The Oracle Chapter 1 (Logos)
Intellect
(Dýa noia)
1. The Oracle defines intellect to signify the faculty of thought, judgement, abstract reason, and conceptual understanding in the philosophical sense. It is a nous that is existential and evolving, in our minds and our continuous thoughts.
2. There are in my consideration of intellect the essential elements of logos. Eidos (form), Aition (cause), Hypolepsis (conception), Aesthesis (perception), Hypostasis (foundation), Catanoisis (comprehension), and Noema (recognition).
3. Intellect should not be confused, with the conceivable nature of our human wit and its considerable difference. Wit is the capacity for inventive thought and swift understanding, whilst intellect is the faculty of reasoning and comprehension objectively, especially in regard to abstract matters.
4. Ignorance is the description of the lack of knowledge, but it is more what we fail to truly understand and cannot explain, as thoughtless individuals. Although intellect lacks emotional engagement, it is not strictly limited to incontrovertible facts.
5. When utilised in conformity to the mental capacity of its undertaking, it is a pivotal part of our cognition. Intellect is the extraordinary universe of thought and reason that accompanies our logic and consciousness. Ergo, it is necessary that we understand how it functions within logos.
6. Intellect is the experimented progression of its realisation that permits a certain enlightenment and improvement, within behavioural responses that are habitual and compatible with rationality. Once we fully understand its capacity, then we could attempt to measure its effects.
7. It is the prime essence of our developing intelligence and enables the actuality of our perception to function, in accordance with its purpose. The things that we comprehend the most are such things that we relate to or gravitate to their nature.
8. The distinction is that intellect is a natural disposition in humans and intelligence is more of an acquired trait demonstrated. It should not be presumed that to be intellectual or intelligent defines superiority over others that are considered less intellectual.
9. As human beings, we inherit the structure of intellect and intelligence we learn by mere instruction provided. This is how we typically function, within the perimeters of both. We learn things that guide us by rote and ordalium, or by intuitive perception.
10. We have the capability to instruct, as to be instructed subsequently, in an efficient manner that will serve us in our thoughts successfully. If we are to succeed in our understanding the manner in which we perceive things about life, we must proceed with the recognition of our emerging intellect.
11. Intellect can manifest in numerous forms present that are applied, in different ways that are presumed to be polysemous in its connotation, but it is the interpretation of what it represents that permits us to construe its function in logos.
12. It allows the mind to compute abstract thoughts into precise knowledge that evolves naturally into attainable wisdom afterwards. Wisdom that provides for our knowledge and is the true basis for the need of the development of our intellect.
13. The increase of its potential is determined, by the adaptation of the intensity of its growth and its effectiveness. When we take into consideration that a quantum of intellect utilised has the plausibility of transforming a rational thought into a brilliant idea, we are marvelled.
14. Since the original conception of intellect in philosophy, it has always been an integral part of the general laws of interpretation and implementation that influence its perception. It is better that we adhere to the principles of logos, for the development of our intellect.
15. Ergo, its main inference is emphasised by the compilation of organised thoughts that sate our mind, with an acquisitive propensity and purpose established. We must find purpose and meaning to all things that are intellectual and rewarding.
16. The coherent extrapolation of its components is expressed, in the proposition of its justification and its capacity. When we are able to expand our intellect with logic and consciousness, then we can expand the mind to seek beyond its normal horizons.
17. The inherent elements evinced of intellect are comprehension and sagacity that we tend to ignore with our emotions and instinct. We should not eschew the things that we need, for the things that we merely desire and attempt to fulfill.
18. Analysis is required to effectuate the actual separation of these distinctive elements of an existential comparison in nature. When we contemplate the importance and relevance about intellect, we are essentially analysing the difference between one thing from the other.
19. The codification of the principles of evidence and cognition are representative of intellect and its ability to be applied, with the adherence of those principles established.
20. The validity of its capacity exists, beyond any empirical abstractions that exceed logic and the function of the mind per se. Verily, when we are discussing the actual concept in philosophy of intellect, we are denoting its capability.
21. Intellect refers to the ability of the mind to come to correct conclusions, about what is true or real, genuine or false. It is meant to solve any difficult problems or enhance our vision of life, but it is not the solution for irrationality.
22. Intellect in relation to the cognition and rational mental processes gained through external input than simply internal, provides for our minds the option to reach another level of consciousness and process of thinking that we already have.
23. A person who uses intelligence and critical or analytical reasoning in either an overt or a private capacity is often referred to as an intellectual. This is a term that is applied often, but it is erroneous in the comparative sense.
24. Due to the lack of emotional and sensitive engagement, intellect is sometimes considered to be strictly limited to facts, not going beyond mere raw knowledge ascertained. Although that could be the general perception, we should not concede to that notion.
25. Intellect can possess a high level of complexity and avoid linear and formal logic patterns, by referring to mental processes deduced. In the philosophy of the Oracle, intellect when properly manifest is the representation of the explorative nature of our mind.
26. Experience plays a crucial role within the formation of intellect. Through solving life problems people can ultimately reach intellectual enlightenment and improve their behavioural patterns to act more reasonably and appropriately in the future.
27. Where science focuses on the theories of a contingency to decipher intellect, philosophy does not depend on them necessarily, since cognition indicates intellect. Thus, what is germane to philosophy is the belief that intellect embodies the human mind and soul.
28. This concept assists, in the progression of a developed intelligence and its process. This process assists us in our understanding of its purpose. When we understand what intellect is and what we can achieve with it, then we can apply the essence of intelligence.
29. Only a quantum of intellect is understood; even though it has consistently evolved in science. Intellect is an evolving theme and discussion, within the emergent teachings of philosophy. The extension and the growth of intellect empowers the mind to think more lucidly.
30. There are intrepid philosophers that consider it the definitive application of the climax of thought and its stability. The nous which is intelligence in philosophy is not something that is innate, instead, it is acquired with consciousness and diligence.
31. Regardless of its conceptualisation, intellect has been attached to the mind of the species of human beings, since their genesis and inception of ratiocination were established. There is a gradual process of intellect that we enhance in time and effort.
32. The mind is the principal recipient of its episteme and anomalous force of creativity. It is the mind that occupies it capacity and potentiality, but intellect can provide us with a better option to optimality, as a transpicuous mechanism for rationality.
33. The perception we have of intellect is established, upon the measured premise of the consequential thoughts and ideas that are conveyed, within the pattern of intellect. A pattern that we tend to misunderstand or make the assumption that it is limited in its nature.
34. Thus, the relation between intellect and the mind is defined by the calculated thoughts that are situated accordingly and the expression of the mind. These two things operate in accordance to the necessity and desire for the amelioration of our thoughts.
35. Intellect is not an inopinate method that eschews any form of elucidation or doubt in our mind. Verily, what is achieved with intellect, provides us a great measure of knowledge and wisdom that we construct, as the basis for our intelligence.
36. It is thoroughly explicated, through the deliberation of our thoughts and actuation. Until we fully realise its capability, we can only intuit its prime function, through its faculty of reasoning. It is that faculty that adhibits us the possibility of using our knowledge and wisdom philosophically.
37. How often do we contemplate the notion of its immediate involvement and complexity in our lives? There are things that we deem intellectual, and other things that we ignore with this faculty of the mind. We often deem things to be either relevant or irrelevant.
38. There is no credibility in the presumption that intellect is only a premise of philosophy that we presuppose, as a probable factor to our rational thinking. An individual cannot be assumed to be rational with intellect alone. That individual must gain proper knowledge and wisdom.
39. To surmise that is the case, it would mean that we would acknowledge that it is based on an unfounded theory that is solely shared by a handful of philosophers that are not in full agreement. To better comprehend the notion of intellect, a person must be aware of its function.
40. On the contrary, it is expressed amply in the thematic ideas of science and religion, as well in their variety. The benefit of intellect is that it provides us with an ability to develop our mental faculties, and at the same time, to create innovative ideas and concepts to revolutionise the world.
41. What we know to be the genuine truth of intellect is resolved by the impact of its capacity and utilisation. It is significant that we comprehend the entirety of that capacity and know how much of it we could possess if we only were aware of its magnitude.
42. The Oracle attests to its great influence, and the properties that it possesses, with its irreducible variables and productivity. Intellect is a great asset to possess. It displays our progression in life and with our thoughts conveyed into ideas.
43. As human beings we are not infallible, and our thoughts are susceptible to mistakes and zoilism. Until we learn that lesson, we shall not be cognisant about the importance of that admission. Thus, we should not omit the acceptance that we are not perfect beings in creation or adaptation.
44. It is intellect that maintains the fluidity of our continuous ideas and thoughts evoked in our diachronicity of living. When we are using intellect, we are seeking knowledge and wisdom. By seeking them, we become more intuitive with our intellect.
45. There is not one antevenient or gradual path to ascertain its complete fulfilment in life. Intellect is a thing that few of us know its full extent and its capability. We merely attempt to understand the true essence of what it represents and how to apply it with our effectiveness.
46. What you then apply from this concept will be understood, as the firm acknowledgement of an active intelligence that has been awakened. An intelligence that provides us, with the necessary instrumentality that we could progress.
47. We cannot overlook the mere emphasis of that actual implication, with doggedness and contradictions that are rhetorical in essence. What we should remember is that intelligence is susceptible to the alteration and amelioration of our thoughts.
48. Instruction has always been considered the initiative, for the basis of any developing form of intelligence. Thus, we must have a reference for the usage of intellect, if we are to progress with our rational thinking. To attempt to understand intellect, we must first contemplate its value.
49. The premise for the elenchus is established through a logical method, but it is intellect that increases our knowledge and logic. Intellect is capable of evolving with intelligence, and it is probable that it has the real capacity to increase.
50. The aforementioned method is known periodically, as the inventive Socratic method. It was a genuine form of cooperative argumentative dialogue between individuals, based on asking and answering questions to stimulate critical thinking and to define ideas and underlying presuppositions.
51. Although the argument can be considered elenctic, this method of teaching through enquiry is very effective in obtaining the benefits of intellect and intelligence. When we are discussing intellect, we are generally explicating the reason for its purpose.
52. Herein is the argument, and its necessity that at times is debated, with discursive arguments and presuppositions that abate in useless perorations and analysis. To deduce something that is perceived as intellectual, a person must presume that something must consist of intellect.
53. Therefore, the purport that it serves is recognised subjectively and expounded, on the basis of its influence and relevance. Once that has been established, then the subject of intellect can be elaborated by concepts of philosophy.
54. Intellect is determined, from the conglomeration of multiple thoughts and ideas that have progressed into a substantial concept developed. When that development involves rational thinking, then it becomes an effective method for the mind.
55. If we could concede to the argument that without it, our thinking process that stimulates logic is incomplete, then the entirety of this element of philosophy is of the utmost importance. What is learnt about intellect is what prepares us for moments, when we must depend on its accessibility.
56. The ability to interpret not only simple thoughts, but more intricate and computed thoughts is the key to assist the pattern of intellect. By focusing on the need to expand our intellect, we are then contributing in the process of its evolution.
57. When our intellect is used wisely, we further the causation and progress of knowledge, wisdom, logic, thought and consciousness provided. With the instrumentality of intellect, we learn that our mind is a mechanism that empowers us gradually.
58. Intellect is the highest degree of the faculties of thinking, judging, abstract reasoning, cognisance and conceptual understanding obtained of the human mind throughout the duration of our lives. We should not forget that it is something that we all possess with its capabilities.
59. Thus, it is not solely limited to the considerable effects of its consciousness and consecution, because its veracious capacity of its expressible method is fathomable and feasible to our mind. Our mind is what gravitates to intellect.
60. It is imperative that we understand the entire concept of logos intellectually, with its deserving properties elucidated and provided within its context. If we do not learn the importance of intellect, then we shall be limiting the progress of the mind.
61. How intellect gravitates to the attention of our mind is an emergent mystery that Aristotle had attempted to explain in his book the Nicomachean Ethics. He stated that intellect or nous is directed at what is ultimate on both sides, since it is intellect, not reason that is directed at both the first terms horoi and the ultimate particulars, on the one side at the changeless first terms in demonstrations, and on the other side, in thinking about action, at the other sort of premise, the variable particular; for these particulars are the sources archai from which one discerns that for the sake of which an action is, since the universals are derived from the particulars. Hence, intellect is both a beginning and an end, since the demonstrations that are derived from these particulars are also about these, and of these one must have perception, and this perception is intellect.
62. Whether we choose to then acknowledge the correlation of intellect with intelligence is entirely of a consequential nature. What is relevant is the fact that we do not require intelligence for intellect, but we do require intellect for intelligence.
63. We tend to equate with a certain equivalency, intellect and intelligence, within an artificial or superfluous analogy. In the teachings of the philosophy of the Oracle, what should be adhered to is the fact that intellect will guide us, as far as we allow it to progress.
64. From that unique analysis undertaken, we are consciously alert to the state of our progressive capability revealed. Ultimately, what we learn is that our mind is an incredible thing to possess and to explore willingly. Our consciousness activates our intellect.
65. The premise to the argument demonstrated is the facility generated by the completion of our heightened state of sapience that organises our intellectual thoughts, in accordance to our ratiocination. This process of thinking is one that functions with the faculty of intellect.
66. Thus, what is considered unpredictable is the level of intellect that we absorb constantly and knowingly. There are things about intellect that require more time and more knowledge. Certain things that are regarded as propitious, while other things that are regarded as fruitless.
67. Its expansion is measured with the knowledge and wisdom obtained naturally, through meticulous cogitation and circumspection that are easily understood by our mind, but presumed to be intellectual, when it is not. I prefer the notion of intellectual awareness.
68. The degrees of our intellect that are reached are aspired by the increasing urge to advance our mind and maximise its full potential. In life, we should strive for the betterment of the mind, body and soul, in order to achieve a resemblance of enlightenment.
69. There is a certain aspect that we philosophise, within the context of that aforementioned assertion that we can apply the utilisation of logic. The Oracle provides us with guidance through its philosophy, and it is that philosophy that we adhere to its teachings.
70. Even though we think about intellect as an intricate matter, it is a simplistic form of analysis and ratiocination applied. Once we have comprehended its unique capacity, then we can employ its benefits with success and substance.
71. We are in control for the most part of our thoughts, when we are of sound mind, body and soul. It is when we are rationable that we can evolve in our thoughts and concepts, and proceed to maximise those thoughts and concepts with a great measure of comprehensibility.
72. The Oracle attests to the emerging evolution of our mind and the magnificent property of intellect, as an example of the qualities of the mind revealed. When these qualities are known, it offers us an interesting insight into our intellect then.
73. What gives us the definite assurance is the plausibility of its accessible attribution to the concept of logos, and how it functions within its natural capacity. The quantity of intellect is manifested in the quality of its utility expressed.
74. Intellectual awareness is the centre point of our expansive thoughts and concepts combined efficaciously. Without this type of awareness, our minds are uncertain and become obfuscated. When we become aware of things, we are mostly intellectual.
75. Verily, the misconception of intellect is construed as mere ignorance and lack of rationality. It is not something that we must ignore. It is instead, something that we must appreciate for its optimal value and its faculty. When we do, we find reason.
76. The dynamics of logos is portrayed, within the immensity of the mind's perception of a subject, and our ability to perceive its significance with comprehension. That ability permits us to enhance our knowledge and to have access to intellect.
77. The challenge is how we assess, what is a viable sign of intellect and its consecution afterwards? In time, we progress with our rational thoughts, and these thoughts enable our intellect to acquire a measure of stability that is necessary.
78. When the state of the mind has understood that sign, then it permits for creativity to proceed its natural course and growth in time. Creativity accompanies intellect, and it provides the unique correlation, between one and the other in our thoughts.
79. Once we know the implication of that reality, then the circumstance of its induction becomes perceptible and comprehensible to our mind. Our mind in return, learns to adapt to the amount of creativity that is produced and experienced gradually.
80. If we are to be apprised of its practice, we must concern ourselves, with the utile application of its advancement and expansion. It is its expansion that we seek, and it is its expansion that we must establish, as a proven structure of logos.
81. What can be confirmed is the analytical approach that creates the philosophy that is called logos. Logos is what edifies our minds with its capacity and structure. The notion that we are able to decipher things without the necessity of logic would be predicated on the belief that we are born, with the ability to distinguish things. It is true that we are born with the capacity of intellect, but it does not denote that we have intelligence, or that we do not need to acquire it.
82. Therefore, we must understand within the contexts of that realisation that to underestimate the power of intellect is to forsake the purpose of which it serves. We should not omit the power of intellect. It is an element that we learn to enhance with effectiveness.
83. All individuals are capable of reaching the highest state of their inquisitiveness, through a profound introspection and self-awareness expressed. What we should concern ourselves with is not the satisfaction of our intrigue, but the desire to want to know.
84. To be knowledgeable about a certain theme is not always the precursor to the judgement of our actions, or to the assertion of our intellectual prowess. To possess that prowess would be to ascertain the ability to sufficiently understand the things in life that we question.
85. Intellect thrives on the sheer stimulation of the mind we produce, and the evident result is the known clarification of its cause. Once we have realised the reason to that cause, then we can realise how the mind functions with intellect.
86. We undergo the process of the conceptual effect of the manifestation of the mind naturally, when we assimilate the component of intellect. To reason with intellect is to reason with intelligence. It does not mean that intelligence is self-sufficient.
87. As the mind progresses its evolving stage of knowledge, the growth of the mind is conducive to being operative in several aspects of our thinking. When we project our thoughts with intellectual awareness, we are cognisance of what the mind is attempting to tell us.
88. The factor is exposed, with the expression that we display and relate to the specific concept of logos. What is determined by its utility is what we achieve with our broad understanding. We should accept that intellect is something that we control, when we apply logic.
89. Our society seldom reflects the universal importance of any semblance of congruity within the mind facilely, with its daily functions and operations. Society deems judgement on people for what intellect is demonstrated or what intelligence is represented.
90. Hence, our societies are less active in their investigative prowess and are reduced to the chronic problems of our qualms and quandaries of which we either ignore or choose to forget. Intellect is an element of logos that we can learn to apply rationally to the troubles of society.
91. We are for the most part unconsciously unaware of the distinction, between intellect and wit. We both possess these things, but seldom do we ponder their difference. One is seen as the prowess of a person and the other as the creativity of a person.
92. The Oracle clarifies that distinct discrepancy demonstrated, with a discretional reference established and amplified that is practicality. It is this practicality mentioned that allows us to make that viable distinction afterwards.
93. If there is a mention to the notion of our intellectual capability, it is due to the interest it generates and the power that we achieve with its usage. A usage that provides us, with the opportunity to learn more about the capacity of the mind.
94. To discuss the subject of logos is to discuss knowledge, wisdom, logic, intellect, thought and consciousness. When does the mind surpass the simple process of a contemplation educed? That is a good question that requires a measure of profound reflection.
95. Perhaps the desired answer is found, within the nature of its transparency and deduction. By utilising logic, we begin the process of recognising our intellect, and by utilising intellect, we acquire the seed of wisdom. This is what we seek for with philosophy.
96. We can be pensive in our pursuit, as being factual in our meaningful observation. What should be discernible is the actual meaning of that observation, and what do we perceive about its representation? Intellect is represented by our consciousness.
97. People are at times, seemingly unacquainted to the characteristics and attributes afforded of intellect. They take for granted these characteristics and attributes and forsake them ignorantly. It is not the ignorance of not knowing, but the ignorance of disregarding intellect.
98. Intellect must never be presumed to be categorised, as a scientific wonder or anomaly strictly outside of the realm of the teachings of philosophy. It is a vital essence to our human nature and it personifies that human nature within its quintessence.
99. There is no need to be surreptitious or reduce the argument to the theories of science, when philosophy is able to correspond to the state of intellect with concepts and logic. What we should remember is the fact that logic and intellect can assist each other, when the mind is of sound thinking.
100. The one thing that should be learnt about the concept of intellect is that there is still so much to learn about it. In order for logic to function properly and coherently, it requires then our introspection and the element of total consciousness.
For more features, such as favoriting, recommending, and reviewing, please go to the full version of this story.