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 it comprises the branch of philosophy called axiology of 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 behaviourial 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 had 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 what is morally correct is not what is morally demonstrated, or 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 from 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 and rhathymia. "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 of 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.
17. 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."
18. 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 of which serve no purpose within ethics. There is nothing of value, when we associate within our societies, the introduction of the ego.
19. There is an obvious distinction between what religion describes moral guidance and what philosophy perceives it to mean, within its quotidian practice and formulation of relativism. Ergo, we should not confuse one or the other, when their is a decisive contrast between them.
20. Within this form of philosophy expressed by the Oracle, the interpretation of ethics is determined, not by righteousness, but with proper action that does not result in senseless nescience and injustice. We must not forget to value the essence of humanity.
21. 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.
22. 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.
23. 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 is signifies is that we should be more considerate with the plight and needs of others.
24. If not, then we shall become susceptible to the particular problems and instability that arouse 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.
25. The difficult challenge that we confront with this element of ethos is the discovery of our authentic identity in such meticulosity 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.
26. 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 than ourselves.
27. 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.
28. 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.
29. It is the consentaneous 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 of which we define our valuable beliefs.
30. I can decide to act bad or good and my actions would be then 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.
31. 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, when in pyschology, the mind is more discussed.
32. 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.
33. 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.
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. In accordance to my studious observation, I have surmised that conduct is a learnt 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 that others define as or in how we choose to define ourselves.
36. I have based that supposition on a fact, not a maxim that behaviour is not inherited, but acquired by experience in the duration of our lives. It would be foolish to make the admission that we are born with ethics. No human is born with ethics, they are born with a capacity that will manifest in our ability to differentiate between moral or immoral acts.
37. Even though, we can debate the argument as a philosopher or a psychologist, the relation, between moral conduct and action is correlative to the belief established by the Oracle. What ultimately matters is not what perception we have of either theme, but how we employ ethics for our disposition.
38. Reaction responds to the actuated thoughts of behaviour and its reciprocal balance that ensues from that reactionary response. Ergo, our thoughts when connected with our behaviour indicate the substance of an abstraction that will manifest in our actions decided.
39. If conduct is essentially controlled by the mechanism of thought, then action causes definitely reaction in return. This would imply that there is a causal effect that would be interpreted as consequential in its nature. This would be a plausibility.
40. The simplest unstable thought could provoke a reactionary response, while the inconsequential action of conduct could facilely disrupt the pattern of thought. When this pattern of thought is affected, then it ceases to be pure in its intention.
41. The consequence that results afterwards from the possible provocation of our thinking is calculated as unnecessary. Why should a person be distracted, with such mundane things that do not properly reflect our ethos? What good will result from that outcome?
42. Ipse facto, the visible consequence that results is the corruption of the impure soul at its most vulnerable state and engagement, with the mind and body. When the unity of the mind, body and soul are interrupted or corrupted, then it is extremely difficult to be in harmony.
43. The creation of ethos was designed to avoid, such unfortunate occurrences and collapsible thoughts that had prevented our mind to function properly and logically. Thus, the one thing that should matter is not whether we induce ethics by merely our conduct, but what do we learn from its influence?
44. We can be ethical and at the same time use thought to be morally guided and disciplined in our lives, as we display acts of liberality or eutrapelic wit. However, this alone is not sufficient to be completely ethical. Our acts of benevolence must not be overshadowed by our indifferences to people.
45. There is no distinct contradiction in this ruminative assertion of mine, or its relevance and complaisance, because what is being mentioned is the comportment of an individual. When we realise that, then we can assume to be more practical in our arguments.
46. Moral conduct is a considerable factor in the way we not only act, but it also dictates the way others perceive us naturally, in our genuine form. When we decide to be someone who we are not, we are attempting to alter our ethos.
47. Because of this, that is the reason that comportment is exceedingly of vital significance to the criterion of ethos and its kalokagathical implication. The belief that we are born inherently as good, does not equate with the teachings of the Oracle. We are taught that we are born with only the traits of comportment, but not with the meaning of their traits.
48. We often ignore in philosophy the consequence of moral conduct, or associate it to the sesquipedalian terminology of psychology. What is being discussed with ethics is the value of our moral compass and the need to discern that value.
49. It is the concept itself that is being addressed, not just the invariable nature of its regard, which is the method of reasoning. Ethics is an integral part of the Oracle, and it is fundamental that we understand what is imparted by its philosophy.
50. When we involve moral conduct in the conversation, we are assuming the state or condition of that particular behaviour exposed. I could attempt to explicate the signification of moral conduct, but what would be more educational would be its adherence to ethics.
51. The topic can be presumed to be something in general, but the practicality of the matter is that ethos requires its function. In life and in this world, we must construe the things that we are capable of manifesting and defining, as the core of our persona.
52. The immediate omission of that acknowledgement would be to not denote its philosophical value and be only paralogising then with senseless arguments. It is better to realise that ethics is a central part of the inspiring philosophy of the Oracle.
53. Without the value of its properties and elements, philosophy would cease to be understood beyond the metaphorical sense. Thus, ethics must be compatible to our way of rational thinking and it must be in compliance 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. The things that are then transmitted in nature are not necessarily reflected in the manner in which we perceive things.
55. On the contrary, it would then render the ethics specified, as not interchangeable with each other. That would cause a reasonable disruption of the mind and a lack of coherency. It is fundamental to the understanding of philosophy that we are able to determine decisively what is 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 the equilibrium of the mind, body and soul, we are susceptible to the things that deviate us or control us.
57. If this is not achieved, then the clarity of each variable remains indefinite, and there would be no familiar verity to establish as an undeniable foundation. To be practical in a matter is not injurious to the persona. This must be understood.
58. It will reflect in the instantaneous fluctuation of our present mood changes and velleities, with their noticeable intensification. What ethics permits us to do is to recognise the need to have a moral compass in life and a structure to implement.
59. These peculiar changes can inhibit our thinking and acting considerably, as well be the privation of logic and obsession of utinams that are unnecessary. How we enforce ethics depends mainly on our will and desire to be ethical in our lives.
60. We value the decency of our honour and the earnest token of respect personified, through the gratification of ethics within its endemicity. It must be stated that ethics alone does not rule over the conduct of a person. It merely provides a viable structure for its utilisation.
61. It is paramount that we actuate in accordance to ethics and be knowledgeable, with our introspection afterwards. If we are to aspire to the principal teachings of ethics, we must learn to inspire others that are in need of its actual guidance.
62. Its archetypal belief forms the best concept we can implement, with logical judgement and rationality we can adhere to its practicality in its nature. The essence of ethics is discovered in its practice. If we practise ethics, then we are attempting to adhere to its teachings.
63. If we are to propound the improvisation of its importance, then we must procure the motive for its optimal function. When we make the acknowledgement that it is wise to be ethical, then we are affirming that wisdom is fundamental to the system of ethics.
64. Human behaviour is not necessarily a reference to our action, but a reference to our thoughts and foreknowledge also. To establish ethics as a coherent belief is to confirm not only its practicality, but its ability to be inspiring also.
65. Ethics is the clear indicator of a moral pattern demonstrated that corresponds to the perspective we reflect with our actions, not our philotimon. Our morality will be constructed then, based on the inference of the imparted teachings of ethics.
66. What matters is not the sole admission of our guilt, instead the awareness of our comportment in life and conventionality. If we are to succeed in life, we must apply ethics that adhibit us to evolve as persons, with an ethical framework that is logical.
67. There is no need to eschew the state of our conceptual behaviour with the subtlety of induction, if we are conscious of its relevancy. When we are cognisant of the importance of ethics, we are capable of understanding the basis of ethos.
68. Our actions manifest are the example of moral guidance that we should appreciate, with just reverence and acknowledgement. It is impractical to believe that we could be morally sound, without the intervention of ethics to guide us in life.
69. Ethics create the reliable affirmation to the standard of conduct that we should strive to accomplish with our effort. It is that crucial effort that we provide that makes us diligent and mindful, about the genuine purpose for the necessary implementation of ethics.
70. The Oracle justifies the actual necessity for ethos in philosophy, as a natural concept of a reasonable persuasion and approach that is not a mere formality to be exposed, as a sign of superiority or self-righteousness. That would be interpreted as pretentious.
71. Our conduct is the embodiment of our actions and reactions that have been determined and established in time and effort. When we recognise that our conduct is conducive to the thoughts we express and the actions that we partake in their results, then we are able to know what is the lesson that must be learnt.
72. Thus, the relation between the mind, body and soul is compatible to its vincular nature and collaboration that are suitable, for the purpose of its firm establishment in our lives. It is for that reason that we attempt to live with the inspiration of ethics.
73. How we approach ethics is conditioned to the fundamental method that pertains to the interpretative notion of its design and purpose. As people, we learn to apply teachings that correspond to our way of thinking. With this realisation, we understand the meaning of ethics.
74. We can choose to acknowledge ethics as a relevant part of our moral guidance, or simply ignore its presence and be immoral in our conduct. It is ethics that is the firm establishment that we should procure to obtain its practice and guidance.
75. The sensible thought is that our lives require an equal balance of logos and ethos to adapt to the emergence of our ordeals and problems. It is not facile to cope with things that occupy our mind and conduct. It is precisely our conduct that is governed by our actions.
76. Ethics is a necessary prerequisite that takes precedence, over other nascent forms of practicality induced by the concepts of philosophy. Once we have concluded that relevance of ethics in regard to our behaviour and rationality, then we are knowledgeable to the things that we perceive as being moral.
77. Within the configuration embedded of our society, we are frequently confronted, with the uncertain nature of our future and possible anomic collapse. When we are cognisant to the fact that in life, we must confront situations that are imposing and difficult, we search for a method that will provide us with understanding, and that is ethics.
78. Therefore, we ponder the essential direction of our lives, in our general observations and reflections expressed. Life is not something that can be easily generalised, but a person learns about morality, through the effects of ethics.
79. The system of ethics is not devised to morally oppress our thoughts, but to conduce our mind to sensible propriety and acts of beneficence. It is that aforementioned ethics that provides us, with the instrumentality to enhance our moral compass.
80. It is not a fundamental question whether or not, we are corrupted or not, because the incidence of corruption is predominantly visible in its occurrence and manifestation. Ergo, the lesson that must be applied and learnt is that corruption is extensive in this world.
81. Thence, by our natural disposition or mien, we are conscious of the state of our active cognition that contributes to our physical and mental stability displayed. The reason we apply the practice of ethics is to seek the betterment of the mind, body and soul.
82. For that reason established, the concept of ethics is an intrinsic part of the commonality of the philosophical element of ethos. It is its application that we must adhere to and assimilate its effects. Being ethical means that a person is conscious of their comportment.
83. Our time spent on our multifarious errors committed is a vivid example of the reversible nature of our actions that can be rectified with orientation and discipline. The manner in which behave depends on the beliefs that we adhere to and the conviction we uphold.
84. At times, we react with incisive wit and observation, but our conduct is judged on the evident demonstration of the actions taken. If we go down the path of self-destruction, then our actions will be consequential. If we follow the teachings of ethics properly, then our actions will be responsible.
85. If we were to make a broad description of ethos within our subjective analysis, we would start with the principles and practice of ethics. It is the ethics that we aspire to that makes us moral and conscious of our world and the people in that world.
86. Ethics is an excellent or exceptional attribute to our character, and respectability that reminds us of our affinity with other human beings. In order for a society to be assumed moral, it must project the image that it has an establishment of ethics.
87. There is no doubt that we are conscious beings that react to our circumjacence daily, when we are constantly confronted, with different situations that are evolving and changing. With change, there is a new sense of belonging and life that is yearned.
88. The presence of ethics is a steady reminder of our cognisance, within an equable form and characterisation that best describes its process and function. Our character is shaped and confirmed by our conduct. It can be defined with either morality or immorality.
89. We are born with the innate ability to learn, yet it is the maturity of the process that develops then and becomes conscious to our mind. Once we are able to distinguish acts and thoughts of morality from immorality, then we have displayed, a great measure of ethics.
90. When we have reached the stage of absolute awareness, the clear distinction with ethical behaviour and unethical behaviour is magnified and personified by actions. What is fundamental about ethics is that fact that it permits us to grow as a person and with our thoughts.
91. We can proceed to the understanding of how the moral guidance of proper ethics should be applied conscientiously and logically. In order to effectuate that task, we must first be aware about the specific reason, then the boundaries of the mind.
92. If we were to scrutinise the cause and effect of our daily comportment, then we could assume that there is an obvious pattern for this behaviourial trait demonstrated. What we should know is the fact that life is a circumstance of endless chapters that we begin at birth.
93. To attempt to reconcile ethics with rationality, would signify a protractive paradox of thoughts converged that are concatenated to the pattern of the action conveyed. Thus, what we should remember is that as individuals, we are evolving in some form. For some people that evolution is transparently rapid, but for other people is a gradual process.
94. By admitting to this actual occurrence in the end, we are acknowledging the importance of ethos and its general evolution with regard to people. It must be stated that ethics when utilised correctly is the strong foundation for our ethos.
95. What is meant by its function is the mind's ability to coexist with the body and soul, within the operation that it corresponds to existentially. When we are logically just is when we are ethically moral. Both of these qualities represent the quintessence of the concept of ethos.
96. The apparent determination is focused on the perception of our calculated actions and thoughts presented and displayed by our ethics. Whatever definition we use to describe ethics depends on the perception and interpretation we have of our human nature.
97. Without the application of ethics, we would be incapable of distinguishing what is right from wrong, within the semblance of the truth. It would not exclude our capacity for morality, but it would imply that we would not be able to reason that morality.
98. Ultimately, the status of our awareness contributes to the immediate actions of our comportment, and the outcome is discerned with the reaction that is taken afterwards. Thus, the mind is compelled to action, when the body is compelled to thought. We can construct a purport for our actions, but we must have a moral structure to determine the things that we define as moral or immoral.
99. Whatever we surmise as modesty is greatly superior to the inferiority of senseless hautein, and callosity that does not reflect the concept of ethos. Modesty is a trait that adhibits us with its capability to be humane and more considerate about life. That is why, it is important to possess and exhibit modesty.
100. The form of ethics that is the most sought is the one that we practise, not the one that we impose with our self-righteousness. The one true thing in our human nature that gives us control over our emotions and conduct in our lives is the remarkable application of will.
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