The Oracle Chapter 2 (Ethos)
Lorient Montaner
Justice
(Dikaiosýni)
1. The Oracle defines justice as the attainment of that which is just and the philosophical discussion of that which is just in its nature. Justice is the established principle that inspires us to seek its merit and to value its proposition.
2. The concept of justice is based on countless fields and many differing viewpoints and perspectives, including the ideas of moral correctness founded on ethics, rationality, law, religion, equity, and fairness, among others. It is self-explanatory in nature when properly described.
3. The general discussion of justice is divided into the realm of social justice, as found in philosophy, theology, and religion, and procedural justice, as studied and applied within the law. The type of justice the Oracle conveys is primarily philosophical in its essence.
4. In his dialogue Republic, Plato uses Socrates to argue for justice, discussing both the just person and the just City State. Justice is a proper, harmonious relationship between the conflicting parts of the individual or city. Hence, Plato’s definition of justice is that justice is having and doing what is one’s own. A just man is a man in the right place, doing his best and giving the exact equivalent of what he has received.
5. This applies both at the individual and universal levels, when interpreting its main function within the practice of ethos. Indeed, there are people who impose their version of justice on others or erroneously deem themselves just in character.
6. Socrates used the parable of the ship to illustrate this point: the unjust city is like a ship in the open ocean, crewed by a powerful but drunken captain (the common people), a group of untrustworthy advisers who try to manipulate the captain into giving them power over the ship’s course (the politicians), and a navigator (the philosopher) who alone knows how to bring the ship safely to port. For Socrates, the only way the ship would reach its destination, which is the good is if the navigator took charge.
7. Advocates of divine authority argue that justice, as the totality of morality, is the authoritative command of a god. Thus, religious justice is implemented through the concept of punishment, referring to the powerful condemnation of a god, within the determination of heaven or hell for all human beings. However, the Oracle rejects this argument, professing that we are accountable for our own morality.
8. According to this religious analogy, a god’s thorough assessment of a person’s worth corresponds to a determination of good that conveys that worth, whilst evil conveys the opposite, which is a worthless significance contradictory to good in its nature. But this dismisses the notion that we can rectify ourselves and be capable of goodness without a god.
9. Within philosophy, justice is a relative part of the concept and formation of ethos. It is the enforcer of our accountability. Greek philosophers emphasised the distinction between nature on the one hand and law, custom, or convention on the other. What law commands might vary from place to place, but what is “by nature” should be the same everywhere. A “law of nature” would thereafter have the pattern more of a paradox than something obviously pre-existing.
10. Plato and Aristotle posited the existence of natural justice or natural right, in conformity with its social and political relevance. According to Aristotle, the universal law is the law of Nature. For, as everyone is to some extent of celestial nature, there is a natural justice and injustice binding on all men, even those without association or covenant with one another. To establish justice adhering to its principles, we require one of the faculties of the mind, which is our judgement to distinguish the agathokakological difference.
11. This difference conveys the descriptive nature of good and bad. We must be mindful of the state of mind in which someone acts against their better judgement, through the weakness of will called akrasia. The will must be firm and cogent in its application, otherwise any judgement we aspire to will be rendered subjective.
12. Socrates once said, “I cannot teach anybody anything. I can only make them think.” For centuries, this has been the unique affirmation philosophers have attempted to decipher. It is realistic in nature that we either become sceptics or philosophers.
13. His words express the ability to obtain judgement through the application of thought. Thus, justice can be transmitted through this pattern of thought established. When we have construed that notion, we permit ourselves to obtain wisdom through knowledge.
14. Justice is what we contemplate and attempt to resolve afterwards, through indicative reflection. Justice is the virtue of the self; injustice its apparent vice. We learn over time to distinguish between them.
15. We are better human beings with justice than without it in our actions and decisions. Justice is the ideal form of representation in human relationships, and the respect which encourages men in the proper fulfilment of their duties.
16. The promotion of balance and harmony in thought and action was pre-eminently social in character. Nature was the source of law, and the duty of the state was simply considered the application rather than the creation of the law.
17. Aristotle and Plato’s concepts of justice were complementary, and their aim was to find a principle of capacity through which unity, harmony, virtue, and happiness could be effectively established within our societies.
18. Justice is critical in our process of ethos, and we depend on its effect to form our daily decisions and calculated measures of action. It defines the extraordinary realm and scope of our universal wisdom and knowledge when utilised to enforce impartiality.
19. The actions taken by the deemers of justice are conditioned by the judgement of our thoughts and the justice provided. What we ponder most is not often what needs to be addressed through our noesis and comprehension, as we contemplate the multiple forms of justice.
20. In the concept of ethos, philosophy indicates that we are responsible for our actions knowingly, when those actions are reasonable, not irresponsible. Ergo, we must assume our culpability when we are truly errant in our decisions.
21. From these deliberate actions, we assume that the correlative nature of our thought and action produces the justice warranted, under the laws of nature or man. It is fundamental that we recognise that the laws of nature are conducive to the laws of mankind.
22. The type of justice that requires proper decision and attention to the developing situation, which concludes in the procedure selected, is the justice we should espouse a firm belief in its practicality and temperance.
23. An arbitrary decision is no better than speculative insinuation when the result of that decision is imperative to the thought manifest and its actual consequence. Thus, we should remember to be equitable in our depiction of justice and its enforcement.
24. To be prudent is to be aware of consequence, and to be thoughtless is to be mistaken in our judgement and course of action. When we impose judgement on others, we act not according to good intentions but with a great measure of selfish interest.
25. Accuracy is not measured by how precisely a thought is conveyed, but by how effective that evolving thought is when administering justice. We are taught to be just or unjust, but justice must always reflect the essence of our virtue and wisdom.
26. If my actual cognition and knowledge were unaware of each other or the thought applied, then my sound judgement would be inhibited by that action taken. It is fundamental to our philosophical belief that we have the capacity to distinguish between what is just and unjust.
27. There would be no absolute clarity in my decision at all, and my thoughts would lack plausibility to apply or receive justice. It is not for men of greed to decide what justice to impose or instruct. It is men of wisdom who propose with impartiality.
28. That is why ethos is a rational exponent of philosophy and the Oracle, because it is intrinsic to the justice we seek to instruct and develop with fairness. A society governed by zealotry is doomed from its inception.
29. Justice teaches people the immediate necessity to learn the contrast and significance of what is right and wrong within our moral guidance and compass. We need justice to be fair in every aspect of life, but this is not always the case. People assume the role of gods and interject their form of errant justice.
30. Until this lesson is learnt, human beings will never comprehend the true message of moral guidance and adherence. We may presume to know these things through knowledge and intuition, but without wisdom, justice serves only the will of the masses rather than the voice of reason.
31. Ergo, we shall be lost within our plethora of thoughts and judgement if we do not possess proper moral guidance to implement a system of impartial justice on others that forms the nucleus of society or community.
32. We shall be confined within a process that has evolved into circumstantial obfuscation and alienation, deviating from the partiality of any form of justice aspired to. Subsequently, the inspiration for any proper justice would depend more on beliefs than rationality.
33. If we cannot determine what is morally right or wrong, then how are we to distinguish a thought from an idea when no judgement is acquired? The concept of justice must be understood so it can be applied correctly.
34. The induced requirement of justice is paramount in its function and message if we are to proceed to use justice in arguments for punitive action or cases. When we act according to partial observation, we tend to be more presumptive in our thoughts.
35. There can be no doubt that without sound judgement, our thoughts are rendered futile. This leads us to conclude that judgement without reason is irrational, resulting in hasty and impulsive decisions and actions.
36. Such futility breeds uncertainty, disrupting our reactive efforts towards justice when provoked, and is often driven more by egotism than by genuine intent. We tend to enforce justice when it serves our self-interest more than the principle of justice itself.
37. The cogent argument for ethos lies in sound judgement and resolution, as revealed through justice and its logical foundation. It is logic, in concert with our consciousness, that most profoundly shapes our judgement.
38. Sceptics may argue that this leans more towards legal discourse than philosophy. Yet philosophy discusses the essence and substance of justice within a practical context. It does not claim moral authority, but rather offers guiding principles through its teachings.
39. We may debate every belief and contingency within our perception, but a coherent moral structure must exist. Without it, morality loses both relevance and significance. Justice alone cannot sustain our passion or conviction for truth.
40. The wonder of the Oracle lies in the universal knowledge and wisdom it offers, as well as in the philosophical interpretations it inspires. There are many aspects of life whose meaning we may not fully grasp, yet we intuitively recognise their presence and their call for justice.
41. There is no need to legislate the teaching of philosophy if we cannot commit to its proper practice. We should not claim the role of arbiters of justice if we lack reason and an understanding of equality.
42. Justice evolved into a foundational principle of democracy, enabling individuals to become scholars and administrators of law. Through time, wise men have taught philosophy, planting seeds of enduring knowledge.
43. As we reach the heights of understanding, we approach the fullest potential of the mind when devising just laws. For the benefit of society, such laws must be structured upon their inherent principles.
44. Justice is central to our decision-making in every aspect, both legally and naturally. Within the philosophy of the Oracle, justice is defined by its measure of virtue and temperance and is esteemed for its contemplative nature.
45. No one is exempt from the thorough process of justice, which becomes clearer with time. Once an individual understands the essence and application of justice, they recognise that it must serve all people equally. Injustice is the outcry of the public.
46. If we can deduce the feasibility of justice’s original meaning, we can chart the path toward sound judgement, which appeals to its foundational principles. Ultimately, how we interpret justice is shaped by our perception of its imposition.
47. This is a necessary path in life, where that which is not perceived as vile becomes practical once we reflect on its significance. Through experience, we learn the value of justice and the pitfalls we must avoid in its execution.
48. If our mind cannot distinguish between logic and illogic, then certainty in just actions becomes impossible. We must remember to act with humility and respect in our dealings with others.
49. Humanity would suffer from the absence of justice if it lacked moral guidance as part of its practical customs. Often, our habits mislead us when they should be shaped by philosophy.
50. We are intuitively aware of logos, which is the rational principle in our lives and how it influences ethos. Judgement is integral to ethos, but without its full faculty, our perception remains incomplete. We must recognise its full capacity.
51. Many of our thoughts and actions are influenced by philosophy and a transcendent nature yet to be fully understood. Once this is acknowledged, the unique process of reasoning begins, guiding our thoughts.
52. Much of our reasoning in justice arises from proactive judgement, not from misunderstanding or underestimation. In recognising this, we become more aware of the ethical significance of justice.
53. Honesty in relation to universal truth marks the beginning of a profound evolution, culminating in sound judgement that supports our pursuit of justice. It is a natural process that demands adherence to moral guidance.
54. To err is not in itself a refutation of ethos; rather, error becomes significant when it stems from ignorance of ethos’s true importance. Without embracing its essence, what relevance does it have in our ethical practice?
55. A meaningful understanding of justice lies in the thoughtful recognition of its application. When we build our principles upon philosophy, it is essential to understand those principles sincerely.
56. This understanding can be established through the philosophical tradition once taught by the ancient Greek philosophers, whose knowledge and wisdom laid the groundwork for any system of judgement.
57. Justice is a clear expression of ethos, conveying substance and actual knowledge—knowledge that deepens our wisdom and affirms our grasp of truth. To know what is just, we must remind ourselves of what justice entails.
58. Our learning from justice depends on our reflective observation when interpreting and applying it. It is this reflective value that prompts us to understand its true utility. In the realm of reality, justice arises either from knowledge or from blind faith.
59. Each element of this philosophy aims to address the complexities of human interaction and its connection to the mind, body, and soul, which as relationships we must safeguard with sound judgement. Justice’s value lies in its fundamental essence.
60. Justice is the conscious synthesis of our thoughts and actions, reflected in our deliberate decisions. Our understanding of justice shapes how we use it to evaluate our conduct.
61. Our awareness and discernment support the logical reasoning necessary to grasp the concept of justice. Once these concepts are thoroughly understood, morality can guide us with ethical clarity.
62. At times, our thoughts may distort our judgement with perversity. It is in such moments that ethics provide us with precise understanding, not just philosophically but in legal practice also.
63. A reserved manner may give the impression of lack of foresight. Our attitude both reflects and affects how we are judged and how we judge others. Though we may not live in a just world, we the people can strive to be just.
64. The mind is often challenged by subtle adversity and premeditated decision-making, both of which are required in applying justice. We should not presume that justice belongs only to a few, nor dismiss the notion that it must be for all.
65. Recognising justice as integral to our legal framework, shaped by active intellect, is not an unfounded assumption. When evidence and action support such recognition, the statement becomes valid.
66. Our behaviour stems from the fulfilment of our ideas and ethical principles. This implies a need for justice to be firmly established and preceded by a conceptual understanding.
67. Within this considered philosophy, truth is articulated and expanded. We learn that which broadens our knowledge, and we strive to comprehend that which refines our wisdom.
68. Although we are expected to act with propriety, we are often subjected to harsh social constraints that are irrational and unfeeling in nature. It is not our role to self-righteously judge morality in justice; nothing about justice should be self-serving.
69. When we judge justly, we draw from a well of sound knowledge, not from unfounded conjectures or pseudo-thoughts. Our judgement must be fair and impartial.
70. Once we establish such a foundation, our actions should follow discernment and the pursuit of accuracy. It is better to act ethically and recognise the benefits of our conduct than to err through ignorance or neglect.
71. The judicious generalisation of the relevancy of the mind is deciphered by the expediency of the thought elicited. When we are inspired, we then inspire others to follow the teachings of the Oracle. This is a manner in which we exemplify the aspect of justice.
72. In philosophy, we are taught the concepts of the ego and seity, within a Delphic interpretation and an Orphic explanation expressed. There are some individuals who constantly seek to nourish the ego, forsaking the essence of their self.
73. If we can attempt to comprehend the vicissitudes of the mind, then we could efface any caustic reproof or platitude that is immaterial in argument. Our human nature must be reflected in the deeds we perform, and in the acceptance and self-awareness that we propose.
74. If we achieve a puissant mind, then the incorrigible habits of our errant nature can be rectified by our correct judgement in the name of justice. This does not mean that we should strive for perfection. Instead, it addresses the issue of the active mind and its perception.
75. All forms of belief must have a foundation that serves as an allegorical reference and inference to the need for its function. Justice is no exception. When we are steadfast in our convictions, we are mindful of the injustices of the world.
76. Ethos is the actual application that develops our judgement and loyalty towards justice, with superb efficiency and practicality. The ethics that we profess are demonstrated in the manner in which we apply justice and uphold its validity.
77. The Oracle was not created in the vacuous vagaries of a tenuous representation of philosophy that ultracrepidates through dogmatism. On the contrary, it is the instrumentality of a revolutionary philosophy that advocates the usage of knowledge, wisdom, and consciousness.
78. The purpose of justice is to expand our minds and thoughts with sound judgement, in prevention of its immediate desuetude and discontinuation in society. We cannot allow the moral decadence of a society to reflect upon the principles of philosophy.
79. Judgement is the cause of our actions, as thoughts are to the pattern of our behaviour. Therefore, justice is the enforcer of that judgement. There is a fundamental criterion to this belief: justice based on equality and rationality compels men of reason to act.
80. Why we rely on this essential principle of ethos is mainly a logical premise accentuated in justice and in our actions displayed. Logic is an instrument that is not only viable, but also ethical in its implementation. For that reason, it must be deemed essential.
81. We must distinguish between the state of corruption and moral guidance in order to firmly establish its concept and purpose within our society. It is unjust to bear the burden of corruption, as it is unjust to pass judgement on a person who is innocent.
82. Corruption is the vile action of a derivative circumstance that elicits the impurity of the mind, body, and self—tarnishing our purity in an incorrigible manner of injustice exposed. When we are inclined to confront corruption, we must not bow to the corrupters.
83. We can choose either the obvious adherence to moral conduct or the allure of immoral corruption, through our decisions and actions embodied in our manifest deeds. It is wiser to be moral than to falter under the influence of corruption, for the taste of corruption is far more poisonous.
84. What is being mentioned is not the extenuating circumstance of a diatribe or the expostulation of this philosophy, but the fundamental rudiment of our daily comportment is linked to the ethics we aspire to fulfil.
85. By nature, we are beings of fallibility and often resort to poor judgement and behaviours that are reprehensible. The reality is that we often misinterpret the necessity of justice for the mere urge for justice.
86. Henceforth, the relationship between ethics and judgement is compounded by the fact that our society must be governed by a reasonable system of principles, to which we may adhere through genuine philosophical belief. Without these beliefs, our justice is merely imposition.
87. This is where philosophy promotes the authentic state of ethos, with the clarity and definition necessary for our conduct. We must believe that mankind is capable of following and executing the principles of philosophy, with the morality of sagacious teachings.
88. It is imperative to acknowledge the correlative nature of justice and ethos, and to understand the criminal aspect of our acts when committed. Ergo, we must be accountable for our actions, and we must be knowledgeable about their consequences.
89. There is a certain aspect of justice within philosophy that we ascribe to as its true notion and instruction. Those in power, presumed to be the beholders of justice, must never succumb to the vile corruption of greed.
90. The basic contrast between philosophy and religion lies in the application and understanding of justice. In religion, it is equated to divine justice; in philosophy, it is equated to humanism.
91. Gradually, we learn to develop the quintessence of our character through specific deliberation of our judgement. When we reveal the profundity of our thoughts on justice, we are primarily concerned with its morality.
92. This confirms the importance of recognising ethos and its continual involvement with the Oracle. Judgement is the rationality of the mind when it is rational. When it is not, it provokes injustice in the world, condemning rather than inspiring.
93. The result is contingent upon the evolution of our effort and our judgement, with the distinctive forms of justice applied and conveyed within society. To understand the value of justice, we must learn to determine its true representation.
94. The concept of ethics forms the basis of the precedents and laws of our society and governments, which are essential to the implementation of justice. Verily, without ethics, any known society or government would govern without a true criterion, save for its own imposition.
95. We cannot proceed to a complete understanding of judgement and its informative finality without ethics. Judgement must possess a rational basis for its application. It is facile to impose judgement, but far more difficult to be impartial.
96. This finality expresses the need to conclude that we must be able to differentiate the verisimilitude of justice and injustice. Both are studied and observed with meticulosity in philosophy. It is important that we maintain a high regard for the practice of equal justice.
97. Every argument of this philosophy within the Oracle concurs with the veracity of the knowledge presented, and the wisdom it provides as its validity. It is incumbent upon us to learn the process of justice and its intricate nature.
98. Our will and courage are combined factors fairly attributed to our persistence and the objectives we deem important. Once we recognise that importance, we are then able to begin the process of justice and to enforce it correctly.
99. The very possibility of such an accomplishment is enough to inspire us to succeed, with our established laws as the affirmation of justice. Until we comprehend the consequence of our actions, we must become more aware of our deficiencies.
100. It is not a sign of weakness to be impartial in our decisions; it is a sign of reverence. Justice is one of those aspects of ethos upon which our societies base their fundamental principles and laws, but it requires the keen observance of virtue.
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