The Oracle Chapter 2 (Ethos)
Lorient Montaner
Virtue
(Aretí)
1. The Oracle defines virtue as a trait or quality deemed to be morally good and valued as a foundation of principle and moral integrity. It is precisely that quality we aspire to, to receive its reward and rightful merit through our actions.
2. The four classical cardinal virtues are described as temperance, prudence, courage, and justice. It is fundamental to realise that there is no greater possession than virtue. The principal virtues in the philosophy of Meleticism are temperance, fortitude, rationality, perseverance, wisdom, and humility.
3. In Meno, for instance, Plato once stated that the separate virtues could not exist independently, offering as evidence the contradictions of acting wisely yet unjustly, or with fortitude yet without wisdom.
4. In his Nicomachean Ethics, Aristotle defined a virtue as the point between deficiency and excess in a trait. The point of greatest virtue lies not exactly in the middle but at a golden mean, sometimes closer to one extreme than the other.
5. A similar rationale was expressed by Plato in Meno, where he wrote that people act in ways they perceive will bring them the greatest good. It is the absence of wisdom that leads to unwise, rather than prudent, choices.
6. The connotation of virtue is often interpreted differently in philosophy than in religion. This distinction is mostly elucidated through the teachings inculcated and followed. Hence, the contrast must be stated.
7. Although the significance and concept are mutually aligned, their principles are markedly distinct. In philosophy, virtue is rooted in actions and deeds that exemplify a person’s moral fibre.
8. Philosophy agrees that there is no greater reward in life than virtue. Christianity, however, highlights the theological virtues of faith, hope, and charity, which are virtues intrinsic to its beliefs. Philosophy, by contrast is grounded in conviction, not faith.
9. The purpose of virtue in this interpretative framework is the ideal towards which humanity should diligently strive in both ethos and practice. Once achieved, we come to understand its purpose and its essence.
10. Accordingly, the relationship between logos and ethos holds great value and function. Virtue is the worth of the universal soul. It is the personification of the soul in the philosophical sense and encapsulates its essence. Plato’s Republic attaches several forms to virtue.
11. Temperance is the primary moderation that grants us forbearance and principle. It is temperance that rewards our virtues. In demonstrating temperance, we reflect the form of the soul that helps us find our necessary equilibrium.
12. Prudence is the necessary restraint that guides our awareness and sentience. It exhibits our virtues. Through prudence, we preserve the form of the soul that allows us to manifest wisdom.
13. Courage is the immense fortitude that protects our beliefs and convictions. It measures our virtues. By demonstrating courage, we empower the form of the self that emboldens us to face our daily struggles.
14. Justice is the immeasurable cause that ensures retribution and equity. It dictates our virtues. When we demonstrate justice, we enforce the form of the self that enables us to carry out just actions.
15. From these elements, we construct a basic concept of what defines virtue in its purest essence. What we infer from its meaning and purpose and how we apply it depends on how we engage with our virtues.
16. Virtue must always be wisely governed by these ancient principles for its motivation and excellence to be realised. In philosophy, the excellence we seek is called areté, which is a distinct quality we should strive to acquire through knowledge.
17. Without this, there would be no real justification for the practical implementation of virtue. Aristotle said, “Neither by nature, then, nor contrary to nature do the virtues arise in us; rather we are adapted by nature to receive them, and are made perfect by habit.”
18. We define ourselves as people of virtue, yet we often fail to adhere to its instrumental truth. “Life is an unfoldment, and the further we travel the more truth we can comprehend. To understand the things at our door is the best preparation for understanding those that lie beyond,” quoth Hypatia.
19. Nothing seems adequate without the discipline of moral conduct to guide us through our philosophical journey. It is essential to understand that virtues are the defining qualities we should embrace for their benefits.
20. Our societies and democracies extol virtue across the various belief systems adopted. Aristotle valued voluntary action, deliberate choice, friendship, and the pursuit of happiness as virtuous.
21. Virtue has been embedded in human history and development since its inception. Socrates asserted that virtue could be taught and maintained that the unexamined life was not worth living. One must seek knowledge and wisdom over private interests.
22. Virtue is the aretaic pillar of moral excellence which we strive to emulate through noble deeds and conviction. Yet virtue alone cannot sustain our inner being. It offers a genuine path of rectitude.
23. How we attain virtue is the very question that sometimes eludes our consciousness. Once we understand that to be virtuous we must first be conscious, we begin to grasp its true meaning.
24. To consolidate the main principle of virtue’s teaching is to acknowledge its veracity, not to impose a misinterpretation. In life, we often mistake what is valuable for what is trivial. With virtue, we must learn to value its essence.
25. The clarity of that argument is reflected in the truth of its purpose and its ideal form. How we perceive virtue in practice will determine how we relate to it. Piety in action alone does not constitute virtue.
26. The common notion of virtue entails the acquisition of ethics and sophrosyne, which is sound-mindedness. Without a sound mind, we cannot truly comprehend the value of virtue or its significance.
27. Our internal foundation reflects our moral demeanour. When we act immorally, our actions betray virtue. This is a lesson we must learn with discernment.
28. Once we achieve this understanding, we may demonstrate a consistent pattern of fairness and impartiality that serves our aim and the equilibrium of the self. That balance is what allows us to be philosophical.
29. From this moral structure, we respond to the situations that concern or challenge us most. It is our intuition that aids in revealing our virtues.
30. Truly, this is akin to the laws governing society and its principles. To be virtuous is a quality all humans should seek. It is not immoral to aspire to intellectual enlightenment and self-betterment.
31. Whilst societies require law and order, virtue is the most sought-after ethical quality. In displaying virtue, we manifest the self and its potential. We govern with virtue.
32. We may be governed by human laws and also by philosophical principles. One does not exclude the other, nor claim supremacy. A society's foundation must include philosophy to support its core tenets.
33. As with law, a sound moral structure directs our conduct daily. The implementation of virtue allows us to recognise its true value and essential nature.
34. To be virtuous does not entail a hyperbolic sense of religious or moral purity. It is a demonstration of integrity in our actions. According to the Oracle, virtue is the utmost quality a person should aspire to in practice.
35. Its significance lies in a logical premise that transcends dogma and outdated traditions not aligned with the Oracle. What matters is how we present ourselves as moral beings.
36. This premise must reflect ethos and resonate with areté and its message. Virtue is everything we should embody and pursue with due purpose. It grants us the essence of wisdom.
37. Human beings perceive virtue when they are mindful and mentally engaged. When we acknowledge such perception, we are truly conscious of the reward and merit of virtuous action.
38. With that awareness, meditation becomes participatory. When we reflect upon virtue, we begin the task of fulfilment that enlightens us through the fountain of virtue.
39. It is a simple yet profound act to recognise the essence of virtue and its practical application. Thus, we learn to value it with gratitude. Once this realisation is made, we are mentally and physically connected to virtue’s purpose.
40. We may choose to follow moral guidance or reject the call to enlightenment and unity. The benefits of virtue become clear in retrospect, as a reward for ethical living. In its essence, virtue in the philosophical sense is the gratitude of the self.
41. The enormous accomplishment is an experience in our lives that affects us deeply, and the essence of virtue is far more rewarding than the satisfaction derived from our social status. We may be seen as poor in material wealth or rich in virtues.
42. There is nothing more deserving than the satisfaction of a worthy accomplishment. Nothing could be more fulfilling than to live a virtuous life. One who is immoral in their judgements is someone who is more inclined to judge than to be judged.
43. To be virtuous is to be modest, not haughty. It is not a deficiency to espouse incredulity or irrationality when our will can ultimately determine the course of our morality defined by our deeds or misdeeds.
44. Hauteur should not be regarded as a principle associated with pride, nor should its nature be seen as acceptable. Hauteur leads a person down a path of self-destruction and self-righteousness. Nothing good comes from hauteur.
45. Pride is measured by a satisfactory accomplishment; hauteur, by a pleasure in conceit. One is represented by our deeds, the other by our ego. This distinction is sufficient to willingly comprehend the effects of pride and hauteur.
46. We cannot recognise this distinction unless we experience the contrast of their nature. Pride must never be the defining element of virtue, just as ego must never govern the self. Philosophy teaches that pride cannot replace the essence of virtue, nor ego the self.
47. Virtue is the foundation of our moral equilibrium. It offers us the requisite for its application and purpose in life. To comprehend the value that virtue embodies is to comprehend the meaning of life. When we allow the mind to ponder the importance of virtues, we begin the process of leading a virtuous life.
48. Virtue defines our human disposition or personality in a philosophical sense. It is more than life’s simplicity; it is the pursuit of moral rectitude. We should not be content with merely existing; instead, we must strive for purpose in life.
49. Virtue is not attained by mere intelligence but through the emergence of universal knowledge and wisdom that grants us a genuine purpose in achieving goodness in the world. Benevolence is what we must seek, and we must remind ourselves of its reward.
50. That same knowledge and wisdom is linked to other aspects of ethos previously mentioned, which have demonstrated their relevance. When we acknowledge that we are ethical and practise virtue, we may then affirm that we are in harmony with the mind, body, and soul.
51. Ethos is a fundamental principle of philosophy that has been present in both ancient and modern societies. Great philosophers of the past sought to acquire virtue through the concept of ethos, exhibiting its quality to the world.
52. Virtue has given humanity the opportunity to enlighten our thoughts with moral guidance, and has led us to seek inquisitive answers to life’s pressing questions. It is not inaccurate to claim that our inner self, when viewed philosophically, is congruent with our mind.
53. Plato realised that, because virtue was synonymous with wisdom, it could be taught. It was a possibility he had initially discounted. He later introduced the concept of ‘correct belief’ as an alternative to knowledge, proposing that knowledge is merely a belief that has been reasoned and “tethered”.
54. His profound interpretation of virtue and wisdom was central to the development of Western civilisation. For centuries, philosophy has guided wise minds to adhere to its practices and beliefs. It is we, the people, who have forsaken it in favour of self-righteousness.
55. We may surmise that the philosophy of the ancient Greeks was reasonably effective in its analysis and practice of virtue. They were fully aware of virtue’s attainment and meaning, having established its foundations long before the advent of Christianity.
56. Since both Plato and Aristotle were prominent exponents of virtue, their interpretations were meticulously studied and scrutinised. It is remarkable that such wise men, with limited resources beyond their minds, were able to offer such profound enlightenment.
57. Virtue has also played a vital role in various religious and idealistic systems, but here we are speaking of philosophy. The virtue of the Oracle’s philosophy is not the same as that of religion. Quod erat demonstrandum. Philosophy appeals not to the masses through faith, but through principle.
58. When we understand the contrast between the two, we understand the significance of virtues. Their philosophical attribute is clearly evident, owing to the fact that virtues in philosophy are embedded not in our sinless nature but in our meritorious deeds.
59. Thus, it is the precise recognition of this attribute that yields just merit, not the act of self-love. If we do not display virtuous conduct in life, then our morality is as deficient as the acts we exhibit.
60. Ultimately, what matters is how we interpret virtue and how we behave according to that understanding. Our character is defined by our virtues, just as our eagerness is defined by our ego. We must choose which we pursue in life.
61. It is often said that patience is a great virtue that cannot be dismissed or self-destroyed; yet, we must also understand that patience must be earned, not simply rewarded because of our persona.
62. Virtue has no equal in regard to its universal significance and philosophical application, when it is willingly practised. For this reason, we rely upon our moral compass to properly guide us through life’s tasks.
63. Therefore, we learn that the explanatory power of virtue lies in the immensity of its value and its conscious utilisation. Once we obtain knowledge of virtue, we may begin to construct a foundation for its application.
64. Verily, it is this particular value that we appreciate in its reliable certainty, and the value we perceive as the model of virtue. We must understand that the things we desire in life demand effort before we can truly enjoy their fulfilment.
65. There is no incredulity in our virtuous endeavour to improve the self. The self must be cleansed of its negative aspects and strengthened by the quintessence of displayed virtues. There is no reason to conceal our virtues; rather, we should demonstrate them with gratitude.
66. The appeasement of virtue may be understood as an indefinable token of our empathy towards fruition. Committing acts that negate life contradicts the philosophical concept of virtue.
67. When virtue is declared paramount to ethos, it is precisely because our moral guidance has been consciously applied. Virtue is ethical in its essence and logical in its philosophical paradigm.
68. We form the concept that to be noble, we must first understand the original purpose of nobility. We should strive to be noble in both character and virtue; otherwise, our morality remains ungrounded and impractical. Therefore, it is better to accept that virtue is magnified through philosophical teachings.
69. Virtue is a superb quality, to be revered and admired, and to influence life with admission and amelioration. We should be impassioned with conviction. Socrates once said, “Contentment is natural wealth. Luxury is artificial poverty.”
70. When we are conscious of our character, we can then demonstrate the true benevolence of the self—regardless of any impoverishment in status. In philosophy, it is better to be impoverished in status than in self, for it is the self that carries our virtues.
71. In order to effect this demonstration, we must be mindful of the capacity of our consciousness. Consciousness expresses the self when it is acknowledged. The impediments in our lives can easily prevent us from recognising our gradual progress.
72. It is the core of human consciousness that determines the true nature of our actions and growth. This is evidenced by our deeds or misdeeds. These actions define our character and virtues.
73. If we can distinguish clearly between the philosophical concepts of morality and immorality, then our adaptation to those concepts becomes more perceptible. Our perception of virtue is largely shaped by the moral ideal we seek to attain.
74. Virtue is the modest form of human character expressed with affirmation, through its inherent distinctiveness and reverence. We must remember that virtue is measured by the value of our character. If we fail to accept this, we deny the truth.
75. Everything speculated about our virtuous deeds is merely a general reflection of our character, emphasised. If we do not comprehend that fundamental principle, we shall undoubtedly fail to develop and exemplify both our virtues and our wisdom.
76. We enable our thoughts and actions to be properly guided by a state of mind and self that should not be fragile or corrupted by vices and greed, but rather strengthened by virtues that we deem noble in both cause and action.
77. When we realise that our demeanour is being questioned, we consider the eventual consequences that may follow. What will happen next, after the realisation of our actions? We must be accountable for our actions, whether good or bad in their essence and nature.
78. One might assume that we could construct a perfect scenario or world, but nothing is truly perfect, except the word itself in its aesthetic form, with its seeming suggestion and meaning. Thus, perfection is truly unattainable and illogical.
79. Perfection is not a reasonable objective and is regarded as a dull vanity and a semblance of human foolishness. We should not be swayed by the obsession of the ego.
80. Virtue has always been compatible with the principles of Greek philosophy, which have amalgamated its concepts and observations into new and emerging philosophies. The teachings of the Oracle are greatly inspired by ancient Greek thought.
81. The origin of this philosophy has also been compatible and veridical in the context of its general practice. Our understanding of virtue must align with a deep comprehension of what it represents in its totality.
82. The Oracle defines virtue as a natural and logical premise exemplified through philosophical principles. Demonstrating virtues willingly is essential, as it reflects an ethical mode of expression.
83. The attribute itself is noble and meaningful in its very composition and worth. By embracing this great quality, we come to understand that virtue is aligned with self-acceptance. We must accept the self and accept that others can reflect goodness too.
84. To be virtuous does not exclude the possibility of irrationality, especially if one strays from ethical conduct. Ethos is the rational path we should pursue in life, and we must remember that nothing in life is guaranteed, nor should our virtues be taken for granted.
85. The likelihood of straying from moral guidance is not as unpredictable as it might appear. We are constantly tempted by things and people that can easily divert us from our original path. This is why we must remain mindful of our limitations.
86. This is a common occurrence, indicating a lack of discipline in individuals, which is an oversight or symptom of human ignorance. It is this ignorance that prevents us from expressing our ethics and virtues in a moral way. This issue should not be attributed solely to our societies.
87. A quandary does not arise unless there is a fundamental problem to address. When virtue is personified wisely, it brings reward within society. Until we acknowledge that nothing in life comes without something in return, we shall continue to exhibit a lack of virtue.
88. The prolongation of our awareness is heightened by our irresponsible actions and our lack of gratitude for others in the world. When our virtues are manifested, they are expressed with the utmost reverence and modesty.
89. Virtue is a quality that has long been known for its practical moderation and symbolism. It symbolises the essence of our character and represents the true identity of the self. It is this self that we must preserve and nourish with our virtues.
90. A virtue may be simplified through the element of its practical use. It is not difficult to comprehend virtue if we enable ourselves to succeed in our endeavour. When we succeed in amplifying our character, we come to understand the true purpose of virtue.
91. The Oracle does not define virtuousness as a pristine form of chastity, as seen in religion. Once again, it is not religious virtue that the Oracle conveys. Accepting imperfection is more virtuous than attempting to adhere to dogmatic notions of chastity.
92. Such virtue does not require a hyperbolic connotation or exaggerated attachment. We must remember that our character is defined by ourselves, in its truest form. Why should we let others define us or consider others more virtuous than ourselves?
93. This philosophy exemplifies an ethical system of behaviour to which we may ascribe our fundamental beliefs in modern society. Hence, when we reach that conclusion, we are speaking in relative terms about virtue.
94. The addition of clarified principles enables the concept to be seen as wholly relevant. Virtue is significant in our lives, for it allows us to better ourselves and to strive to live according to an ethos that embodies the qualities of virtue.
95. There is a specific pattern within ethos that aligns with philosophical perspective that reflects virtue and its fundamental teachings. When we learn to respect one another, we earn mutual respect, and through this we become virtuous in our moral compass.
96. Logic, as we apply it, is the mechanism that provides a coherent and intelligible pattern of reasoning. It is necessary for us as individuals to understand the full significance of virtue when it is presented morally.
97. To hold a belief in philosophy is not equivalent to zealous devotion or fanaticism. It is precisely the intrusive nature of zealotry that reminds us why we must not permit zealots to impose their beliefs.
98. Devotion is an abstract and meaningless term when applied to this philosophical concept, because some things are unworthy of devotion or praise. Devotion to material things and praise that feeds only the ego is empty. The ego is the natural adversary of the self, against which we must remain prudent.
99. Worship is an unnecessary attachment within the Oracle, because the foundation of virtue centres on modesty of the self, rather than the absolute perfection of a god. When we recognise this, we also recognise the extent of our virtues.
100. It is vital to understand that we were not born to worship any god, but to act on our own behalf. From this simple yet profound point of view, we aim to pursue a continuous path that leads to dignity.
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