The Oracle Chapter 2 (Ethos)
Lorient Montaner
Duty
(KathÃkon)
1. The Oracle defines duty, as the commitment or expectation to perform some action demonstrated. It is incumbent upon us to be dutiful to that commitment or expectation knowingly, and it is duty that permits us to be reverent in nature and comportment.
2. Duty may occur from a foundation of ethics or morality, especially in a respected culture. Many duties are based created by law, sometimes including a codified punishment or liability for non-performance. Performing one's duty may require some sacrifice of self-interest.
3. Cicero, an early Roman philosopher who had discussed duty in his work "On Duty", had suggested that duties can come from four different sources described, all of which can define a person's character or ethos. It is that character that personifies our duty.
4. Duty is a result of one's personal character, or as a result of one's own moral expectations for oneself, within the pattern of thought. It is that noble task that exemplifies, what it represents or what represents us in its totality.
5. The specific duties that are imposed by law or culture considerably, depend on the concepts of jurisdiction, religion, and social norms elicited. Duty provides us with countless tasks of which are each, deserving of their reward and appreciation.
6. There is an important factor of duty that should be understood, as a pivotal element of ethos that cannot be dismissed as an inobligality. We are as a structured society, incumbent to serve the purpose of others with dignity and duty.
7. Duty is for the betterment of our society and the values of the democracy that we either impose or inherit, with the principles of logic and ethos. It is the personification of our character that duty is reverential and it is seen as ethical.
8. Our duty is to succour the poor and the voices of the volgivagant people outcast by society, through our supererogatory deeds and sodality expressed. We cannot be blind to the plight of the less unfortunate and the forgotten in the world.
9. We have not progressed sufficiently, as a society to understand the necessity of our duties to the extent that we require the assistance of cognisance to assist us in that endeavour. Once we have realised the significance of that statement, then we can employ our reasoning for the service of duty.
10. Thus, the notion of duty is not practical if the cause is not rewarding or justifiable in the end, when we apply it to our decisions and actions. We must perform duties, when those duties are truly representative of our persona and our inner self.
11. If we could measure our acts of truthful piety compared to our duty, then we would discover how different the comparison would be in its quiddity. When we are pious in the philosophical sense, we are demonstrating the semblance of our virtues.
12. An act of piety is reflective of the good intention of that act in the teachings of philosophy, while a pious act of devotion demonstrates in general, the degree of the religious devotion that overshadows the simple reference of that pious act.
13. Therefore, the act in accordance to the Oracle is considered a duty when it is not incumbent, because of evoked praise, but of the solemnity of the precise act that manifests in the teachings that we have been instructed, and in the rationality that we apply to the actual meaning of duty.
14. Philosophy indicates the importance of duty. From it, we can surmise the plausible concept of ethos espoused that are befitting of our conduct. We cannot assume to be dutiful, if we are not mindful about the implication that it represents.
15. Verily, to acknowledge its role in ethos is to know its reliable function and its extent in our societies, with our acts of munificence and deonticity. When we are ethical, we tend to be more conscious and observant of the issues that mostly affect the world and us.
16. To be benevolent and dutiful is to be humble and reverent in our nature and essence, not in the captious form of arrogance exposed. The more humane we reflect of ourselves openly, the more we connect with others of society.
17. The actual recognition of those particular traits of our disposition is the acceptance of our duty, with its instructional utility and reverence. When we accept the fact that duty is not something innate, but something that is more inherited, then we can comprehend its value.
18. With the admission of what we regard it to be, the concept of responsibility is introduced into the discussion of duty. It is wiser to be worthy in duty than to be selfish in grandeur. It is the fruition of wisdom that inspires one to duty.
19. The general argument is that with duty comes the responsibility that we must be prepared to confront, with its integration in our lives. What we deem responsible is the duty we uphold, by living a life with the utmost regard for service unto others and for the noble cause it represents.
20. Duty is an earnest responsibility that we either accept or ignore in its entirety, irrespective of its undeniable consequence afterwards. Duty is not about one's reputation to seek worthless glory, it is about the pursuit of the cause that makes us noble in the first place.
21. To serve the greater cause is to be dutiful and charitable. To serve the lesser cause is to be selfish and callous as mentioned before. Philanthropy is what all should strive for in life. Thus, when we tend to think about the greater cause which is doing for others than the singular cause that can only benefit one, we are thinking of philosophy.
22. Egoism is the greatest reminder of the worse of all vices that vitiate us and is inherently detrimental to our health and mind. Egoism cannot teach us anything good or be substantiated by its actions. It must be eradicated with our rationality.
23. It is centred around the identity that wields dominion over us, and feeds our uncontrollable ego and incorrigible habits. All of which serve no purpose to duty, for duty is much more just when it is performed with volition, not obligation.
24. Our failure to recognise that distinct oddity within us is forever our internal struggle and plight that is present in our mind and pursuit for duty. Verily, how we accomplish that duty, depends on how ethical is our main desire to seek its fruition?
25. Until we have reached the fulfilment of that accomplishment, we are basically serving our own interest, not philanthropy. To be benevolent to the cause of philanthropy is to demonstrate the semblance of eunoia and eupathy.
26. Duty is to always serve others before oneself, and without a doubt there can be nothing nobler of a cause than to serve the need of a present community that has established the principles of ethos. Principles that are embedded in our philosophy.
27. A community cannot properly function on its own, if there is no true will to serve that community and its active members present. It is fundamental that we understand that in life there must be a just purpose, for a just cause that requires our duty.
28. There must be a firm system of belief that morally guides our community and society, within a practical structure that we think is appropriate. It must be a system that does not distinguish a person based on their status than their good deeds.
29. That robust system is acknowledged as ethics, and is the alligation to our idoneous actions and kudos esteemed by our acceptance. It is our honesty that is reflected within the teachings of philosophy. There are some people that indulge in the senseless acts of honour with grandeur.
30. We can take into strong consideration the inclusion of our will and judgement, within the pattern of our thoughts and actions in regard to duty. What must be emphasised is that our course in life is judged and measured by our deeds, not our immoral conquests.
31. If we do not apply the capacity of thought, then the function is pointless, and the cause would be even more then. Ergo, we must be conscious about duty and what it represents in the broader aspect of philosophy, if we are to distinguish its impact.
32. The unforgettable cause must be greater than the thought of one man, or one selective principle aspired of false grandeur. To aspire for a goal in life that has a meaningful cause, we must first know what that goal embodies in its ultimate worth.
33. The task may seem daunting and improbable, nevertheless, it is admirable in completion and prominent in stature. It is a thing that we should achieve, with the utmost dignity accomplished. Ergo, our task is to enlighten our minds, with things that are much more relevant than irrelevant.
34. What we can achieve through our effort is the success of our accomplishment that offers us the authentic notion of triumph and success. To be successful in life, we must be able to remind ourselves of our humanity and our desire to not exceed our ambitions foolishly.
35. Our will and determination are the predominant factors that form that correlation successfully. Therefore, it proceeds to the level of our consciousness, where duty must be understood as a satisfaction. When we know that, we prepare ourselves to be dutiful.
36. From that essential correlation mentioned, we then gain the seed of knowledge, and obtain the wonder of wisdom in the duration of our lives that makes us more aware about the essence of duty. An essence that will thrive with our determination.
37. The necessary knowledge and wisdom to provide us the fundamentals of ethos to be conversant in the deontic matter of duty. When we apply logic to duty, we then are able to construct the necessary foundation to perceive the value of duty.
38. The considerable fundamentals of knowledge and wisdom are thereafter used by us, to guide our pattern of behaviour and actions. Duty is designed for us to implement wisely and properly. It must be stated that in order to implement duty we need to acquire virtue.
39. We are inquisitive in nature and we are constantly pondering and searching for immediate answers to the questions that we enquire. What is relevant to this is that with duty, comes the concept of respect. A respect that we earn with our duty.
40. Respect is attached to the actions of our conduct, and it is prevalent in the decisions and actions we have introduced with clarity, in regard to duty. Thus, if we declare that duty is solely earned by merits, then we would be omitting the admission of its significance.
41. Our conduct must have moral guidance and a duty to serve as its rationality, against the great influence of moral decadence and immoral servitude. Morality is the compass to our deeds, and it must serve the genuine purpose of being ethical.
42. It is a noble purpose that is the pursuit of a cause that is greater than our singular interest or desire. To be dutiful is to put the benefit of others, before one's own benefit first. It is not difficult to assume that role, or should it be the case.
43. No interest can be more meaningful than the preservation of our beliefs and their promulgation. Once we know that, we can attempt to be noble in our deeds. Our good deeds are what reflect our persona. It is our persona that we should strive to ameliorate.
44. That is the principal reason we must strive to prosper in that endeavour and initiative, so that we are mindful of those genuine beliefs. Beliefs that form the foundation of our principles of philosophy. The importance in that revelation is that duty when moral is inspiring.
45. Ethos is not only a basis of thought, but is an ethical system of comportment that is not inconsiderable to the mind, or the polemics of reason. Duty is something that we are mindful about its relevance, but there are people that take it for granted.
46. No one is born with the tenets of ethics. It is an instructed teaching and learning that provides us, with its necessary benefits and wisdom. How we understand ethics depends mainly on how we express its teachings, in accordance to a just morality.
47. There is so much to understand of humanity, as there is so little time to find substance outside of its realm of existence and intricacies, without a measure of reality. The duties we perform are extremely vital to the tasks we attempt to effectuate.
48. Whether we decide to embrace, the concept of ethics is entirely personal in our selectivity of its concept. In life, we decide in what manner we handle the duties that are afforded to us or provided. The duties that are bestowed to us are those duties that we exemplify with their tasks.
49. We can ultimately choose to accept duty or merely disregard its function and importance in our lives, but we must remember that duty is gaining humbleness. A humbleness that defines our character and irroborates our perception of morality.
50. Society must determine wisely, if mankind is prepared enough to follow the civility of ethics, not the macrology of fanciful philodoxes that serve no actual purpose truly, except that of suspected of being impartial in nature and argument.
51. I believe that the benefit outweighs the uncertainty of that internal society that remains indeterminable and unestablished, when it does not have ethics to guide it correctly, or when it fails to inculcate the fundamental ideas of duty.
52. Every aspect of philosophy has a logical premise and explanation concluded that is, not any form of an incomprehensible obsolescence employed. To better comprehend the meaning of what a duty should represent, we must acknowledge the fact that it is reverential in nature.
53. Duty is either something that we choose or something in its comparison and task that cannot be dismissed, as a mere indication of our compliance. It is important that I denote that a duty is not meant to be an obligation, but more of an honour to serve.
54. The principles of ethos have been for centuries revered and imitable, by the governance of manifold societies and nations that had evolved with the concept of ethos. What should be understood is that duty is accomplished, with diligence and recognition.
55. Where virtue is the ultimate reward sought, duty is the basis of a conventional concept and generalisation that defines philosophy. The Oracle emphasises the need to be dutiful, as well, the need to earn gratification. It is a thing that when simplified signifies that it is conceivable.
56. The Oracle attests to the practicality of duty and virtue, as the crucial elements of this extraordinary principle that we utilise. Those elements allow us to enhance our mind and our awareness of what duty must personify and dictate.
57. It is not for the Oracle to prove or disprove the notion of ethos, or offer a representation of its effect and nature. That representation is demonstrated in its actual form and essence. When we make the determination to enable our comportment to act dutiful and moral, we then are aware of its relevance.
58. Its significant purpose is to serve humanity in whatever capacity proposed and designed to offer the mind reliable answers that could be heeded to their logic. Within the structure of philosophy, we learn that practical things do not occur in the way they do, without purpose.
59. Any viable structure of reasonable implementation must be governed naturally by reasonable thoughts, in order for any semblance of duty to be respected and achieved. This would imply that whatever we establish as germane, must be explicable in its intention.
60. Axiology is said to contribute to the intrinsic value of ethos, but can there be a more sufficient theory to denote the value of our consciousness? It is that consciousness that permits us the ability to know the signification of the basic concept of duty.
61. Duty is an inspirational task that we assume, with the utmost efficiency and reliance, when we are aware of its contribution in life. When we are successful in that endeavour, then we could try to enhance our lifes with the choice of duty.
62. We become intuitive gradually, with the exhibition of our duties that reveal the aspects of our loyalty and integrity. This is what ultimately defines our character, when that character is personified, by the masterful teachings of philosophy.
63. Thus, the impressionable worth of its usage is existent, in the indefinite nature of its involvement and application. Duty is to be served with great purpose. We must have a purpose for duty, if not it will not be considered ethical in its nature.
64. There is a preconception that we preclude with insistence that duty is not a prime necessity, or an apodictical value. I would conclude that the notion of duty is best explained, in its philosophical purpose with the concept of ethos.
65. We can argue that our instinctive behaviour, at a preconcerted occasion is not always compatible to that assumption, but what should be acknowledged is that our instinct does not have the genuine capacity to reason or be logical.
66. Within our predisposition its institutional concept is then accentuated, within the form of its implementation and comprehensibility. At the same time, duty is something that we should not avoid or dismiss as being self-righteous in our conduct.
67. The preferment in our occupation is an example of the instructive part of ethos that is propelled then by a propitious ambition we tend to display. There is nothing immoral about ambition, except when it is exceedingly vain in its nature.
68. To be assigned a task is a deducible evidence of our preparatory temperance and obedience. We learn the lessons of life through duty. Temperance and obedience are just as germane as virtue. We must learn to value ourselves if we are to be dutiful.
69. It is not the prevarication of the concept that we must temporise, but its imperious manner presumed. Duty does not need to conform to our constant desires, but to our respect for others. It is fundamental that in our realisation of what duty embodies that we genuinely understand its benefits.
70. Duty when executed is the experimentation of a prospective outcome that we are conscious of its immediate impact knowingly. It is better to be inspired by duty than to waste a life of unproductivity and meaningless endeavours in life.
71. The Oracle recognises its benefit and offers its fruition afterwards, as a reasonable reward and integration. It is a reward that is defined with proper deeds committed, not with material gifts that exceed the necessity for its basic utility.
72. There is a lot about the general concept of duty that is based, on the significant signs of our perception and recognition determined by our imposed actions. When we rely on philosophy to instruct us, we are seeking its actual purpose in life.
73. How we procure its effect is transparent within the effort we provide and acknowledge willingly. Duty is not about proving one's absolute worth, but achieving that worth with a measure of humbleness. Essentially, our humbleness defines our humanity.
74. With the sense of great accomplishment, we learn the true value of ethos and its sedulity. It is our effort that recompenses our deeds in return. What is satisfactory is the understanding of duty and what we achieve with its recompense.
75. Thus, we become more mindful of the attainment of its perficient practice and method. When we use ethics to understand duty, we are cognisant about its relevancy and efficiency. There is nothing more gratifying than to serve a duty that is moral in its quintessence.
76. Our society is truly founded, on the fundamental basis of service and contribution that results in an inspiration and basis for our fundamental deeds. Duty inspires us to search for the influential things that improve our way of thinking and acting.
77. The attribute of duty is seen in the demonstrative character we display seemingly, in accordance with the agathon of our deeds. It is important that we know that goodness in every individual is not always transparent in our deeds. It is the purpose of those deeds that will be reflected with its reward.
78. When we express this endeavour, we are consciously aware of its meaning and depth in actions. To ascertain this meaning, we must learn to value duty in its genuine form. If we ascribe to the notion that duty must supersede virtue, then we are incorrect in our assumption.
79. The main requirement of the purpose for duty is the rudimental element of its conception and its practice. Duty teaches us to serve the plight of others, not only the plight of our needs as mentioned before. If we fail to realise that lesson, then we shall fail to progress in philosophy.
80. Our lives are governed by our precise thoughts, actions and behaviour daily disclosed. Duty demonstrates a service that is complimentary to mostly our deeds. Why do we assume that duty must be interpreted in other manner, when the question is not based in the ethical sense?
81. Without an unquestionable dubiety, our spirit of community and brethren is forever imparted, within our method of teaching and learning. The Oracle bestows us with knowledge, and it is for us to enhance knowledge into wisdom that we can learn its absolute value.
82. We are taught to exemplify the noble traits of our labour and dedication, through our proficiency and our determination. It is that dedication that compels us to exercise more our duties, with the proper method of instruction.
83. Gradually, it is an effective recourse that summons us to that reverent demonstration and humbleness that makes us better persons in the world. We should seek to discover who we are in life and who do we want for others to discover about us.
84. Until we have effectuated this efficaciously, then our actions of loyalty are fruitless and insignificant. When we serve with a true purpose, we are not only ethical in our conduct, but logical as well. That should make us understand the cause that we should serve.
85. No act of duty can be fully understood as admirable in its appreciation, if we do not exhibit a great measure of commitment, within a qualitative state of action. It is our commitment that eventually will cause us to be mindful about performing our duty.
86. As we reach maturity in age, we address issues that are much more problematic and pressing within our daily lives. Issues that bound us to the world that we share and co-exist. The idea is that when we grow wiser and mature, we reach the level of consciousness that inspires us to perform duties.
87. If we suppose that we are obligated to perform a duty, then what responsibility would be shared, if that duty was contradictory in its aspiration from the beginning? It would serve no purpose and have no real meaning. If we were obligated to perform a duty, then how can we equate it to morality, when that duty is only an imposition.
88. That is the reason that the action that we take is defined as moral or immoral in nature. Morality and immorality can be defined by our duty and deeds. We should not forget that in morality, there is good and bad in all of us. We ultimately manifest that good or bad through our actions.
89. Whatever intention we have for our general motivation is congruous to the onus that we bear as people within a society. Motivation is a great influence on duty, because it guides us to a proper path that we seek willingly. Our duty is first to serve, then to be modest in our deeds.
90. The acquisition of this motivation presents our immense fidelity to any pledge or undertaking that we determine valid and necessary. When we are motivated with duty, we appear to be much more intuitive with our thoughts and our dedication.
91. The concept of sacrifice or self-interest can be displayed in the form of civism, or our various expectations that which we consider germane in its essence. Discipline and courage are noble elements of our ethos that should be adhered to and practised as well with civility.
92. Usually, the commitment imposed is not necessarily an indicator of an inadequate influence that has manifested. Our commitment in life is based on the characteristics of ethos and the understanding, about how the morality of ethics is to be represented.
93. We can debate the concept of deontology and compare it to the intimation of our duties, but what is important is the fact that we apply duty to those things that we deem worthy in life. The world is a place that is dictated by the teachings we have been instructed or the wisdom that we have obtained.
94. What we would presumably discover on our journey for wisdom is the pragmatism of that decisive realisation and purpose. We cannot expect to be just, if we do not possess ethical reasoning to base justice. What judgement would concur with ethics, if there was no true justice in our words and actions?
95. This would conclude a ratiocinatory observation of what duty constitutes in its veritable essence and meaning. Once we learn that to be dutiful is to act in the manner that best represents our ethos and philosophy, then we are capable of attaining wisdom.
96. In the broader concept, the traditions we uphold are periodically attached to this form of obeisance. We should not revere the deeds of others, but acknowledge the examples of good portrayed by others. This is how we measure the purity of those deeds.
97. The principle that we adhere to guide us in morality is simple and invariant in its affirmation. Duty is not a compromise of ethics, it is a sober realisation of the purpose that we should strive to achieve daily. Once we acknowledge that, we can be ethical.
98. Our affinity with this affiliation of ethos is not inconceivable to the elements of the teachings of this philosophy provided by the Oracle, because the Oracle describes the absolute relation that links us to the quintessence of philosophy.
99. Every argument commenced must have a logical surmisal that is conclusive within its basis and argument, if not it would be considered illogical. There is no need to expect that the teachings of the Oracle are holy in nature, when the Oracle professes no premise of divinity.
100. It has a sublimity that is simple within its comprehensibility. Therefore, we should accept logically and introspectively that the Oracle serves the purpose of enlightenment. Philosophy is the principle reason that duty requires the criterion of justice.
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