The Oracle Chapter 1 (Logos)
Lorient Montaner
Preface
The Oracle is to be understood as the introduction to a philosophical concept. Within the preface of the Oracle, the argument becomes the essence of its context; it is a universal truth construed as a reflection of the relevance of knowledge.
This book is written solely for the purpose of philosophical guidance, in the genuine belief of its utility. It is not intended to replace religion or science, but rather to offer an alternative traditional belief that diverges from both. The philosophy contained herein is based on concepts influenced by ancient Greek philosophical traditions.
Accordingly, the philosophy I shall expound is intrinsically connected with teachings of philosophical value. Every principle and concept explored in this book reflects my observations and wisdom, influenced by the teachings of the ancients.
Thus, the material the reader will encounter is constructed upon my conception of this philosophy, to which I subscribe in both practice and understanding. The fundamentals of this particular philosophy are rooted in the essential principles of philosophy and their relation to human utility.
The natural application of characteristic human conduct, the enlightenment of the mind, conscious awareness of truth, the exploration of universal existence, and the concept of the mind, body, and soul, which are the primary premises for this innovative and revolutionary philosophy.
Although Socrates, Plato, Aristotle, and others are referenced, there is no emphasis on their lives, only on their teachings. The Oracle does not proclaim any divinity of Socrates, Plato, Aristotle, or other ancient philosophers; it merely references their thought for the purpose of investigation and inspiration.
Ultimately, this book is a composition of influential guidance, and its greatest revelation lies in its totality. The foundation of The Oracle is inspired by the original elements of ancient Greek philosophy: logos, ethos, pathos, eros, cosmos, and anthropos. Within each element are components of this philosophy to be applied and contemplated as vital parts of its teaching.
LOGOS
Logótypa
Logos is the property that enables us to discern right from wrong in a judicious manner.
Knowledge
Ignósis
1. The Oracle defines knowledge as the act of knowing or demonstrating familiarity with a particular subject. It is the attainment of learning and the basis for wisdom. It provides us with a clearer understanding of philosophy.
2. The Oracle is a form of universal knowledge, rooted in the foundations of philosophy and not reflective of the norms of science or religion. Its language, message, and depth are not crafted for mental simplicity but for the stimulation of intellect. The effective methods of teaching, in my view, are: Propaedeutic (instructional), Apodictic (demonstrative), Heuristic (practical), Telic (purposeful), Epidictic (rhetorical), and Systematic (logical).
3. The Oracle cannot be fully grasped through mere philosophical exposition without an understanding of its purpose and function. It demands the application of universal knowledge. But what is universal knowledge?
4. It is the ultimate form of comprehension and guidance, achieved through an epistemic outlook on philosophy and the causal relation between knowledge and logic. Knowledge is the greatest gift of the human mind and sustainer of the self. Socrates said, “We are in fact convinced that if we are ever to have pure knowledge of anything, we must get rid of the body and contemplate things by themselves with the soul by itself. It seems, to judge from the argument, that the wisdom which we desire and upon which we profess to have set our hearts will be attainable only when we are dead, not in our lifetime.”
5. Within this philosophy, knowledge is attributed to the conclusion based on the predicate of The Oracle and its premise. Plato stated, “When the mind's eye rests on objects illuminated by truth and reality, it understands and comprehends them, and functions intelligently; but when it turns to the twilight world of change and decay, it can only form opinions, its vision is confused and its beliefs shifting, and it seems to lack intelligence.”
6. Supreme intellect or abstract theory is not required – only the fusion of methodical instruction and practical sagacity. Socrates remarked, “The only good is knowledge and the only evil is ignorance.”
7. Knowledge is the immeasurable acquisition of universal truth, surpassing conformity to either scientific or religious doctrine. Socrates said, “Whenever, therefore, people are deceived and form opinions wide of the truth, it is clear that the error has slid into their minds through the medium of certain resemblances to that truth.”
8. Knowledge is not an antinomy or contradiction within philosophy, but a practical understanding of ideas, developed through contemplation.
9. For knowledge to be productive, it must contain the genuine seeds of wisdom. Its logical approach is necessary for practical application and for the telos – the purpose – of intellectual development.
10. Its philosophical pursuit is the eternal quest for answers to insoluble questions and conscientious thoughts that elude awareness. Aristotle said, “All men by nature desire knowledge.”
11. It can be taught and learned at any stage of life, and applied to everyday experience. Socrates once asked, “Whom do I call educated?” and replied with a set of virtuous qualities that emphasise reason, moderation, and perseverance.
12. There is no strict process for its full acquisition, aside from the passage of time and accumulated mental effort. Knowledge is not innate – it is acquired through time and rational thought.
13. Its true composition lies in the analytical discernment of wisdom, often misunderstood by those lacking practical awareness. One must be pragmatic with knowledge rather than assume its logic is self-evident.
14. Its common effect is the advancement of the mind and its unity with the body and soul. If knowledge does not lead to progress, what purpose does it serve?
15. Knowledge is a philosophical induction to incontrovertible truths, identified through acumen, not through superficiality. Plato observed, “Knowledge which is acquired under compulsion obtains no hold on the mind.”
16. Knowledge encompasses facts that go beyond conjecture. We must not claim understanding of what we have not studied or experienced.
17. Though it may be disputed or distorted, knowledge remains the pinnacle of human achievement. We rely on it for wisdom and seek its validation.
18. We often confuse knowledge with wisdom. Yet, knowledge merely opens the door to wisdom; it is not wisdom itself.
19. There is a subtle difference between knowledge and wisdom, revealed through practical application and moral value. Knowledge must be good and useful.
20. Knowledge completes our quest for universal truth and is a defining element of logos. I identify six types of knowledge: Artificial knowledge (gained through superficiality), Theoretical knowledge (gained through theory), Superior knowledge (gained through wisdom), Natural knowledge (gained through experience), Developing knowledge (gained through study). Practical knowledge (gained through observation).
21. Attaining abundant knowledge demands willpower and patience, nurtured through deep perception. It is the wellspring of our inspiration.
22. Knowledge provides humanity with an abundance of information, but it must be used wisely. Without proper use, knowledge becomes unfruitful.
23. Its function is to foster thought and judgement, eliminating ignorance. The mind is the vehicle for knowledge. Without understanding the mind’s function, we cannot comprehend the value of knowledge.
24. The necessity of knowledge lies not in mere acquisition, but in its essential nature. Knowledge defines our progress and our lives.
25. Nothing within knowledge has value without the genuine application of thought, understanding, and demonstrable proof (apodixis). These are essential in philosophy and rationality.
26. Knowledge has always existed in the depths of the human mind – since the birth of thought and the merging of ideas that align us with moral and logical philosophy. Philosophy is endowed with knowledge.
27. There exists the disparaging state of ultracrepidarianism, but there is also the highest form of universal knowledge that is attainable through time and understanding. It is truly universal if it is logical and consistent.
28. Pantosophy denotes indisputable knowledge of the cosmos. A posteriori knowledge is founded on experience and observation of things as they change in the world, whereas a priori knowledge rests on reasoning rather than mere observation.
29. In philosophy, knowledge is the essential element that stores our thoughts and ideas. When the mind processes those ideas, it validates them and they become knowledge. Philosophical enquiry embraces many disciplines that demand such knowledge, including astronomy, mathematics, political philosophy, ethics, metaphysics, ontology, logic, rhetoric and aesthetics.
30. Recognising philosophy and its operations enables mind, body and soul to exist in mutual balance and harmony. When the mind lacks that equilibrium, our thoughts grow unsteady and obscured.
31. From that balance springs the extraordinary quality of our intelligence and the classification of concepts elaborated by philosophy. To understand the Oracle’s inspiring ideas, we must first acknowledge our innate capability.
32. Knowledge concerns our capacity to amass sufficient facts and data to reach a confirmatory conclusion; yet we must not misinterpret it as facts and data alone. Enriched by philosophy, knowledge is far more than that in an intuitive sense.
33. It is a telic asset, consciously sustaining everyday human activity. It lets us grasp why our thoughts depend on it and how efficiently it serves us. Until the mind realises the scope of its own knowledge and wisdom, it remains incoherent.
34. The Oracle offers universal knowledge to the follower of philosophy and interpreter of universal truth. Universal truth is not whatever we choose to define; it is that which we establish as authentic and relevant.
35. Hence, its sole purpose is to affirm knowledge that concurs with the philosophy expressed herein. Knowledge is not a system of logic that must accord only with our personal thoughts; rather, it provides the basis for inferences and conclusions that possess universal veracity.
36. The gradual assimilation of human thought to concrete fact forms the basis of all knowledge: we test facts and accept cogent arguments. We must remember that knowledge may be good or bad, useful or useless. Only the discerning mind can distinguish between such contrasts.
37. This method is wholly conducive to the logic that Socrates advocated in concert with other Greek philosophers. He urged us to seek answers to our inquisitive minds and to pose difficult questions that we do not yet comprehend.
38. Whether we grasp their meaning is another matter entirely, interpreted through human diversity. People often neglect or forsake knowledge; yet we cannot prosper without coherent understanding to inspire us.
39. Philosophy relies on universal knowledge gained through experiment and thought, processed deductively. Deduction alone cannot render knowledge more effective if it lacks substance; it merely offers a vehicle for expression and rationality.
40. Until we recognise its power, we shall never fathom knowledge’s true capacity nor hasten its continual flow. Thoughts may race through us, yet without ratiocination they are futile.
41. There is no single, indisputable definition of knowledge. It arises from the interplay of thoughts and words that shape our dianoetic consciousness and eidos. These are reliable only when able to distinguish logical from illogical, moral from immoral, and so forth.
42. By recording deliberate thought, we become wiser than in our previous state of ignorance. A knowledgeable person may seem wiser than others, yet knowledge alone cannot sustain the mind: it requires the guidance of true wisdom.
43. Everything we know rests on the cumulative foundation of knowledge and its hyparxis, reflecting the culmination of human reflection. Thought may arise naturally or intuitively; its validity and logic depend on how we apply it to wisdom.
44. Knowledge is an acquired, not innate, quality of awareness. We are born with its potential but must seek its attainment throughout our lives and explorations.
45. At times, owing to impatience, we remain unaware of its hidden depth because we do not yet understand its full scope. We should not assume we are endowed with knowledge, nor imagine we shall automatically achieve its fruition.
46. Thus, the Oracle defines knowledge as an important form of enlightenment that transcends provisional notions. Socrates counselled: ‘Prefer knowledge to wealth, for the one is transitory, the other perpetual.’ Those words should be understood for what they signify and offer.
47. Humanity is diminished without knowledge and enriched by its influence, which edifies the mind and structures thought. Knowledge is the path towards enlightenment and the benefit of sagacity.
48. What we label intelligence is often taken as absolute knowledge, yet knowledge exceeds mere intelligence. It is not reserved for intellectual elites; it should serve all who give purposeful form to genuine thoughts and ideas.
49. Knowledge is the compilation of demonstrable facts that we construe through deliberation, not unsupported assertions. Once we acknowledge the foundations of our thoughts and relate them to the wonder of wisdom, we learn to prosper intellectually.
50. Knowledge is more than a familiarity with facts, information or descriptive details; it is common to our reasoning and integral to thought.
51. It may be theoretical, practical or epistemic, implicit or explicit. How we employ it depends upon how we apply logic to its introduction, and this must be grasped in its philosophic sense.
52. Plato famously defined knowledge as ‘justified true belief’, adding, ‘A good decision is based on knowledge, not numbers.’ Knowledge alone is insufficient; it demands rational thought alongside it.
53. Gnosis entails cognitive processes such as perception, communication and logic, which define and employ our knowledge. What we do with knowledge hinges on the wisdom we derive from it.
54. Knowledge can be learnt by rote or ordalium, and it does not necessarily engage instinct. Instinct offers no rational form of knowledge, for it is unrelated to conscious reasoning.
55. The fundamental foundations of our democracies and their laws rest on principles of universal knowledge. Yet such knowledge is meaningless if it lacks genuine substance and relevance to our lives.
56. Knowledge must act as the abundant fountain from which our developing thoughts draw strength. Without it, the mind dwells in a void few can fill unaided.
57. These elaborated reflections demand the acquisition of knowledge to fortify the mind and pursue ultimate enlightenment. This enlightenment grants us strength of will and determination; if we cannot develop knowledge, its purpose is nullified.
58. The world would be insignificant and society idle were we bereft of knowledge’s remarkable faculties. Knowledge sets us apart from all other known species.
59. It is the precursor to the continual evolution of learning: as we are imbued with growing knowledge, we gain the capacity for sapience, yet must build upon it a sound philosophical foundation.
60. This deliberate, conscious application forms the sequential process we deem significant and pertinent. Again, we must not assume knowledge is innate.
61. The criterion of knowledge is distinguished by its application and practice. Whatever we observe or study ultimately grants us the ability to attain wisdom. Thus, we reconcile knowledge with its meaning.
62. When we contemplate and articulate its true significance in relation to its capacity, we appreciate its impact on mind and use. We must not overlook that knowledge alone is insufficient for concepts of logic or ethics.
63. What is applicable about knowledge is that it is freely accessible to us through our acute deliberation and diligence. Knowledge feeds our minds and wisdom. It allows us to progress in our thoughts and be inspired by the significance of its effects.
64. The actual method of its attainment is not imperceptible when we realise the implications of its implementation. Knowledge provides the mind with the necessary increase in thought and utilisation of its activity. A rational mind is a knowledgeable mind.
65. We are often uncertain of the capacity of our awareness and mind to facilitate the necessity of discovering the range of the faculty of knowledge. There is much in life that we will either discover or ignore. Knowledge should not be one of those things we ignore.
66. Our mind interprets the facts and information processed daily, with a swift infusion of thoughts and an elaboration. Facts and information are logical avenues of the mind, but alone they are pointless without the foundation of reasonable knowledge.
67. The concept of logos is defined in the disparate properties that compose its hermeneutic introduction and interpretation. Logos is a genuine concept that, in the philosophy of the Oracle, expresses the necessity for the comprehensibility of knowledge.
68. The acquisition of the amount of knowledge we obtain is reflective of the capability we possess, at times unknowingly. It is feasible that we are uncertain or unaware of the quantity of knowledge necessary for us to construct ideas and enhance our wisdom.
69. If we made the subjective analysis that knowledge is the undeniable application to acquire wisdom, then we would discover the intrinsic part of our mind. Our mind is what must be studied introspectively. Through this introspection, we learn the value of knowledge.
70. Within the depth of our mind, we construe the actual thoughts of the expressive nature of our mental faculties and their application. It is logic that enhances our ability and capacity to be knowledgeable, but we must never forget that logic requires a strong foundation of useful knowledge and sapience.
71. What we presume to be manifest is not necessarily the assertion of an imposition of logos per se, but the pending question of its validity. A philosophy of logos must contain, in its original form and essence, the necessary knowledge that will provide us with rational thinking.
72. Philosophers have attempted for decades to explicate the relevance of knowledge through epideictic observation or improvisation. For countless centuries, philosophers, along with different philosophies, have either asserted the meaning or importance of true knowledge. True knowledge is only as true as its worth.
73. On innumerable occasions, we ponder the essential value of universal knowledge and its usage through a hypolepsis, but we struggle to find purpose and function in knowledge when we struggle to understand what it represents and what it defines in our lives.
74. There is a unique contrast elaborated between the systematic thought indicated and a pattern of conceptualised learning. Our learning benefits from a rational foundation of knowledge and wisdom to guide our minds and our thoughts expressed in a quotidian manner.
75. When we have expressed thought continuously, we are consciously activating the mind and its engaging function. This is how we process knowledge afterwards. Engaging with our mind is the key to prospering in our thinking. Knowledge is continuous.
76. To be highly intellectual does not necessarily imply, with a factual conclusion, that an individual is knowledgeable. To make that baseless assumption is to be vain in behaviour and thought. Intellect does serve our knowledge, but it does not denote that we are superior to others who are less intellectual.
77. What is truly indicative of the universal knowledge we aspire to obtain is the admission of a possibility for the extension of our thoughts. When we realise that our rational mind controls our thoughts wisely, then we can assume that good knowledge is ascertainable.
78. Therefore, the implication of that notion is practically understood as the fulfilment of the development of knowledge. It is much more advantageous for our mind if we aspire to the notion that we are capable of discovering good knowledge.
79. Nothing can be established as unequivocal without the prosecution of this realisation exposed. Our knowledge must guide us on the path of the betterment of our mind. The mind needs reason in order for knowledge to be processed and validated.
80. Hence, until we are conscious of the capability that evolves from knowledge, we are basically unable to process its advantageous nature and growth. It is important to understand that notion and what it represents in our lives as we strive to gain knowledge.
81. The imposition of our thoughts allows access to knowledge when those thoughts are not avolitional and detachable. In the simplistic sense, without the driving force of our mind that activates thoughts, those thoughts cannot construct any reasonable basis for knowledge.
82. This concept of philosophy as well in the Oracle provides the natural resource to its absolute attainment and reliability. A source from which we benefit from its wisdom. Remember, wisdom is not obtained merely from the utility of knowledge. This is a confirmation that should not be discarded.
83. Through our resolution and introspection of our mind, we become more mindful of the rudiments of logos. Essentially, this enables us to be logical in our thinking and in the manner in which we proceed in understanding the depth of our capacity to know things about life.
84. The Oracle defines the process of logos, and it elaborates the operative force of knowledge as its property. It recognises the significance of logos and how we should apply logos as it pertains to the specific concept of knowledge.
85. It is instinctive of our natural disposition to be inclined to search for the rational explanation to our enquiry, and knowledge is the source of the ultimate search for wisdom. Knowledge will either define us or keep us in a state of ignorance that is not stupidity to not know things, but an ignorance of dismissing knowledge.
86. The general assumption is that the mind has no defined limitation per se in acquiring abundant knowledge, as long as the mind is persistent in its activities and consistently seeks the amelioration of the mental faculties of the mind with knowledge.
87. There is much about its discovery that fascinates our mind to excel in the quotidian search for its extensive benefit and purpose. Life, as well as knowledge, must have a purpose for its function and capability. If we do not understand that, then we are incapable of permitting our knowledge to be productive in its usage.
88. We can choose to rely on our thoughts for progression or enhance them into a logical approach that is deserving of our knowledge, but our knowledge cannot sustain itself. It must also require wisdom. The things in life must be understood with a good amount of reasonable knowledge applied.
89. Thus, once we have reached the stage of recognising this application, we are conditioned to further our studious erudition in life, with enquiries and exploration of the mind that will allow us to advance philosophically in our knowledge.
90. Knowledge is the precise example of our extended memory and education finalised through our examination and experimentation. It is incumbent upon us to discover new meanings and new values to our knowledge that make it operable and accessible. We should not be stagnant in our development and pursuit of wisdom.
91. Its distinction from presumption is conclusively related to the obvious fact that to proceed into the ultimate state of learning, we must procure an understanding of the concept of logos. Philosophy is the instrument for the discipline of our learning and our teaching.
92. If we take into consideration the contingency of the expansion of our knowledge, then we would enable our mind to facilitate the actual meaning of our thoughts calculated with some measure of veracity. Ergo, the more knowledge we acquire in life, the more we expand our minds with wisdom.
93. The Oracle is the genuine source of knowledge, and its affirmation is clearly situated to assist in that endeavour of learning. The Oracle does not profess to have the answers to all questions. It is the prime vehicle for the expression of knowledge.
94. To imagine the level of our learning without knowledge is to fathom it without the plausibility of sagacity. It is knowledge that permits us to expand our sapience and explore our sentience at the same time. Being sapient beings permits us to be more conscious about the commonality of knowledge.
95. As human beings, we would be inconsequential if knowledge were not a considerable trait we could eventually implement. The manner in which we approach the ascertainment of knowledge and apply its purpose depends on the manner in which we assume its function.
96. The mind cannot afford to be empty of thoughts and requires a substantial basis of knowledge to maintain its lucidity and logic. Logos provides us with the ability to enhance our knowledge and pursue the ultimate benefits of wisdom.
97. Knowledge is the constant element facilitated that is governed by the efficacious process and deduction of philosophy that we espouse to its fruition and its practice. When we practise philosophy, we are proceeding with ratiocination.
98. From this connotative process, the distinction between it and ignorance is accentuated by our clear induction and our usage of the productivity of knowledge. This is what provides our minds with the transparency necessary for philosophy.
99. As a dedicated philonoist, I believe that we are capable of a broad understanding deduced from the knowledge we acquire at gradual intervals throughout our lives. We possess thoughts that are either positive or negative, valid or invalid.
100. Verily, knowledge can be interpreted and explained within different concepts and connotations determined or deduced by the mind. The universal knowledge we learn philosophically and obtain is then developed further into what is called wisdom.
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