The Oracle Chapter 2 (Ethos)

The Oracle Chapter 2 (Ethos) Part 1

(Ethos)

(Ithos)

Ethos is the property that determines our moral conduct.

Ethics

(Ithikí)

1. The Oracle defines ethics as the moral behaviour of all human beings in life. It is ethics that defines our main character or shapes our persona. What shall be discussed about the topic of ethics is aligned to the philosophy of ethos.

2. The definition of the concept of right and wrong conduct is commonly known as ethics or understood as a genuine form of nomos. How we interpret that concept depends on our observation and point of view as well. Not everyone shares the same perspective on ethics.

3. The field of ethics deals with the concerned matters of value and comprises the branch of philosophy called axiology, which we apply to the practice of ethics. It is significant that we understand that ethos is a belief that personifies ethics.

4. The Nicomachean Ethics of Aristotle are a true reflection of what we should emulate knowingly, with the natural constitution of our behavioural traits exemplified by our actions. We should strive for the betterment of the mind, body, and soul, through the acquisition of knowledge and wisdom.

5. Ethics attempts to resolve those unique questions of human morality through the definition conveyed of concepts such as good and evil, right and wrong, virtue and vice, justice and crime. Aristotle devised six varieties of character that included vice, incontinence, cruelty, virtue, continence, and kindness, as examples of our characters, within their positive and negative forms and implications.

6. The dilemma is that what is morally correct is not always what is morally demonstrated, nor is the expression desiderated in malism. "Imagine for yourself a character, a model personality, whose example you determine to follow, in private as well as in public," said Epictetus.

7. This is where the actual discipline of ascesis is practised and engaged with the goodness of our character, disposition, and civility. Plato said, "In the world of knowledge, the essential Form of Good is the limit of our inquiries, and can barely be perceived; but, when perceived, we cannot help concluding that it is in every case the source of all that is bright and beautiful—in the visible world giving birth to light and its master, and in the intellectual world dispensing, immediately and with full authority, truth and reason—and that whosoever would act wisely, either in private or in public, must set this Form of Good before his eyes."

8. Ethics can also be used to describe a particular person's own idiosyncratic principles or habits expressed, within a comprehensive manner, or within an endeictic dialogue that is truly representative of the actual manifestation of an oikeiosis, or one's own perception.

9. In this case, conduct in humans is pervasive when we manifest our behaviour into a series of actions, motions, and causes. Aristotle said, "All human actions have one or more of these seven causes: chance, nature, compulsions, habit, reason, passion, desire."

10. Thus, this action is a clear representation of the logicalisation of ethics and rectitude that contradicts with heteronomy. We must know the intelligible difference between an experimental act of techne and a rational act of episteme displayed.

11. When we act in solecism, our state of mind is affected subsequently in its general capacity and lucidity to distinguish the contrast between right and wrong that is applied to our ethos. What is important is the ability to realise that distinction.

12. It becomes tainted with such immoral judgement and uncertainty that confounds us in dubiety. "Nature has given men one tongue but two ears, that we may hear from others twice as much as we speak," said Epictetus.

13. This is the precise inducement for the erratic nature of our actions that we do not efface in time with normality. Ethics is the refinement of the proper conscience, and it is the instrumentality to a code of ethical conduct.

14. If we did not have ethics to distinguish our conduct, then our thoughts and actions would be devoid of any moral guidance. Socrates said, "A system of morality which is based on relative emotional values is a mere illusion, a thoroughly vulgar conception which has nothing sound in it and nothing true."

15. As human beings, there must be a definite protocol for the observance of ethics, for the accountability of our moral behaviour and decisions. To the ancient Athenians, it was taught within the instruction of the paideia. Everyone that possesses a rational mind must be accountable for their actions.

16. We cannot exist in a lawless society exposed, or in a misguided world of worthless ingrates that are parvescient to the notion of an optimality espoused and the established laws we profess that are in accordance with our fundamental interpretation of ethics.

16. Therefore, we must surely base the model for our behavioural actions on the objective premise of ethos, mores, and rationalism demonstrated. Aristotle once said, "Men acquire a particular quality by constantly acting in a particular way."

17. To be morally guided is a necessity that all humans should aspire to that general belief. We should avoid the heteronomous influence of others, and cupidity which serves no purpose within ethics. There is nothing of value when we associate within our societies the introduction of the ego.

18. There is an obvious distinction between what religion describes as moral guidance and what philosophy perceives it to mean within its quotidian practice and formulation of relativism. Ergo, we should not confuse one for the other, when there is a decisive contrast between them.

19. Within this form of philosophy expressed by the Oracle, the interpretation of ethics is determined not by righteousness, but by proper action that does not result in senseless nescience and injustice. We must not forget to value the essence of humanity.

20. Thus, the consequential effects that result afterwards are zoetic, within the development of our lives that are determined by our Dionysian or Apollonian acts of which we are defined as possessing. Our conduct is what shall define our actions.

21. Verily, it is analogous to the predicaments we must overcome in life constantly. There is either the possibility of action through impulsive behaviour or reasonable restraint that brings us equanimity. When we are balanced in the mind, body, and soul, then we are one in our human nature.

22. Our active inspirations or compulsions conduce us to one extreme or the other, yet we must find a true balance that could effectively establish that foundation in our lives. To be ethical does not imply that we should be more or less humane with others. What it signifies is that we should be more considerate with the plight and needs of others.

23. If not, then we shall become susceptible to the particular problems and instability that arise from those epitonic predicaments demonstrated. If we do heed to the warnings of life or adhere to the lessons of life, then it is pointless to believe that we could be ethical and logical at the same time.

24. The difficult challenge that we confront with this element of ethos is the discovery of our authentic identity in such meticulousness that provides us with the certainty of reason and the necessity of change. If we do not progress in our thoughts to adapt to ethics, then the basis for our morality would be strictly subjective.

25. We can be thrasonical in our ego, or be conscious of the relevance of our conduct. If we allow ourselves to be affected by the mere perception that others have of us subsequently, then we are essentially under the influence of others rather than ourselves.

26. There are actual moments when we lose that absolute control and succumb to our instinctive impulses and manias causing our indecisions and irrational behaviour that are detected with our hesitancy exposed. It is fundamental that we learn to appreciate the meaning of equilibrium.

27. This is when we must apply the concept of logic to the practice of ethics. If not, then the quick actions of our impulses would dominate our mind consistently. This would result in a dominance that would cause us to succumb to the desires of the body.

28. It is the consensual method that ethos is firmly established, but the elements of awareness and comprehension are what define the essence of moral conduct in our daily lives. What ethics teaches us is the method by which we define our valuable beliefs.

29. I can decide to act badly or well and my actions would then be judged entirely by my conduct and the relation that attaches it to the core of the mind. It is relatively significant that we comprehend the value of ethics in order to ameliorate our inner self.

30. Behavioural issues are more studied and observed in psychology than philosophy, but are not dismissed as an impractical matter. Although both base their theories or concepts on ethics, the ethics of philosophy differs in one regard: it emphasises the self more, whereas in psychology, the mind is more discussed.

31. Philosophy simply attempts to interject a rational explanation for this element of ethos, within a concessive degree of the communion of thoughts and the distinction between the Aristotelian concepts of bouleusis and prohairesis.

32. Ethics does not impose its teachings as obtuse; instead, it attempts to enlighten the mind of the inquisitive reader to be cognisant of adiaphora and moral values, within the comparative notion. We learn to make the clear distinction from its inference.

33. It has been asked whether conduct in general is an innate trait of idiosyncrasy or a learnt repetition of a rhetorical effect. What makes a person ethical is what makes them logical. It is not incorrect to assume that we are not born with ethics but learn the value of its purpose.

34. It has been asked whether conduct, in general, is an innate trait of idiosyncrasy or a learnt repetition of a rhetorical effect. What makes a person ethical is what makes them logical. It is not incorrect to assume that we are not born with ethics but learn the value of its purpose.

35. Based on my studious observation, I have surmised that conduct is a learned repetition that extends beyond any preconceived ideology established. There is a certain pattern in our behaviour that either causes us to act in a manner others define or in how we choose to define ourselves.

36. I base this supposition on the fact, not a maxim that behaviour is not inherited but acquired through experience during our lives. It would be foolish to admit that we are born with ethics. No human is born with ethics; they are born with the capacity to differentiate between moral and immoral acts.

37. Even though we can debate this argument as philosophers or psychologists, the relation between moral conduct and action correlates to the belief established by the Oracle. What ultimately matters is not what perception we have of either theme but how we employ ethics in our disposition.

38. Reaction responds to the actuated thoughts of behaviour and the reciprocal balance ensuing from that response. Ergo, our thoughts, when connected with our behaviour, indicate the substance of an abstraction that will manifest in our actions.

39. If conduct is essentially controlled by the mechanism of thought, then action inevitably causes reaction in return. This implies a causal effect that can be interpreted as consequential in nature or a plausible assertion.

40. The simplest unstable thought could provoke a reactionary response, whilst an inconsequential action of conduct could easily disrupt the pattern of thought. When this pattern is affected, it ceases to be pure in its intention.

41. The consequence resulting from such provocation of our thinking is often unnecessary. Why should a person be distracted by mundane things that do not properly reflect our ethos? What good can come from such an outcome?

42. Ipso facto, the visible consequence is the corruption of the impure soul at its most vulnerable state, disrupting the unity of mind, body, and soul. When this unity is interrupted or corrupted, harmony becomes extremely difficult to achieve.

43. The creation of ethos was designed to avoid such unfortunate occurrences and collapsible thoughts that prevent our mind from functioning properly and logically. Thus, what should matter is not merely whether we induce ethics by our conduct, but what we learn from its influence.

44. We can be ethical and simultaneously use thought to be morally guided and disciplined in our lives, displaying acts of liberality or eutrapelic wit. However, this alone is not sufficient to be completely ethical. Our benevolence must not be overshadowed by indifference towards others.

45. There is no contradiction in this assertion or its relevance and compliance because it concerns the comportment of the individual. When we realise this, we can be more practical in our arguments.

46. Moral conduct considerably influences not only how we act but also how others perceive us in our genuine form. When we attempt to be someone we are not, we are trying to alter our ethos.

47. For this reason, comportment is of vital significance to the criterion of ethos and its kalokagathical implication. The belief that we are born inherently good does not align with the teachings of the Oracle. We are taught that we are born with traits of comportment but not with the meaning of those traits.

48. Often, philosophy ignores the consequence of moral conduct or associates it with the sesquipedalian terminology of psychology. What is being discussed in ethics is the value of our moral compass and the need to discern that value.

49. The concept itself, not just the invariable nature of its regard, is being addressed, which is the method of reasoning. Ethics is an integral part of the Oracle, and it is fundamental to understand what is imparted by its philosophy.

50. When involving moral conduct in conversation, we assume the state or condition of the behavior exposed. While I could explicate the signification of moral conduct, what would be more educational is its adherence to ethics.

51. The topic can be presumed to be general, but practically, ethos requires function. In life and this world, we must construe the things we are capable of manifesting and defining as the core of our persona.

52. Omitting that acknowledgment is to deny its philosophical value and resort to paralogism with senseless arguments. It is better to realize that ethics is central to the inspiring philosophy of the Oracle.

53. Without valuing its properties and elements, philosophy would cease to be understood beyond metaphor. Thus, ethics must be compatible with our rational thinking and comply with our mores.

54. Ergo, its unique essence is intrinsically linked to the daily evolution of our thoughts and emotions that we either impose or dismiss willingly. What is transmitted in nature does not necessarily reflect how we perceive things.

55. Conversely, ethics specified as interchangeable would cause disruption of the mind and incoherence. It is fundamental in philosophy to determine decisively its purpose.

56. As with emotions, conduct must be equally balanced to be efficient and logical if we are to be novaturient and visionary with our impressions. Without equilibrium of mind, body, and soul, we are susceptible to deviation and control by external forces.

57. If this balance is not achieved, clarity remains indefinite, and no verity can be established as an undeniable foundation. Being practical is not injurious to the persona; this must be understood.

58. This balance will reflect in fluctuations of mood and velleities with noticeable intensification. Ethics permits us to recognise the need for a moral compass in life and a structure to implement it.

59. These peculiar changes can inhibit thinking and acting considerably and deprive us of logic while fostering unnecessary utinams. How we enforce ethics depends mainly on our will and desire to live ethically.

60. We value the decency of honor and the earnest token of respect personified through the gratification of ethics in its endemicity. It must be stated that ethics alone does not rule conduct but provides a viable structure for its utilisation.

61. It is paramount to act according to ethics and to be knowledgeable with introspection afterwards. If we aspire to ethical teachings, we must inspire others in need of guidance.

62. Its archetypal belief forms the best concept to implement with logical judgement and rationality. The essence of ethics is discovered in its practice. By practicing ethics, we attempt to adhere to its teachings.

63. To improve its importance, we must procure the motive for its optimal function. Acknowledging the wisdom of being ethical affirms that wisdom is fundamental to ethics.

64. Human behaviour is not solely a reference to action but also to thought and foreknowledge. Establishing ethics as coherent confirms both its practicality and its inspirational power.

65. Ethics clearly indicate a moral pattern demonstrated by our actions, not merely by philotimon. Our morality is constructed based on the inference imparted by ethics.

66. What matters is not merely admitting guilt but awareness of our comportment and conventionality. To succeed, we must apply ethics that enable personal evolution within a logical framework.

67. There is no need to eschew our conceptual behavior through subtle induction if we are conscious of its relevance. Cognisance of ethics' importance enables understanding the basis of ethos.

68. Our actions manifest moral guidance that deserves reverence and acknowledgment. It is impractical to believe in moral soundness without ethical intervention.

69. Ethics create reliable affirmation to the standard of conduct we should strive to achieve. This effort makes us diligent and mindful of ethics’ necessary implementation.

70. The Oracle justifies the necessity of ethos in philosophy as a natural concept of reasonable persuasion and approach, not a mere formality or sign of superiority, which would be pretentious.

71. Our conduct is the embodiment of actions and reactions shaped through time and effort. When we recognise that our conduct reflects the thoughts we express and the outcomes of our actions, we can understand the lessons we need to learn.

72. The relationship between mind, body, and soul is naturally interconnected and collaborative, working in harmony to establish balance in our lives. For this reason, we strive to live guided by ethics.

73. Our approach to ethics depends on the fundamental method of interpreting its design and purpose. As individuals, we apply teachings that correspond with our way of thinking. Through this realisation, we come to understand the meaning of ethics.

74. We may choose to acknowledge ethics as an essential part of our moral guidance or disregard it and behave immorally. Ethics is the firm foundation we must seek to practise and uphold.

75. It is sensible to recognise that our lives require a balance of logos (rationality) and ethos (character) to face the challenges and difficulties we encounter. Coping with matters that occupy our minds and conduct is never easy. Ultimately, our conduct is governed by our actions.

76. Ethics is a necessary prerequisite that takes precedence over other emerging practical philosophies. Once we appreciate ethics’ relevance to our behaviour and rationality, we become aware of what constitutes morality.

77. Within the structure of society, we often face an uncertain future and the risk of social breakdown. Acknowledging that life presents difficult and imposing situations, we seek a method to gain understanding. This method is ethics.

78. Therefore, we contemplate the essential direction of our lives through observation and reflection. Life cannot be easily generalised; a person learns about morality through the practice and effects of ethics.

79. Ethics is not designed to morally oppress our thoughts but to guide our minds towards sensible propriety and acts of kindness. It provides us with the tools to sharpen our moral compass.

80. It is not a question of whether we are corrupted; corruption’s presence is often visible in its manifestations. The lesson to be learnt is that corruption is widespread in this world.

81. By our natural disposition, we remain aware of our cognition, which contributes to our physical and mental stability. We practise ethics to improve mind, body, and soul.

82. Hence, ethics is an intrinsic part of the philosophical element of ethos. We must adhere to its application and internalise its effects. To be ethical means to be conscious of one’s behaviour.

83. Reflecting on the many errors we commit reveals the reversible nature of actions, which can be corrected through discipline and guidance. Our behaviour depends on the beliefs we hold and the convictions we uphold.

84. Sometimes we react with sharp wit and observation, but our conduct is judged ultimately by our actions. If we choose a path of self-destruction, the consequences will follow. If we follow ethical teachings, our actions will be responsible.

85. To broadly describe ethos subjectively, we start with the principles and practice of ethics. It is through ethics that we become moral and aware of the world and its people.

86. Ethics is an admirable attribute of character and respectability, reminding us of our connection to other human beings. For a society to be considered moral, it must demonstrate an established foundation of ethics.

87. There is no doubt that we are conscious beings, responding daily to our surroundings, which constantly evolve. With change comes a new sense of belonging and a renewed desire for life.

88. Ethics serves as a steady reminder of our awareness, expressed through a balanced form and characterisation that defines its process and function. Our character is shaped and affirmed by our conduct, which can be moral or immoral.

89. We are born with the innate ability to learn, but it is maturity that develops this into conscious understanding. When we distinguish moral from immoral acts and thoughts, we show a significant level of ethics.

90. At full awareness, the distinction between ethical and unethical behaviour becomes clear and embodied in our actions. Ethics is fundamental because it permits personal growth in thought and deed.

91. We can advance our understanding of how moral guidance and proper ethics should be applied conscientiously and logically. To do so, we must first understand the specific purpose and limits of the mind.

92. Examining the cause and effect of our daily behaviour reveals clear patterns. Life is a series of endless chapters beginning at birth.

93. Attempting to reconcile ethics with rationality is a complex paradox of converging thoughts tied to patterns of action. We must remember that as individuals, we are constantly evolving sometimes rapidly, sometimes gradually.

94. Accepting this reality acknowledges the importance and evolution of ethos. When used properly, ethics forms the strong foundation of our character.

95. Ethos functions as the mind’s ability to coexist with body and soul in existential harmony. When we are logically just, we are ethically moral. These qualities embody the essence of ethos.

96. Our perception and interpretation of human nature shape how we define ethics. Ethics is the lens through which we assess our actions and thoughts.

97. Without ethics, we could not distinguish right from wrong within any semblance of truth. This does not eliminate morality but removes the capacity to reason about it.

98. Ultimately, our awareness influences our behaviour, with consequences following our reactions. The mind is compelled to act when the body is compelled to think. We must have a moral framework to determine what we define as moral or immoral.

99. Modesty is far superior to senseless arrogance and callousness, which do not reflect ethos. Modesty nurtures humanity and consideration, making it essential to possess and demonstrate.

100. The truest form of ethics is the one we practise sincerely, not the one we impose with self-righteousness. The real control over our emotions and conduct lies in the remarkable exercise of will.

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