their corresponding evolution and presentation. As the process evolves, our mind recognises the difference, between rational or irrational thoughts in their entirety'.
'The relevant thing is not what do we presume as being factual in nature, but how do we make sense of philosophy, if we are not prevalent to its teaching. Consciousness cannot operate correctly, if there is no application of thought'.
'What differentiates the value of thought from opinion is the notion that thought is practical, whilst opinion is conditional. Opinion governs on the criterion of a response and thought does not procure this requirement. What we presume to opine is not necessarily indicative of thought, instead, what we contemplate'.
'Thought is controlled progressively, by the excellent stability of the mind and its extent. There are six different types of thought I have categorised as, Perirastic Thought (experimental), Heuristic Thought (problem solving), Telic Thought (aimed at a goal), Dianoetic Thought (reasonable), Alogistic Thought (illogical), and Epideictic Thought (rhetorical).'
'There has been for centuries the question, what is the ultimate definition of thought? A thought is not artificial intelligence, but a natural function of the mind that is exhibited'.
'What the mind can project with thought and idea forms, what is known to us, as creativity. And creativity responds to, such absolute thoughts and ideas that are formulated in our minds. Thus, it is the irrefutable origin to our creativity and logic exposed at different intervals'.
'The mind is the nonpareil authority that governs our quotidian thoughts, emotions and actions expressed. If we accentuate the meaning of expression, we discover the intrinsic part of our quondam experiences shared'.
'As human beings, we are constantly evolving, in our uninhibited thoughts and ideas. In order to understand ourselves, we must first discover, who we are in essence'.
'Often, we ascribe the theory that the mind is totally empty without thoughts and non-essential in nature. To acknowledge that, we must denote the fact that although we are conscious through instinct and intuition, it is thought that supplies the mind, with immeasurable ideas and opinions'.
'At times, the most difficult thing to understand has the most easiest explanation and reason. We as people determine the degree of difficulty, but our dubiety does not'.
'I believe that the time we spend on insignificant matters are unworthy of our intelligence, yet our society deems the relevance of any matter'.
'In my opinion, it is totally unnecessary to attempt to rationalise the acts of violence, because the premise is irrational. The acts of violence can never be considered rational.'
'If people only took the time to cogitate the value of life, then every person could live at least another day and not be at the cruel mercy of our disdain'.
'The discovery of evidence is a presumed intimation of the truth, but my query is what knowledge could be associated to that assumption that would be relevant to that truth?'
'There is something that I find utterly disturbing in our world and that is the natural indifference to the people that are not a reflection of our traditional values'.
'The most terrifying experience to bear is the realisation of the identity of your torment and oppression'.
'I would acknowledge in acquiescence with the concept that the actions that are committed on the behalf of society are more unreasonable than the cause evoked, when that cause is provoked by the prevarication of that cause'.
'Why should anyone expect that the basis of any purpose for something must be pragmatic, when the purpose is conditioned to the definition of what is the quiddity of pragmatism?'
'I agree that any dianoetic ideology aspired requires a system of principles that are firmly established, as being logical and efficient'.
'People must find within the depth of the mechanism of their minds, a serenity that could allow them to cope with the somatic and mental suffering that afflicts them. A person cannot allow temporary enjoyment to be their only comfort'.
'I have surmised that in the serious nature of human anguish, whether personal or not, philosophy can be expressed in the most human form of expression'.
'How many times do we perceive words to be absolute in their intent, when we assume the speaker to be conveying those actual words purposely? However, the speaker is only material, when his words are relevant'.
'What benefit is a creed that has no affinity with the knowledge that we posses, if that solemn creed is not universal in its function?'
'Validation is a condition that is predicated, on the volition or desideratum to verify a certain knowledge that corresponds to a zetetic search that compels its necessity'.
'If it was only merely a selection of man to create his own Utopia with the power of his mind, then that Utopia on Earth would be a plausibility for all reasonable mankind to enjoy. Unfortunately, that notion would have to be in compliance with a prevailing and universal thought of complete submission to a rule of thought that was imposed, not by the order of the mind, but by the order of reality'.
'Guilt is a regret and pain is the absolute manifestation of that poignant regret. To love is to be human. That is easier to express than guilt, because you understand the beauty of love than the intricacy of pain. Pain is a façade of a guilt that knows only one name regret! Do not allow this regret to transform, into the lingering shadow of uncertainty.'
'Is it not worse to be lonely in a world of pain and ignorance that is the reality of today? To be conscious in the thought of this world and its horrors is not worse than the mere oblivion of solitude.
'I suppose there is an awakening in the duration of our lives that we can assume, as evidence of our existence. The question is, what do we call that awakening?'
'Writing is the ultimate gift expressed of our creativity. People should not succumb to the need of frivolous perfection, instead allow their literature to be full of the colourful ink of their imagination'.
'I have observed with a meticulous examination, the natural movements of instinctive behaviour in animated beings and I have discovered in my analysis the correlation, between the function and the necessity'.
'We have progressed much in the way of growth and change throughout the centuries. However, we sorely have lacked the consciousness and desire to understand the intricate nature of the purpose of life and death'.
'I have come to the realisation that there is no absolute certainty in life, except the present moment in time and the arrival of death'.
'I remind myself that in this world of mortal beings, I am only a conscious man that observes life, through the lens of my penetrating eyes'.
'Without the construed concepts of philosophy, the meaning of anything consequential becomes irrelevant and thus meaningless'.
'I am fascinated by the sphere of my subconsciousness and its relation to time and sequence. Perhaps it is the closest thing that we shall experiment of a motionless and metaphysical experience that could resemble another plane of existence'.
'The good thing about the mind and consciousness is that we have the utility of expression to voice them, as part of an intelligible agency'.
'There is the sense that the propathic component of the mind is relative to the contiguous boundary of thought, but how far could our instinct propel us to an expressible manifestation of our mind?'
'Liberty is the principle that human beings are afforded as a right, but that principle would be pointless, if it did not have a voice to adhere to it'.
'The most absurd notion I have heard is that the normativity of our traditions cannot be measured, by subjective examination'.
'I have concluded that politicians are not only worthless, but they are only worthy to their constituency and not to the majority of their fellow citizens'.
'Why are we as a society in general too obsessed with aesthetic beauty? Could it be that we are in essence extremely hollow inside and have lost the common sense of our humanity?'
'It is not sufficient to say I am sorry. What is to be taken into serious consideration is the act of ignoscency, but sensible actions speak more volume than words. If this not was not relevant, then what is the purport of this act of culpability?'
'Who is more reflective of reason, a person that is reliable or a person that is valid?'
'I can determine, what is practical than what is not with my intelligence, yet the fundamental difference between intelligence and logic is that without logic our intelligence is invalidated and not constructive.
'From my perspective, I would prescribe the teachings of philosophy to the understanding of life and its intricate nature'.
'There is no actual escape from immeasurable debt, except to recognise the terrible mistake of confiding in intuition than in reasonable thinking'.
'One of the most despicable acts of humanity is to profit from the misery and misfortune of others'.
'I cannot reason with an inflexible person that fails to realise the absurdity of his belief and argument, because his emotion will deprive him of any reasonable thought'.
'The word reputation is such a whimsical notion to attribute to someone. To base a person's description of identity is better to defined it, as human character'.
'How are we as observers to deduce the extraordinary coincidences and phenomena that occurred in life? Are we to associate these abnormalities with a sequence of time and matter that exceeds the periphery of human comprehension metaphenomenally?'
'The concept of fine-tuning would acknowledge the requirement of a design, but not necessarily the fine-tuner of the agency of a God'.
'The reality of our existence is that we are a transient transformation of matter and will result in a particle of atoms that will regress upon death. The question I ponder at length, is there still an unknown metamorphosis awaiting us?'
'The observable universe must consist of the principles of existence, within the possibilities of necessity, purpose and multiplicity'.
'The harmonies of music not only appease our soul, but communicate to it, with its plentiful sounds of lyrical consonance'.
'I cannot fathom the thought that in the future, the world will be in accordance to the vision that we impose'.
'What if the afterlife is the pseudo occurrence of the distortion of the perception of a reality that manifests, in a psychedelic aberration of another dimension?'
'Is it conceivable that we are only living within a Pandora's Box that belongs solely to a proprietor that wishes to remain anonymous?'
'When I discovered the music of flamenco, I understood the passion of the Gypsies. It is the musical form of natural beatitude'.
'I have finally comprehended that to reach the highest state of enlightenment, I had to lose everything that I once cherished and loved, in order for my consciousness to accept that subliminal realisation'.
'What is the purpose of enlightenment? It is designed to be the most complete state of human awareness and tranquility. It is not a sign of our perfection, instead, a sign of our imperfection'.
'Human beings will never attain ultimate superiority, because we are inferior beings by nature and creation'.
'Patriotism is the grandeur of the politicians and the blind faith of the populace'.
'I do not expect to find my next lover from amongst the callous people that surround me. I shall find her, in the most memorable place that exists, in my heart'.
'I am convinced that the established and known boundaries of reality are at times too vague, for even the most advanced mind to accept rationally'.
'What shall I discover, behind the door of this reality, nothing that is out of the ordinary or a figment of my colourful imagination?'
'People assume that culture is exemplified, by the mundane personification of monuments, but the truth is that we the people are who exemplify the essence of any culture'.