The Oracle Chapter 2 (Ethos)
Virtue
(AretÃ)
1. The Oracle defines virtue, as a trait or quality that is deemed to be morally good and is valued, as a foundation of principle and good moral being. It is exactly that quality that we aspire to reach its reward and just merit in our actions.
2. The four classic cardinal virtues described are temperance: prudence, courage, and justice. It is fundamental that we make the realisation that there is no greater thing to possess than virtues. The main virtues of the philosophy of Meleticism are temperance, fortitude, rationality, perseverance, wisdom and humbleness.
3. In Meno, for example, Plato had once stated that the separate virtues could not exist independently and offers as evidence the contradictions of acting with wisdom, yet in an unjust way; or acting with fortitude yet without wisdom.
4. In his work Nicomachean Ethics, Aristotle had defined a virtue as a point between a deficiency and an excess of a trait. The point of greatest virtue lies not in the exact middle, but at a golden mean sometimes closer to one extreme than the other.
5. The same rationale was expressed by Plato in Meno, when he wrote that people only act in ways that they perceive will bring them maximum good. It is the lack of wisdom that results in the making of a bad choice instead of a prudent one.
6. The connotation of virtue is often construed, in a different manner and archetype in philosophy than in religion. This is mostly elucidated within the teachings inculcated and adhered to. Thus, that unique contrast must be stated.
7. While the significance and concept are mutually in concurrence with each other, the principles are vastly different. In philosophy, there is an inherent foundation of virtue that is based on the acts and deeds that exemplify a person.
8. Philosophy agrees that there is no greater reward in life than virtue, but in Christianity the three theological virtues are faith, hope and charity. These virtues of Christianity are intrinsic to its faith and values. However, philosophy does not ascribe to the religious notion of faith, it ascribes to the basis of conviction.
9. The purpose of virtue in this interpretative induction is the cause to which humanity should always strive diligently to fulfill in ethos and its practice. When this is achieved, then we are capable of understanding its purpose and its quality.
10. Subsequently, the relation between logos and ethos is of a great value and function. Virtue is the worth of the universal soul. It is the personification of the soul in the philosophical sense, and captures its essence. In Plato's Republic the following forms are attached to virtue.
11. Temperance is the primary moderation that gives us forbearance and principle. It is temperance that rewards our virtues. When we demonstrate temperance, we are reflecting the form of the soul that permits us to find our necessary equilibrium.
12. Prudence is the necessary restraint that guides our awareness and sentience. It is prudence that exhibits our virtues. When we demonstrate prudence, we are protecting the form of the soul that guides us to manifest our proven wisdom.
13. Courage is the immense fortitude that protects our belief and conviction. It is courage that measures our virtues. When we demonstrate courage, we are enhancing the form of the self that emboldens us to confront our quotidian struggles.
14. Justice is the immeasurable cause that provides retribution and equality. It is justice that dictates our virtues. When we demonstrate justice, we are enforcing the form of the self that assists us to establish our just actions.
15. From these aforementioned elements, we can construct the basic concept of what to us defines virtue in its absolute essence. What we construe of its meaning and of its purpose, and how we apply to it is dependent on what we do with our virtues.
16. Virtue must always be governed wisely by these priscan principles that are important to us, for its motivation and excellence to be then effectuated. In philosophy the excellence that we seek is called arete. It is a unique thing that we should strive to obtain with knowledge.
17. If not, there would be no actual justification for the practical implementation of its usage. Aristotle once 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 are unable to adhere to its instrumental effect and truth. "Life is an unfoldment, and the further we travel the more truth we can comprehend. To understand the things that are at our door is the best preparation for understanding those that lie beyond," quoth Hypatia.
19. Nothing seems suitable, without the discipline of moral conduct to guide us, within our observable journey of understanding the principal teachings of philosophy. It is fundamental to relate that virtues are the defining qualities that we should ascribe to their benefits.
20. Our societies and our democracies elicit the praise of virtue, within the different belief systems selected. Aristotle had believed in the virtues of voluntary action, deliberate choice, weakness of the will, friendship, and achieving happiness.
21. It has been attached to the history and evolution of our humanity, since its original inception. Socrates stated that virtue could be taught. He had believed that the unexamined life wasn't worth living. One must seek knowledge and wisdom before private interests.
22. Virtue is the aretaic pillar of the state of moral excellence that we strive to emulate with our noble deeds and conviction, but it must be said that virtue alone cannot sustain our inner self. It can provides us with a genuine path of rectitude to follow.
23. How we procure its attainment is the question that at times eludes our consciousness and attempt to reconcile the truth with our virtues. Once we have accepted that to be virtuous, we must first be conscious, then we shall comprehend the meaning of virtue.
24. To attempt to consolidate the main principle of its teaching is to acknowledge its veracity, not impose its misinterpretation. In life, there are certain things that we mistake for other things of less importance. With virtue, we must learn to appreciate its quiddity.
25. The clarity of that argument is seen in the truth of its purpose and its paragon perceived. How we perceive virtue in its actual practice will determine in how we relate to virtue. We can believe that we can obtain it by being pious in our deeds or acts, but this alone does denote virtue.
26. The common notion of virtue is to establish the procurement of ethics and our sophrosyne as well. If we do not have a sound mind, then how can we expect to comprehend the true value of virtue and what it represents in its entirety?
27. What we establish as a firm foundation within our thoughts is connective to the relevance of our demeanour. When we behave in a manner which is not moral, then our actions become immoral. This is a lesson that we should learn wisely.
28. Thereafter, once we have reached that main objective, we can demonstrate a certain pattern of a conduct of equity and impartiality that will serve the cause that we seek and the equilibrium of the self. It is that balance that adhibits us to be philosophical.
29. From this system of behaviour we respond to the particular things and situations that interest or perplex us the most in life. Things that remain to be resolved or discovered. It is our intuition that assists us in the task of revealing our virtues.
30. Verily, it is comparative to the laws that govern our societies and our distinct concepts and principles. To be virtuous is a quality that all humans should strive for in their attempt. It is not immoral to want to enlighten the mind and strengthen the self.
31. Our societies require the provision of laws and adherence to govern, but virtue is the aspect of ethics that is mostly mentioned and sought. When we demonstrate virtue, we are demonstrating the self and its capacity. We are governing with virtue.
32. We can be governed by the laws of man and governed as well, by the laws of philosophy. One does not exclude the other or preclude its superiority. Within the structure of a society, there must be philosophy to uphold the tenets of its foundation.
33. As with the principle of law, there is a viable structure formed to comply with our moral guidance and conduct daily. It is the implementation of virtue that grants us the recognition of its value and quintessence freely.
34. To be virtuous does not imply the hyperbolic sense of being religious or chaste. It is an example of what we should accomplish with our actions. In accordance to the teachings of the Oracle, virtue is the absolute quality that a person should aspire to its practicality.
35. What it signifies is to acknowledge a logical premise to establish and apply that transcends mere dogmatism and traditional beliefs that are not aligned with the Oracle. Thus, what is relevant is the manner in which we portray ourselves as moral agents.
36. A premise that exemplifies the principles of ethos that corresponds to the meaning of arete and its theme. Virtue is everything, a person should personify and seek with a certain necessity. It is meant to endow us with the essence of sapience.
37. Human beings perceive, when they are cognisant and active in the mind's ability to any form of mental or visual perception displayed. When we disclose that perception, then we are truly mindful about the reward and just merit of its actions.
38. When we are at that state of awareness, we then involve the participation of meditation. When we take into our consideration virtue, we proceed with our task of fulfilment. It is a fulfilment that enlightens us, with the fountain of virtue.
39. It is a simple consideration to ascertain the quintessence of virtue and its plausible convenience. Thus, we learn to appreciate with gratitude the true meaning of virtue. When we have realised that, then we are connected physically and mentally to the purpose of virtue.
40. We can either decide to follow a moral guidance or ignore the inducement to its enlightenment and henotic benefits. Benefits of which we acknowledge afterwards, as the reward for our ethics. Essentially, virtue in the philosophical sense is the gratitude the self.
41. The enormous accomplishment is an experience of our lives that affects us, and the essence of virtue is much more rewarding than the satisfaction of our status in society. We could be seen as poor in material wealth or rich in virtues.
42. There is nothing more deserving than the satisfaction of that worthy accomplishment. Nothing could be more satisfactory than to be virtuous in life. To be someone that is immoral in their judgements is someone that will tend to judge than be judged.
43. To be virtuous is to be modest and to not be haughty. It is not a deficient element to espouse with incredulity and irrationality, when there is our will that could ultimately determine the course of our morality. A morality that will be defined by our deeds or misdeeds.
44. Hauteur is not a principle that should be associated to pride or understood in its nature as acceptable. Hauteur will lead a person to a path of self-destruction and self-righteousness. There is nothing good that results from hauteur.
45. Pride is measured by a satisfactory accomplishment and hauteur by a pleasure of conceit. One is represented by our accomplishments and the other by our ego. That distinction is clearly sufficient to know willingly about the effects of pride and hauteur.
46. We cannot recognise this distinction, unless we experiment this contrast of nature. Pride can never be the one thing that defines virtue, as our ego can never be the one thing that controls us. In philosophy we are taught that pride should not replace the essence of virtue or ego the self.
47. Virtue is the basis of our moral equilibrium and it provides us, with the requisite of its application and its purpose in our lives. To comprehend the value that virtue embodies is to comprehend the meaning about life. When we enable the mind to ponder the importance of virtues, then we begin the process of obtaining a virtuous life.
48. It is the essential thing that describes our human disposition or personality developed in the philosophical sense. Virtue is much more than the simplicity of life, it is the search for moral rectitude. We should not be content with just living. We must strive for purpose in life.
49. Virtue cannot be gained by mere intelligence, but by the emergence of a universal knowledge and wisdom that provides us, with a genuine purpose to achieve goodness in the world. It is benevolence that we should search for and remind ourselves of its reward.
50. That same knowledge and wisdom that is linked to other aspects of ethos that have been specified before and have elicited its relevance. When we acknowledge that we are ethical and practise virtue, then we can asseverate that we are in harmony with the mind, body and soul.
51. Ethos is the common principle of philosophy that has been fundamentally present, within our ancient and modern societies historically. Great philosophers of the past have sought to acquire virtue through the concept of ethos and to exhibit its quality to the world.
52. Virtue has given humanity, the opportunity of enlightening our thoughts in moral guidance, and for humanity to search for inquisitive answers to the questions that are being sought. It is not irrelevant to state that our inner self, when the argument is philosophical is in congruity with our mind.
53. Plato had realised that, because virtue was synonymous with wisdom it could be taught, a possibility he had earlier discounted. He had then added, "correct belief" as an alternative to knowledge, proposing that knowledge is solely a correct belief that has been thought through and "tethered".
54. His profound interpretation of virtue and wisdom was a central point to how Western societies had developed afterwards. For centuries philosophy has taught wise minds to adhere to its practice and beliefs. It is we the people that have forsaken it for self-righteousness.
55. We can surmise that the philosophy of the ancient Greeks expressed was reasonably efficient, within its analysis of virtue and its practice. The ancient Greeks were conscious, about the attainment and meaning of virtue. It was established long before the advent of Christianity.
56. Since it is known that both Plato and Aristotle, in particular, were exponents of virtue, their interpretations were meticulously examined and studied then. It is remarkable that such wise men of the past were able to enlighten us with such limited resources to apply, except their minds.
57. Virtue has also formed an intrinsic part in several forms of religion and idealisation, but I am addressing philosophy. The virtue of the philosophy of the Oracle is not the same as religion. Quod erat demonstrandum. Philosophy appeals not to the masses based on faith, but on principles.
58. When we understand the difference in their contrast, then we can understand the significance of virtues. Its attribute to philosophy is clearly definite in its remarkable contrast, due to the fact that philosophical virtues are embedded not in our sinless nature, but in our meritorious deeds.
59. Thus, it is the precise acknowledgement of that attribute that precisely rewards the just merit, not the philautic act. If we are not displaying good acts of virtue in our lives, then our morality is equally as bad as our acts exposed.
60. Ultimately, what matters is the interpretation of our perception of virtue and how we behave ourselves according to that keen perception. What defines our character is our virtues, and what defines our avidity is our ego. We choose which to pursue in life.
61. It is said with frequency that patience is an immense virtue that cannot succumb to the dismissal of its validity or its self-destruction, but we must know also that patience must be earned, not rewarded simply because of our persona.
62. Virtue does not have an equivalent comparison, in regard to its universal signification and manner within philosophy, in which we choose to practise it willingly. This is why we rely mostly on our moral compass to guide us properly with the tasks in our lives.
63. Therefore, we learn that the explanatory part of virtue is exemplified, within the immensity of its value and its utilisation knowingly. Once we have obtained the knowledge about virtue, then we can proceed to construct a foundation for its usage.
64. Verily, it is this specific value that we appreciate in its reliable assumption, and the value that we construe as the model of virtue. We should learn that the things that we desire in life to achieve them impose, on the fulfilment of their enjoyment.
65. There is no incredulity in our virtuous strife to seek the absolute betterment of the self. The self must be cleansed of its negative side and it must be strengthened by the quintessence of our virtues displayed. There is no need to conceal our virtues; instead, we should demonstrate them with gratitude.
66. The appeasement of virtue could be understood as an indefinable token of our empathy towards fruition. By committing acts or deeds that negate life is the contradiction of what is represented, with the philosophical concept of virtue.
67. When virtue is claimed as paramount to ethos, it is due to the precise fact that our moral guidance has been then applied and used. Virtue is something that is ethical in its quality. It is also logical in its paradigm of philosophy.
68. We create the concept that to be noble, we must first know the implication of its original purpose. We should strive to be noble within our character and with our virtues. If not, then our morality would be unfounded and impractical. Thus, it is better to assume that virtue is magnified with philosophical teachings.
69. Virtue is a superb quality to be revered and influenced with such admiration, admission and amelioration in life. We should be impassioned with conviction. Socrates once said, "Contentment is natural wealth. Luxury is artificial poverty."
70. When we are conscious of our characteristics, then we are able to demonstrate the true benevolence of the self, regardless of our impoverished status. In philosophy it is better to be impoverished in status than in the self, because it is the self that bears our virtues.
71. In order to effectuate this demonstration, we have to be mindful of the ability of our consciousness. Our consciousness is what expresses the self when noticed. The impediments in our lives can easily inhibit us from the understanding of our gradual progress.
72. It is the core of the human consciousness that determines the true nature of our actions and progress. This can be witnessed within our deeds or misdeeds performed. It is those exact deeds or misdeeds that define our character and virtues.
73. If we can distinguish the precise concept of being immoral from being moral within philosophy, then the adaptation to that concept becomes even more perceptible to us. How we perceive virtue to mean largely depends on what morality we aspire to obtain.
74. Virtue is the modest form of our human character revealed with affirmation, within its inherent peculiarity and reverence. We must remember that virtue is measured, within the value of our character. If we do not admit this, then we are negating the truth.
75. Everything that is speculated about our virtuous deeds is merely a general reflection of our character emphasised. If we do not understand that fundamental principle, then we will certainly fail to broaden and exemplify our virtues and our wisdom.
76. We enable our thoughts and actions to be properly guided, by the state of our mind and self that should not be frangible and corrupted in vices and avidity, but strengthened with virtues that we deem noble in their cause and actions.
77. When we know that our mien is being questioned, we ponder the eventual consequence that ensues afterwards. What will transpire next, after the realisation of our actions? We must be accountable, for our actions good or bad in their essence and nature.
78. We could make the assumption that we could construct a perfect scenario or world, but nothing is defined as perfect, except the word itself in its aesthetic form, with its seeming intimation and meaning. Thus, perfection is truly unattainable and illogical.
79. Perfection is not a reasonable thing achieved and is regarded, as an insipid vainglory and semblance of human stupidity provoked. We should not be influenced by the obsession of the ego.
80. Virtue has always been compatible to the principles of Greek philosophy that have amalgamated its concepts and its observation, into new and emerging philosophies. The teachings of the Oracle are inspired to a great degree by the philosophies of ancient Greece.
81. The origin of this philosophy has been compatible and veridical also to the adherence of its general practice. Our perception of virtue should be compatible to our keen understanding of that perception and what it represents in its totality.
82. The Oracle refers to virtue as a natural and logical premise that is exemplified, within the principles of philosophy. It is vital to our demonstration of virtues that we display willingly, and what it offers us in the way of expression is ethical.
83. The attribute itself is noble and meaningful in its actual composition and worth. By accepting this great attribute, we then understand that virtue is aligned to self-acceptance. We must accept the self and accept too that people can reflect goodness.
84. To be virtuous does not preclude irrationality, if that individual has strayed from ethics. Ethos as a concept is the rational course that we should pursue in our lives, and we should remember that nothing in life is guaranteed, or are our virtues to be taken for granted.
85. The seeming probability that we can stray from moral guidance is not unpredictable as it would seem to be case. We are constantly tempted by things and persons in life that can cause us to easily stray from our original course. This is the reason that we should be mindful of our limitations.
86. It is a normal occurrence that implies the lack of discipline in people that is an oversight or example of human ignorance. It is human ignorance that prevents us to express morally, our ethics and virtues. This should not be reflective solely of our societies.
87. A quandary does not occur, if there is not a mere problem in the first place to address it. Virtue when personified wisely is a thing that will reward one in society. Until we know that in life, we are not given anything without anything in return, then we shall continue to display our lack of virtue.
88. The prolongation of our awareness is heightened by our irresponsible actions taken, and our lack of gratitude for others within the world. Our virtues when manifested are qualities that we express, with the utmost reverence and modesty known.
89. Virtue is the quality we have been apprised of its practical moderation and symbolism. It symbolises the essence of our character and it represents the true identity of the self. It is the self that we must preserve and nourish with our virtues.
90. A virtue can be simplified, within the element of its actual utilisation. It is not difficult to conceive virtue, if we enable ourselves to be successful in our endeavour or task. When we are able to succeed in magnifying our character, then we are able to understand the reason for virtues.
91. The Oracle does not define virtuousness as a pristine form of chastity, as in the case with religion. Once more it is not the virtue of religion that the Oracle is conveying. Accepting imperfections is virtuous than attempting to be chaste in dogmas.
92. It does not require that hyperbolic form of connotation or attachment professed. We must remember that our character is what we define it to be in its absolute form. Why should we let others define us, or why should we regard others more virtuous than ourselves?
93. What is exemplified in this philosophy is the procurement of an ethical system of behaviour that we could ascribe to in our fundamental beliefs, within our present society. Ergo, when we reach that conclusion, we are speaking relatively about virtue.
94. The addition of principles elucidated allows the concept to be understood as purely relevant. Virtue is relevant in our lives, for it allow us to strive to better the self and to attempt to live a life based on the foundation of ethos. An ethos that embodies the qualities of virtue.
95. There is a certain pattern to ethos that corresponds to the perspective of philosophy. A pattern that reflects virtue and its fundamental teachings. When we learn to respect one another, we earn the respect of the other, as we learn to be virtuous with our moral compass.
96. Logic of which we apply is the mechanism that provides us a singular pattern of intelligible reason and comprehensibility. It is necessary that as people we realise the magnitude of what a virtue when morally presented means.
97. To have a belief in philosophy does not equate to the measure of zealous devotion or fanaticism. It is precisely that intrusive nature of the zealots that reminds us of the reason why we cannot allow them to exercise their zealotry.
98. Devotion is an abstract word that is a meaningless word, when describing this philosophical concept, due to the fact that there are things that are not reverent of devotion and praise. Devotion to unnecessary things in life that are material in their substance and praise that evokes only the ego. It is the ego that is the natural foe of the self that we must bear our prudence against at once.
99. Worship is an unnecessary attachment in the Oracle, because the inception of virtue is centered on the prime basis of our modesty, in the self than the absolute perfection of a god. When we are aware of such circumstance, then we are aware of the extent of our virtues.
100. It is important that we fully understand that we were not born to worship any god in this world, but to do for ourselves. From that simplistic point of view expressed, we seek to obtain the consecutive path that will reach the purpose to dignity.
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