The Oracle Chapter 2 (Ethos)
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 element established that inspires us to seek its merit and to value its proposition.
2. The concept of justice is based on countless fields and many different viewpoints and perspectives, including the concepts of moral correctness based on ethics, rationality, law, religion, equity and fairness, inter alia. 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 found in the study and application of the law. The type of justice that the Oracle conveys is mostly philosophical in its quiddity.
4. In his dialogue Republic, Plato uses Socrates to argue for justice that discusses both the just person and the just City State. Justice is a proper, harmonious relationship, between the warring parts of the person or city. Hence, Plato's definition of justice is that justice is the having and doing of what is one's own. A just man is a man in just the right place, doing his best and giving the precise equivalent of what he has received.
5. This applies both at the individual level and at the universal level, when interpreting its main function with the practice of ethos. There are indeed people that impose their justice unto others, or they deem themselves just in character erroneously.
6. Socrates used the parable of the ship to illustrate this point: the unjust city is like a ship in 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 is the only one who knows how to get the ship to port. For Socrates, the only way the ship would reach its destination–the good–is if the navigator took charge.
7. The advocates of divine authority and theory argue that justice with the totality of morality is the authoritative command of a god. Therefore religious justice is implemented in the concept of punishment to refer to the powerful condemnation of a god, within the determination of the heaven or hell, for each and all human beings, but the Oracle rejects that argument, because it professes that we are accountable for our morality.
8. In accordance to the analogy of religion a god's thorough assessment of a person's worth is comparative to a determination of good that conveys that worth, while evil conveys the opposite, a worthless significance that is contradictory to good in its nature; but that would dismiss the notion that we could not rectify ourselves and be capable of being good without a god.
9. In the belief of philosophy, justice is a relative part of the concept and formation of ethos. It is the enforcer of our accountability. The Greek philosophers emphasised the distinction between nature on the one hand and law, custom, or convention on the other. What the law commanded would be expected to vary from place to place, but what was "by nature" should be the same everywhere. A "law of nature" would thereafter have the pattern more of a paradox than something that obviously existed previously.
10. Plato and Aristotle, had posited the existence of natural justice or natural right, in conformity to its social and political relevance. According to Aristotle the universal law is the law of Nature. For verily there is, as every one to some extent celestial natures, a natural justice and injustice that is binding on all men, even on those who have no association or covenant with each other. When we proceed to establish a form of justice to adhere to its principles, we require one of the faculties of the mind that is our judgement to distinguish, from the agathokakological difference.
11. A difference that conveys the descriptive nature of our 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 that is called acrasia. It is the will that must be firm and cogent in its application, if not any judgement that we can aspire to will be rendered subjectively.
12. Socrates had once said, "I cannot teach anybody anything. I can only make them think". For centuries, this has been the unique affirmation that philosophers have attempted to decipher. It is realistic in nature that we either become a sceptic or we become a philosopher.
13. His words expressed were meant for the ability to obtain judgement, through the application of thought. Thus, justice can be transmitted through that pattern of thought established. When we have construed that notion, then we permit ourselves to obtain wisdom through knowledge.
14. Justice is what we contemplate and attempt to resolve afterwards, with our indicative reflection disclosed. It is the conception of justice that is the virtue of the self and injustice its apparent vice. We learn in time to distinguish between them.
15. We are better human beings with it than without its important role, in our actions and decisions. Justice is the ideal form of representation in human relationships, and the respect which encourages men in the proper accomplishment 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 to be the application rather than the creation of the law.
17. Aristotle and Plato's justice, both were complementary to each other and the aim of both philosophers was to find a principle of capacity through which, unity, harmony, virtue and happiness could be established within our societies effectively.
18. It is critical in our process of ethos, and we depend on its effect to form our quotidian decisions and measures of calculated actions. It defines the extraordinary realm and scope of our universal wisdom and knowledge, when utilised to enforce the state of impartiality.
19. The action taken by the deemers of justice is conditioned to the judgement of our thoughts and the justice that is provided. What we ponder the most is not often, what needs to be addressed through our noesis and comprehension, as we are contemplating 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 exposed.
21. From these deliberate actions, we assume that the correlative nature of our thought and action produces the justice that is warranted, under the laws of nature or man. It is fundamental that we know that the laws of nature are conducive to the laws of mankind.
22. The type of justice that requires the proper decision and notice of the developing situation that has concluded in the procedure selected is the type of justice that we should espouse, a firm belief in its practicality and temperance.
23. An arbitrary decision is no better than a 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 that consequence, and to be thoughtless is to be mistaken in our judgement and our course of action. When we decide to impose judgement unto others, we are acting not in accordance with good intentions, but with a great measure of selfish interest.
25. Accuracy is not measured by how precise the thought is conveyed, but how effective is that evolving thought, when administrating justice. We are taught to be just or unjust, but justice must reflect always the essence of our virtue and wisdom.
26. If my actual cognition and knowledge were not aware 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 ascribe to the idea that we have the capacity to make the distinction between what is just and unjust.
27. There would be no absolute clarity in my decision at all, and my thoughts would be devoid of any plausibility to apply or receive justice. It is not for men of greed to decide what justice to impose or instruct. It is the men of wisdom that propose with their impartiality.
28. That is the main reason that ethos is a rational exponent of philosophy and of the Oracle, because it is intrinsic to the justice that we seek to instruct and to develop with fairness. A society that governs by the tenets of zealotry is a society that is doomed from its inception.
29. Justice teaches people the immediate necessity to learn the contrast and signification from what is right from wrong, within our moral guidance and compass. We need justice to be fair in every aspect of life, but it is not the case. People assume the role of a god and interject their form of errant justice.
30. Until this lesson is learnt, human beings will never comprehend the true message of that moral guidance and adherence. We can presume that we know these things through our knowledge and intuition, but the truth is that without wisdom, it is a justice that serves only the will of the masses than the voice of reason.
31. Ergo, we shall be lost within our plenteous thoughts and judgement, if we do not possess proper moral guidance in our lives to implement a system of impartial justice unto others that form the nucleus of a society or community of members defined.
32. We shall be confined within the process that has evolved into a circumstantial obfuscation and eloignment that deviate, from the partiality of any form of justice that is aspired. Subsequently, the inspiration for any proper justice, would depend on our beliefs than our rationality.
33. If we cannot determine what is morally right from wrong, then how are we to distinguish a thought from an idea, when there is no judgement acquired? It is the concept of justice that must be understood, so that it can be applied correctly.
34. The induced requirement of it is paramount in the function of its operation and message, if we are to proceed to use justice in our argument for a punitive action or case. When we act in accordance to our partial observation, then we tend to be more putative in our thoughts.
35. There can be no doubt that without sound judgement, our thoughts are merely futile. This would conclude that judgement without reason is irrational. It would also conclude that we are celeritous in our decisions and actions.
36. This futility creates the uncertainty that disrupts our reactionary actions of justice if provoked, for the unjust purpose of mainly our egotism. It must be stated that we are inclined to enforce justice, when it best serves our purpose than the need for it to be just.
37. The cogent argument for ethos is a sound judgement and resolution evinced by justice, through the aspect of logic and what it represents in its entirety. It is logic that deeply influences our judgement, along with the factor that is our consciousness.
38. Sceptics can conclude that it is more of a lawful argumentation than philosophical, but philosophy discusses the essence or substance of justice, within a practical nature. Philosophy does not assume to be the higher authority in morality, it simply conveys a teaching that guides us with its principles.
39. We can debate the actual premise for each belief and contingency in our known perception, but there must exist a pattern for morality. If not, it would cease to be relevant and significant. Justice alone does not define our passion or conviction for the truth.
40. The wonder of the Oracle is the universal knowledge and wisdom it offers to the reader, and of the interpretations of philosophy. There are things in life that we are not aware of their prevalence and meaning, yet we are able to assume that they exist and require justice.
41. There is no need to prescribe by law the teaching of philosophy, if we are unable to adhere to its idoneous practice. We should not proclaim to be the enforcers of justice, when we are incapable of reason and the understanding of equality.
42. Justice is a practice that had evolved into the basic principles of democracy and allowed persons to become polyhistors and administrators of laws. With the passage of time and history, wise men have taught philosophy and left their seed of knowledge.
43. As we reach the pinnacle of knowledge, we also reach the optimal stage of our mind and its amplitude, when we devise our laws of justice. It is for the benefit of our societies that we structure these laws, according to the principles of those laws.
44. Justice is the imperative course to our decision making in every capacity predicted, in the lawful and natural sense permitted. In the philosophy of the Oracle, it is defined for its measure of virtue and temperance. It also is valued for its contemplation.
45. No one is immune from the thorough process of justice that develops afterwards and becomes more pellucid with its duration. Once a person can understand what justice means and how it should be applied, then that person knows that justice must serve for everyone, regardless of its nature. Injustice is the clamour of the people.
46. If we can surmise the feasibility of its original meaning, then we can easily determine the path of sound judgement that is necessary to appeal to the fundamentals of justice. How we interpret justice will ultimately be determined by our perception of it imposition.
47. This is a certain path in life, where something that does not become a villiority is conveyed as practical, when we apply our aperçu to obtain its significance. From our experiences, we learn the value of justice and what we should avoid in its practice.
48. Thus, if our mind cannot process the difference between logical and illogical, then there would be no certainty or evidence of its involvement in that justifiable process. We must remember to be modest and respectful in our treatment towards others.
49. Humanity would be worse off with the inusitation of justice, if it had no moral guidance to follow, as one of its practical consuetudes. It is precisely our habits and customs that at times, misguide us when they should guide us with philosophy.
50. We are intuitively aware of the presence of logos in our lives, and how it effects the facility of ethos. Judgement is a great part of ethos, but without its faculty, we are incomplete in our perception. It is necessary that we know its capability.
51. There are so many thoughts and actions that are attributed to philosophy and a metempirical nature that are experimented. When we understand that, we begin the unique process of reasoning. Our reasoning ultimately is what conducts our thoughts.
52. So much of our thoughts and actions in justice correspond with proactive judgement, not underestimation and misunderstanding. By acknowledging that, we are cognisant about the importance of what justice represents in the ethical sense.
53. Honesty within the universal truth is the commencement of that fascinating evolution that progresses into sound judgement that assists us with our justice. It is a natural process that we must learn to adhere to its guidance and morality.
54. To error is not inconclusive to the criterion of the belief of ethos. It is to error and be ignorant of its genuine importance. If we do not ascribe to the embodiment of ethos, then what relevance are we to heed to its general practice?
55. A considerable significance that could be agreed is of a noticeable recognition and acceptation, in respect to the method of its usage. When we decide to base a primary foundation of principles on philosophy, it is necessary that we understand those principles in earnest.
56. This unique recognition can be established, within the ascribed concept of philosophy that the ancient philosophers of Greece once aspired men to teach, with their knowledge and wisdom. It is that knowledge and wisdom that any system of judgement can be exercised.
57. Justice is a clear element of ethos that characterises the image of which we convey substance, as a form of actual knowledge. A knowledge that enhances our sapience and the value of our truth. To possess the ability to know what is just from unjust, we must remind ourselves of what justice means.
58. What we learn from it depends, on the perceptible observation we impose afterwards knowingly, when applying our interpretation of justice. It is its value that causes us to be mindful about its usefulness. In the realm of reality, there is either justice by knowledge or justice by blind faith.
59. Each component of this philosophy is intended to resolve the intricacies of human interaction, and its correlation to our mind, body and soul that we should preserve with our judgement. The interesting thing that makes justice valuable is the fundamental essence it represents.
60. Justice is the realistic combination of our thoughts and actions that are expressed conscientiously, in our attitude and decisions willingly. What we discover of justice is the perception that we either learn to use it for the purpose of the judgement of our actions.
61. Our sentience along with percipience assist in our judgement and logical assumptions necessary to deal with the concepts of justice. Once we have comprehended those concepts completely, then we enable our morality to guide us with ethical purpose.
62. There are rare occasions, when our thoughts can becloud our mind within protervity. Thus, we are dependent on our ethics to provide us with a precise understanding about justice and what it exactly personifies, not only in philosophy, but in the laws of society.
63. A staid mien gives the sole impression that our perspicacious mind is of an improvidence in nature. Our attitude is the perception that will be judged and how we judge others. The present world is not a just world we have created, but it is we the people that can be just.
64. The mind is influenced by a subtle adversity and decision-making, within a prepense action and manner that is required, for any implementation of justice. We should not embrace the notion that justice is for the few, as we should not dismiss the notion that justice is for all.
65. Acknowledging justice to be understood, as part of our system of laws that are ascertained by our active acumen is not an inaccurate presupposition, when there is substance and proof that dictates that statement with our actions committed.
66. Our behaviour is conduced, by the completion of our ideas and validity of ethics. Therefore, this would imply the need for justice to be established, and for there to be a precursor to justice that we could learn in principle about its conceptualisation.
67. Within the putative concept of this elaborated philosophy, there is an expatiation of the truth that is explainable. We learn the things that expand our knowledge and we attempt to understand the things that enhance our wisdom proficiently.
68. As people we are defined with an expectant behaviour of propriety, yet we are exposed to draconian measures of social discipline that are acrasial and dedolent in their nature. It is not for us to deem what is moral from immoral in the practice of justice. Nothing about justice can be accepted as being self-righteous.
69. When we use our judgement for justice, we imbibe from the knowledge that is a broad compilation of facts or concepts that are not comprised of pseudo thoughts or unfounded conjectures that surpass our knowledge. Our judgement must be fair and impartial.
70. Once we have created the basis of that notion, the actions we take are in accordance to our discernment and ability to be correct, not incorrect. It is better to be ethical within our morality and for us to realise the benefit of our comportment.
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 people that are constantly seeking 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 do, 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 for justice. This does not mean that we should strive for perfection. Instead, it is addressing 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 for justice, with superb efficiency and practicality. The ethics that we profess is demonstrated in the manner in which we apply justice and implement its validity.
77. The Oracle was not created in the viduous 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 mind and thoughts with 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 to our actions, as thoughts to the pattern of our behaviour. Therefore, justice is the enforcer of that judgement. There is a fundamental criterion to that belief and that is that justice based on equality and rationality is what compels men of reason to react.
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 as well, it is ethical in its implementation. For that reason, it must be deemed essential.
81. We must distinguish from the state of corruption and moral guidance, in order to establish its concept and purpose firmly within our society. It is unjust to bear the burden of corruption, as it is unjust to pass judgement on a person that 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 incicurable manner of injustice exposed. When we are inclined to confront corruption, we should not bow to the corrupters.
83. We can choose the obvious adherence of moral conduct or immoral corruption, with our decisions and actions that are embodied by our manifest deeds. It is wiser to be moral than to falter under the influence of that corruption, because the taste of corruption is much more poisonous.
84. What is being mentioned is not the extenuating circumstances of a diatribe, or the expostulation of this philosophy, instead the fundamental rudiment of our daily comportment. A comportment that is linked to the ethics of which we aspire to fulfill.
85. We are by nature, people of fallibility and often resort to bad judgement and behavioural acts of crime that are merely reprehensible in nature. The reality of the situation is that we often misinterpret the necessity of justice from the urge for justice.
86. Henceforth, the relation between ethics and judgement is compounded by the fact that our society must be governed by a reasonable system of principles of which we can adhere to its genuine beliefs of philosophy. Without these beliefs, our justice is strictly of imposition.
87. This is where philosophy promotes the authentic state of ethos, with such clarity and definition that is 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 indeed imperative to acknowledge the correlative nature of justice with ethos and understand the criminal aspect of our acts when committed. Ergo, we must be accountable for our actions and we must be knowledgeable about the consequences.
89. There is a certain aspect of justice within philosophy that we ascribe the true notion of its introduction and instruction. Men of power who are the presumed beholders of justice, must never succumb to the vile corruption of avidity.
90. The basic contrast between philosophy and religion is the application interposed and the understanding of that application concerning justice. In religion it is equated to divine justice, but in philosophy, it is equated to humanism.
91. Gradually, we learn to develop the quintessence of our character, through the specific deliberation of our judgement. When we reveal the profundity of our thoughts when addressing justice, we are mainly focused on the issue of its morality.
92. This confirms the importance of the recognition of 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 injustices in the world of which condemns instead of inspiring.
93. The result is contingent to the evolution of our effort and our judgement displayed, with the distinctive forms of justice applied and conveyed in our society. To understand the value of justice, we must learn to determine what is its representation.
94. The concept of ethics forms the basis of the precedence and laws of our society and governments that are material to the implementation of justice. Verily, without ethics, any known society or government would govern, with no true basis of criterion, except of its own imposition.
95. We cannot proceed to the whole understanding of judgement and its informative finality without ethics. Judgement must have a rational sense for its implementation. It is facile to impose judgement, but it is difficult to be impartial.
96. A finality that is the pending need to conclude that our ability can differentiate the verisimilitude, within the concept of justice and injustice. Both of these concepts are studied and observed with meticulosity in philosophy. It is important that we have 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 in the wisdom it provides as its actual validity. It is incumbent upon us that we learn the process of justice and its intricate nature.
98. Our will and courage are combined factors that are fairly attributed to our known persistence and objectives that we value as important. Once we have recognised that importance, then we are able to begin the process of justice and how to enforce it correctly.
99. The mere possibility of an accomplishment of this vivid realisation is sufficient to inspire us to succeed, with our established laws that are the example of an affirmation of justice. Until we comprehend the consequence of our actions, then we shall need to be more aware of our deficiencies.
100. It is not a sign of weakness to be impartial in our decisions. It is a sign of our reverence. Justice is one of those aspects of ethos that our societies base their necessary fundamentals and laws, but it requires the keen observance of virtue.
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