The Oracle Chapter 1 (Logos)
Lorient Montaner
Logic
(Logikí)
1. The Oracle describes logic as the precise study of the principles and criteria of any valid inference and demonstration. It is the genuine concept of logic that shall be discussed and analysed, with the meticulousness of knowledge.
2. Logic is the systematic exposition of valid inference deduced, and forms the basis of our thought process first perceived, then conceived. It has existed and operated for countless centuries throughout the history of humankind.
3. In Aristotle’s syllogism, the system of thought regards assertions of the subject-predicate form as the principal expressions of truth, wherein characteristics or properties are demonstrated to be inherent in individual substances. In every discipline of human knowledge, we seek to establish order in a logical manner that may be understood. Aristotle discussed his types of syllogisms, which are known today as the analytic method and the dialectic method.
4. Logic represents the actual nature of what is perceived as reality, not a doxastic surreality that obfuscates our minds through fortuitousness and misconceptions. Thus, it is essential to understand that logic, within the concept of logos, is highly dependent upon its function.
5. Thought, language, and reality are all isomorphic, and careful contemplation of our expressed words assists in understanding the logic of that expression knowingly. The idea that we might never truly comprehend the mind and the universe is not an inaccurate surmise, yet it is not implausible that within the framework of our human limitations, we might reach a certain level of legitimate comprehension.
6. Logic is considered formal when it analyses and represents the indisputable form of any valid argument, exposed through prolepsis and diairesis. Within the various studies of philosophy, it is transcendent in its teachings and theories.
7. Inference is a deduction, whereas implication is a consequential thought conveyed through kyriology. Aristotle accentuated the need for the development of logical thinking when he said, “It is the mark of an educated mind to be able to entertain a thought without accepting it.”
8. Logic is essential to rationality in all forms of human philosophy and to the purview of the contemporary mind of Homo sapiens, who are continually evolving in their thoughts and understanding. We have learnt far more about the world than we once knew.
9. It signifies that illation may be chosen from sound deductive reasoning based on defined premises. It is similar to mathematical logic, though ampler. Rational thinking encompasses logical thinking. Thus, logic is a subsection of rationality.
10. The Organon was Aristotle’s body of work on logic, with the Prior Analytics constituting the first explicit work in formal logic, introducing the syllogistic. Today, logic is divided into four categories: informal, formal, symbolic, and mathematical. I prefer the philosophical interpretation of logic, which I conceive to be: Conceptual Logic– based on the concept rather than content; Inferential Logic–based on inference with absolute content;
Predicated Logic–based on the predicate of content; Systematic Logic–based on the system of content.
11. The apparent amalgamation of a thesis and antithesis creates the synthesis that reveals the element of logic. Inferential logic resembles Aristotelian logic. It is through the teachings of Aristotle that we have learnt to distinguish logic and propose our own concepts and interpretations.
12. Our minds perfect logic through knowledge, awareness, and wisdom, as our faculties acquire these variables intra vitam, throughout time. When we permit the mind to access logic, we discover the capacity to enhance our cognition effectively.
13. Logic is cognisant of the common distinction between the illogical and the logical in its ergon and application. To understand the essence of a thing, one must determine the what, the when, and the wherefore of all things. Ipso facto, its origin and necessity are thereby fully established.
14. Logic is the most vital factor within the concept of logos, designed to refute any form of antilogism. Logic is the algorithm of a perfect thought. It is not the perfect model for rational thinking, but it signifies the affirmation of the closest method of ratiocination that human beings may aspire to; although it is not enlightenment.
15. Decisions, as well as actions are determined by its elaborate system of thought and zetetic approach. What we understand rarely occurs fortuitously; instead, understanding is often the result of a foundation built on logic.
16. The process through which logic functions is progressive, implicating the communicative need for thought and the participation of the mind to enable such thoughts to align with logic. The system of logic presented by the Oracle is one measured by its efficacy and instruction.
17. Calculated thoughts predicated on the antecedence of logic, and which are neither dilogical nor necessarily circumlocutory in nature, embody themselves in the mind. The essence of logos is reflected by the order of logic and its comprehension.
18. Within the definition of philosophy, wisdom signifies universal truth, and logic is the true foundation of that realisation. Once we fully understand the meaning of logic, we may recognise the unique operations of its function.
19. Logic is a practical foundation, structured on the premises of apodicticity and pragmatism, rather than philodoxical notions, which offer no substantial meaning in their arguments. One might argue that logic is not viable for belief systems such as religion or certain scientific paradigms, but in philosophy, it serves its essential purpose.
20. It must not be confused with instinct or intuition in its inherent structure, for logic is the confirmation of the immutable force that governs, and intellect the undeniable force that reasons. Ergo, when our minds are governed properly by logic, it becomes the core of our thinking.
21. In its procurement lies the valuable assertion of this philosophy: that logic is the direct link to the mind. It is linked by the influx and flow of our emergent thoughts, processed and exposed to the realm of reality.
22. The value of logic lies in the affirmation of its potency and endurance, as a transparent component of the ennoia of logos. When we construe the basis and meaning of logic, we contemplate a sound structure that enables our minds to be reasonable.
23. Undoubtedly, logic at times comes into conflict with the intrusion of quale (instinct) and the nomological law of logic, which are claimed to be existential by those who dismiss its practicality and conceptualisation.
24. Thoughts are governed by logic to a certain extent, especially when such thoughts are not evidently unbalanced nor a decrescent factor as demonstrated in our expressions. Logic, in general, is not to be understood as the sole solution to irrationality.
25. The primary function of logic is to discern difference from one extreme to another, within a cognitive method exerted by the mind and its capacity to identify logic efficiently. This method is exemplified by logos.
26. Logos, ethos, pathos, eros, cosmos, and anthropos, which are the elements of this philosophy are governed by knowledge, wisdom, and above all, the organisation of logic. Logic, therefore, is the very purpose of our thoughts, and a realisation of the mind introspectively.
27. The answers to our questions are achieved through its erotetic process, which is not anapodictic in its completion or utility. When we compose our thoughts through the function and practice of logic, we reach the conclusion that logic is indeed viable in form.
28. Its method is derived from incontrovertible facts, not from apophthegms or misapprehensions we assert erroneously in our positions or arguments. To argue that logic is unreliable is to assert that it cannot sustain itself.
29. Facts that are vivid representations of absolute truth are made visible through communicable transparency and acceptance displayed via logic. It is essential to understand that facts alone do not constitute logic. There must be something more to establish a basis, and that is ratiocination.
30. A consistent argument may be established that the operation of logic is indispensable to the equilibrium of mind, body, and soul. Upon this conclusion, we may surmise the relevance it personifies when logic is expressed at its fullest capacity.
31. It is neither a facile nor a difficult presupposition to prove meticulously as an essential concept, nor to adhere to its useful benefits, when the argument presented is based upon the establishment of a philosophical acumen or conviction.
32. Rather, the conventional belief is that logic may be considered a theory that does not require proof or disproof, with any legitimacy resting on its viability, unless the argument is presented as scientific, not philosophical.
33. The relevance of logic to the Oracle is irrefutable and should never be likened to the notion that it is a mere supposition or, at best, a belief. When we describe the importance of logic in the structure of logos, we are referring to its purpose within philosophy.
34. Society has endeavoured to implement logic in its laws and governments, yet it has failed to apply its factual design and most basic principles over time. Thus, the lessons of logic must be learnt and examined through the lens of reasonable explication.
35. The argument of reductio ad absurdum is grounded in a theory of logic that is not a prevarication of this philosophy. All philosophical arguments that are rooted in reason should be applicable to logic and provide a foundation for its necessity.
36. This innovative and expository form of logic is known simply as dialectics, which has long been utilised and practised within philosophy. Ergo, it may be stated that the concept of logos is measured by its method of application and its coherence.
37. Plato used the term to refer to whatever method was recommended as a vehicle for philosophy and for understanding how the mind operates in its true essence and function. Philosophy has always imparted its teachings upon society, and philosophers have always existed.
38. Zeno is believed to have been the principal originator of this remarkable form and conception. What we may learn from it is a concept applicable to our quotidian lives, helping us to understand how the mind functions as an instrument.
39. Logic simplifies and governs our provisional thoughts and actions in accordance with our assertive judgement and beliefs. When we engage with logic, we manifest within our inner mind the thoughts compatible with logical structure.
40. Without such judgement, the mind cannot distinguish what is morally right or wrong and succumbs to revealed errors. Logic aligns with morality, for it aids us in our social comportment.
41. Human behaviour is governed by the stability of our innate logic within our living existence. When we lose control, we are, in essence, struggling within our thoughts to reason. Logic is what comforts and strengthens the mind.
42. Without it, we would be overpowered by our sustained emotions and instinct, with all their disharmony and imposition. Therefore, we require logic to stabilise the mind and to nourish it with rational thinking.
43. It was devised to tame those potent emotions and precise instincts that might otherwise consume us with negativity and trivial concerns unrelated to logic. This is why logic must be analysed and understood.
44. We all possess an inner self that displays traits common within the microcosm of primitive humanity that render us relevant in the world. Logic is what enhances the mind and enables us to uncover the meaning of logos.
45. It is ultimately what distinguishes us from other known primates in terms of knowledge and incompatibility. Humans possess capacities that other species cannot express or demonstrate through logic.
46. Logic is initially stimulated by patterns of thought and is analogous to a mathematical equation or process of ratiocination. However, what is described within the Oracle is purely philosophical logic in its essence and argument.
47. Plato formulated three questions concerning logic: "What is it that may properly be called true or false? What is the nature of the correlation between the assumptions of a valid argument and its conclusion? What is the nature of its definition?"
48. Logic extracts answers from questions through the methodical application of reason, not through illusory chimeras that deceive rational thought. Thus, it is essential to recognise that clear distinction.
49. It is intrinsic to the preservation of the body, mind, and soul that we adhere to this notion of logic in its abundant forms and applications. We must reflect deeply on its immense value and impact on our lives.
50. Hence, logic’s direct involvement in thought processes is construed precisely as a fundamental pillar of philosophy and as a vehicle for teaching its function. Through philosophy, we learn the rare connection between the mind and logic.
51. Logic is the only applicable method for interpreting the distinctions of the constructs we ideate. It is the rule of thought and the foundation of reason. Ergo, when we engage in deep thought, we apply a measure of logic to our reasoning.
52. If we do not apply logic to the solution, then that solution lacks practical meaning. It would not be simple in nature, nor would it represent the true answer to the dilemma. What is essential to know is that logic is a structure we apply with coherence.
53. Nothing can have true meaning without the precedence of a conciliatory effect invoking the use of logic. When we think, we process thoughts through the mind. When we rationalise them, we are applying logic.
54. Logic concerns itself with proven facts and undeniable truths, prevailing over impractical contingencies. Yet facts alone do not sustain the function of logic, nor are they always reliable in logical frameworks. We cannot base decisions on facts without awareness of their relevance.
55. We may refute its elementary function, yet logic remains a structure of organisation and reason. We must pose questions regarding the relevance of reason: What is reason? What causes it? What is its origin? Why is that reason necessary?
56. Logic is neither partial nor impartial; rather, it is practical by design and clarified in expression. It cannot be impractical when properly emphasised and demonstrated within philosophy. The purpose of logic is to establish a system congruent with the mind.
57. Logic is a steady assertion of the universal truth and its extension beyond mere supposition. We may infer many things from the mind and assume they are logical, but they become logical only through their foundational consistency with reason.
58. Logic is an active mechanism within the unity of philosophy. It does not invalidate the causation of any epiphenomena or phenomena. Its practical nature is valuable to the mind. Though some things appear beyond logical grasp, this does not render logic implausible.
59. From the pure conception of logic, the mind advances into intuitive exploration of its vast capacity and enduring essence. We learn the value of logic when we distinguish what corresponds to it from that which does not.
60. Reflecting on the importance of logic is a natural function of our inclination to develop the mind through sustained thought and flow. When we activate the mind and consciousness, we uncover logic.
61. The mind interprets random thoughts into specific ideas and resolves them through reasonable argument, which we then establish as logic. We must not make logic difficult to apply or incompatible with the mental faculties that assist the nous.
62. Every argument must lead to a consequential order of reasoning accessible to the mind. Any superfluous objections or interruptions should be regarded as irrelevant to the proposed argument. Thus, in discussing the philosophical concept of logic, we must define its purpose.
63. From that known correlation, we attain a practical and expository conclusion that permits us to comprehend its validity in meaningful form. The principles of logos are not intended to be difficult or inaccessible.
64. When we recognise a common principle or subject, we naturally apply ruminative thought and practical reasoning to assess its relevance. This is neither unusual nor incomprehensible.
65. From such cause and effect, we reach the heights of universal knowledge and wisdom through deliberate consciousness. It is important to highlight this realisation, for it is consciousness that allows us to enhance our logical thinking.
66. Although doubt is incomparable and indeterminate in nature, logic, by contrast, is the quintessence of structured thought and reason. Certainty removes the suspicion of uncertainty. While we may never know everything in life, we must acquire sufficient knowledge to apply logic effectively.
67. In our mind, we deduce a series of calculated thoughts from logic that define our ultimate level of understanding, despite its assumed complexity. There are numerous things that the mind occupies itself with and the utility of logic. What these things ultimately effectuate is the awareness of our mind.
68. Thus, the premise for the Oracle is to procure the evolution of our developing enlightenment, established through the immersion in those thoughts that require our intense consciousness. If we do not apply this consciousness, then our thoughts are invalid.
69. The necessary preservation of the mind is certainly interchangeable with the body and soul. The mind is an instrumentality through which the body and soul connect daily, in our decisions and actions. When our body, mind and soul are linked together, they become more productive and logical.
70. Once the inception of logic is revealed, then its significance is utile and accessible to the practice of its ultimate purpose that the mind seeks to establish through the process of logic, and construct as the basis for its implementation.
71. Its practicality serves the genuine purport of an introspective observation of our intellectual awareness and ability. We should not confuse intellect with logic. One is the capacity; the other is structure. In philosophy, they are compatible with one another.
72. Logic manifests in our resolution to activate a precise mechanism that provides answers to our questions and inquisitive nature. Once we have understood that, we can proceed in the endeavour of establishing logic as a reliable method of rational thinking.
73. Our intrigue to discover logic confounds us to the point that we tend to elaborate the concept of logos meticulously, with the utmost need to discover its important capability that we acknowledge with determination.
74. Logic is also a reliable discipline that thrives masterfully on the threshold of our emerging thoughts, when exposed and used wisely. When we reach the ultimate state of enlightenment in philosophy knowingly, we obtain in return its purport.
75. The interesting development of our knowledge and wisdom is attached to its general principle and usage. This is what we apply in order to comprehend things that we fail to discern through our thoughts. There are simplicities in the mind, as there are complexities. We must learn to distinguish them.
76. We can exist with instinct and intuition, but our mind would be incomplete in its activities without any foundation of reasonable thought to implement. Thoughts are either good or bad, useful or useless. We determine their ultimate validity.
77. Therefore, the requirement of logic is substantially present within the elementary process of its evolution or development. How could we expect to proceed in our thoughts, if we do not have a strong foundation for the inference of those thoughts?
78. How we substantiate the effect of its direct involvement is related to the state of our mind and its ability to be effective. If we do not have a rational mind, we struggle to be coherent and intellectual in our arguments or propositions.
79. With a sound mind, we become conscious of the relevance of our thoughts and actions. It allows us to be introspective within the framework of our mind. It is important that we realise that without a sound mind, our thoughts are incoherent.
80. To be perceived as intellectual does not imply logic. It merely regards logic as a plausible derivation of intellect. We should not conclude that, because we have intellect, it must supersede logic. Logic does not function in that manner.
81. The marvel of the mind is not constrained by the simplicity of the operation of logos postulated. The mind has a capacity, and logos has the method. When we have determined that specific method, we can implement its optimal function.
82. There is an infinite degree of our mind that is functional in our profound contemplation, disclosed and exposed to thought. The quantum of the thought depends on its usage and what reason it represents in its apparent demonstration.
83. Continuously, logic exemplifies the notion of a constant and abstract expression. It is a vehicle for the expression of the mind. When the mind is fully developed in its evolution, our thoughts can then be influenced by the impact of logic.
84. To experience the fulfilment of the mind, we must enter the state of the conceptual being of logic, in its most fundamental form and expression. To be enriched with the philosophy of logos is to enrich the mind with the most heightened awareness.
85. When we impart philosophy, we are essentially discovering a recurrent format that is inspiring in its composition. The teachings of a philosophy are predicated on the ability to instruct sufficient knowledge and wisdom necessary for the health of the mind.
86. What is meant by that assumption is an association of our mind with our behaviour. Our mind controls our behaviour. When the mind is one with the body and soul, it presents a person with the stability that allows all three to function as one.
87. The discernible trait of logos is well defined within the concept of this elaborated philosophy. It is within the Oracle that a person will eventually discern logic and find purpose for that logic to exist. Its effectiveness will be determined by its correct utilisation.
88. What is finite about logic is its nature within the continual flow of thoughts in our mind that proceed with a great measure of reason and deliberation. Logic is the instrument that maintains the equilibrium of our rationality through its function.
89. A principle cannot be easily recognised if there is not a prime element that elucidates that feasibility with effectiveness. Thus, what should be known about logic is the purpose it serves and how effective it is for the mind’s evolution.
90. Ergo, our mind is exposed to the advenient forms of beliefs and multitudinous interpretations that guide our lives daily. We could choose to implement other methods of rational thinking, but we must choose one that provides us with consistency.
91. Logic is the evident function in logos that is most often misconstrued and misapplied by societies and their misunderstandings. Societies tend to utilise methods of instruction that are advantageous to their systems of belief and tradition.
92. Thus, it is a magnificent theme that transcends the singular notion of a systematic practice opined or elaborated by philosophy. The Oracle is designed to enlighten the mind with concepts and principles embedded in our thoughts, through the natural process that is logic.
93. What we typically express at times as ‘practical’ is not always compatible with the rationale of logic, since logic is demonstrative within the mind of the individual. It is illogical to assume that all people who express logic think the same.
94. There must be a general basis of universal truth that corresponds to the method of our thinking, and this is the basis of logic that establishes the inception of our rationality and the purport for our mental faculties to be displayed.
95. Logic is undoubtedly, in philosophy, the most accurate system of expressive consistency, despite its misconceptions and intricacies. It is the one element of logos that allows us to broaden our thoughts and conceive ideas that are rational, not irrational.
96. What it requires is not too difficult to accomplish, if we are assertive in our concentration and resolute in our practice of logic. Thus, it is not impractical, nor should it be devised to be misunderstood. The things that are often difficult to understand are those which we either dismiss or ignore.
97. As an individual, I am fully conscious of the state of logos and its pertinent nature to my existence. It is vital to the way our mind functions, and necessary to the thoughts we convey and experience. What we experiment with in logic is something that we find rewarding. It is intellectual, and it is refreshing.
98. Within the general perception of logos, our logic is the indispensable application of instruction, and from that instruction we gain a better perception of its purpose and the reason we utilise it in the first place. We should remember that logos in philosophy is based on the principles elaborated by the mind.
99. Intellect is acquired through its meticulous application and adherence. It is often used to enhance our knowledge and wisdom with efficacy. By using our intellect, we are capable of realising the effects of our thoughts and their expansion.
100. When we address the fundamental concept of logic within the philosophy of the Oracle, we discover that logic is procured through the sagacious teachings of logos, and it is the quintessential aspect and trace of intellect.
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