The Oracle Chapter 2 (Ethos)
Dignity
(Axioprépeia)
1. The Oracle defines dignity, as the right of an individual to be valued and respected for their own sake, and to be treated ethically in life. It is not to be mistaken with vanity of which is not an influence, we should emulate in our practice of philosophy.
2. It is of great importance in morality, ethics, law and government, as an extension of enlightenment and the concepts of inherent and inalienable rights that are expressed by the original teachings of philosophers who have have existed in the past.
3. "Let parents bequeath to their children, not riches, but the spirit of reverence," quoth Plato. It is the dignity in those words of Plato that we begin to understand what dignity is meant to be and what dignity must reflect in philosophy.
4. Dignity is an inflexible principle that we strive to fulfill to a great degree and desire always willingly. It is the ultimate merit of human accomplishments established with human intention. Humans at times fail to understand the true meaning of dignity.
5. It is common that we seek it, amidst the hour of need and solace, when we are confronted with the issue of our character or persona. Until we have confronted that issue, then we shall not be capable of resolving that issue. If we are to be regarded as dignified, we must demonstrate our integrity.
6. All human beings are deserving of a quantum of dignity in their lives than attainture that burdens their self and mind. What makes a person merit dignity in philosophy is not due to the status of that person, but in the manner in which the deeds are accomplished.
7. Dignity needs no form of obligation, instead it is a state of reverence that mankind has evoked, with a certain measure of passion. This is relevant to the cause of dignity. As people, we generally seek for a cause to be dignified by our deeds, not be glorified for our mere bravery.
8. Any person can possess this quality, if that person decides conscientiously to embrace its actual concept, not attribute it to irreverence. It is fundamental to the philosophy of dignity that we do not seek the satisfaction of the ego, but more the fulfilment of the inner self.
9. What matters is that we apply its usage, within the practice of its genuine purpose and form of utility consistently. Dignity is the true semblance of ethos, when it is conceived in the philosophic sense of its value and essence.
10. Life is a complexity that we must confront quotidianly, with its contrasting assuefactions and complications. We must learn to distinguish acts of dignity knowingly, from the mere perception of its possible resemblance to vanity. Vanity is nothing more than the image of our ego.
11. There is a state of being esteemed that we aspire to acquire its fruition and distinguishable acclaim. It is important that we do not confuse dignity, with being solely dignified in our thoughts. If we are to understand the principle of dignity, we must understand what it is not.
12. It is the main essence that describes the manner indicative of dignity, and it reflects its necessary pattern and representation within the teachings of the Oracle. When we learn from philosophy, we are obtaining knowledge and wisdom in our lives.
13. Dignity is a general token of respect that is mostly admired and is call solemnity. A solemnity that is recognised in our character and self. When we demonstrate solemnity, we are demonstrating our true self. It is our character that is then shaped by dignity.
14. From this solemnity we discover the intrinsic nature of the character of an individual. Once we have realised that, our comportment begins to be matured by that solemnity, and it continues the process of self-respect and the respect for others.
15. Aristotle once said, "Dignity does not consist in possessing honours, but in deserving them." Honours do not come natural to us, they must be earned with deep reverence to the persona of one. When we earn that reverence, we are capable of reflecting our mien with the utmost dignity.
16. He also said, "The man who is truly good and wise will bear with dignity whatever fortune sends and will always make the best of his circumstances." It is important to denote that fortune itself does not exemplify dignity in the eyes of philosophy. It merely manifests, as an aesthetic thing.
17. The indisputable truth in those consequential words is found, within the decision elaborated after the fact. By accepting that we are capable of displaying dignity is better than to accept that we are entirely perfect in our human nature.
18. The demonstrative sign of dignity is the confirmation of ethos that we adhere to its quintessence and practicality. To be practical is to acknowledge that we are people of dignity, and by that account, we are worthy of its noble cause, when we are noble in our deeds.
19. No measure of dignity can be experimented, without the discipline and administration of self-awareness. Self-awareness is the key in understanding dignity. Once we become aware of who we are, then we can recognise that our inner self that we identify as is what essentially defines us.
20. The Oracle attests that the reason for philosophy is the absolute affirmation of the universal truth and its different elements of principles. These principles are studied and meditated, with the effectiveness of our determination and proposition.
21. We can think of it as the selected choice for respect or belief that is superseded by either of those two variables exchanged, but dignity represents in its embodiment, the sign of either our pride or our honour. It is we that choose to be proud or honourable.
22. Therefore, the relation with its function and its necessity is twofold and germane, in its involvement and utile practice. We must not confuse pride with honour. It is incumbent upon us that we learn to distinguish them both with philosophy.
23. On one hand, the function of dignity is to reward our actions, and its necessity is to fulfill the genuine cause of which it serves in earnest. What we decide to do with our life will depend truly on how we want that life to be dignified in the end.
24. Within this philosophy espoused, there is a certain similarity of pattern of thought that we ascribe to its inducement and adherence knowingly. When we know everything about philosophy that is relevant and instructive in life, then we attempt to experience its wisdom.
25. We either subscribe to the theory that our thoughts become ideas that progress into actual beliefs established, or we do not assimilate the concept of that reality. Thus, negating the essence of dignity and its representation.
26. Whether it can be construed as a reasonable paradigm of philosophy, that I shall not contest with an axiomatic point. It is important that we describe what philosophy personifies and what it does not. In other words, it is better that we admit that we speak from the knowledge that we know to be truthful.
27. What I shall asseverate is the assertion that dignity is applicable to our behavioural actions and thoughts, when those actions and thoughts are rational and ethical. If we are not rational or ethical, then how can we presume to know what dignity even means in the first place?
28. Honour when evoked with needless presumption is only a reward that satisfies our ego in the short term, but dignity is the culmination of the satisfaction of value. A value that makes us conscious about its purpose and a value that we deem dignifiable.
29. If we only please our ego, then we nullify the purpose of our plight and focus willingly. This will only present us, with the dilemmas of which we cannot rid ourselves of or can we assume to understand within the broader sense of dignity.
30. To serve any cause is an example of dignification. To not serve any cause is to forsake the intrinsic concepts of philosophy, for the avidity of the ego. There are things in this world of which, we should not attempt to imitate, and there are things such as dignity that we should pursue with our conviction.
31. Each element of ethos has an authentic cause and effect that systematises its subsistence and relevancy. When we know this, we reflect on what it means to show dignity to people and be satisfied with our demonstration of its unique quality and reason.
32. What must be fully determined is the basis of that particular reason, within the synthesis of various ideas that allow us to better comprehend the concept of dignity, within the philosophy of the Oracle. It is consequentially, how we establish our foundation for knowledge.
33. The concrete argument is not the concept of dignity per se, but the interpretation of its unique significance. The manner in which we interpret it will demonstrate to us its value. Thus, once we learn the value of that philosophy, we can begin to apply that value to such a thing as dignity.
34. Once this has been effectuated, then it allows the observation of thought to proceed beyond the syntomy of an explanation that requires more definition of its nature and duration. However, it is significant to denote that dignity can be perceived in numerous ways.
35. When this thought occurs, we reach the cognisance of the ultimate definition subjectively. We should not omit that pending factor, because it is facile to be subjective in our argument, but it is not, when that argument must be understood by others for its principles.
36. It is not an indubitable thought that dignity is a factor that humanity attempts to preserve naturally and steadfastly in life. What we learn about dignity will permit us to advance our knowledge and enhance our wisdom properly.
37. If we can make the surmisal that its contribution to ethos is not inconsequential, then we could know the circumstance of that firm conclusion. The thought would be that in order to progress we need to base the inference of that thought upon an ethical structure that we could describe as viable.
38. People often mistake what is categorically one thing from another, with their intemperance and misapprehension. Things that do not represent dignity in its actual form. Ergo, our belief should be in accordance with our thoughts that are logical.
39. What that means is that we should not assume we have universal knowledge without the acquisition of philosophy, when it is a mere supposition at best. Thus, until we learn its veritable meaning, we cannot know its actual practice, when we are still evolving in our knowledge.
40. Dignity can be compared to that thorough analysis and approximation interpreted only. It is necessary that we exhibit the purpose and intention of dignity. When we do, we discover the realisation of its quality, as well, as its viability.
41. To numerous individuals dignity is nothing more than pretension asserted, or a false pretense displayed that has no actual bearing on the concept of ethos, but dignity when it is philosophical is the representation of the presentation of our character.
42. To others it is a grave matter of immense principle that attempts to approximate the truth and evolution, about the person that we identify as in our assumption. We should consider that dignity is noble when the cause it serves is noble.
43. If there was one thing that could explicate the true meaning of dignity, it would be serving for the greater cause of humanity. It is expressing our humanity that makes our cause dignified in its essence. When we humble ourselves with our deeds, then our acts become much more worthy.
44. After all it is humanity that we must serve voliently, instead of our own selfish interests and satisfactions that are only momentary rewards, not just merits accumulated. No one obtains something by its mere value, it must be earned by its merits.
45. As a society and democracy in general, we must procure the total preservation of philosophy and the eradication of indigence. There are moments in our lives, when we choose the path of dignity to assist us in our endeavours, but we should not forget the less fortunate have dignity as well.
46. There is no simplicity in philosophy that can be proven, as a mere difficulty and futility presented. Everything about philosophy is intended to be a part of knowledge and wisdom embraced. It is when we focus on achieving dignity in the moral sense that we are cognisant of its importance.
47. The simplest notions of philosophy are difficult to those that are ignorant of its great capacity and contribution. To those that fail to understand philosophy, they shall remain aloof from its practice and they will not uphold the worthiness of dignity.
48. Subsequently, the recognition of this thought is the result of our mental awareness. An awareness that makes us more inquisitive and enlightened. When we have achieved enlightenment, then we are able to learn the meaning of dignity in its highest sense.
49. Dignity is the awareness of the mind's direct involvement, with the emergent process and conceptualisation of ethos. The mind cannot distinguish the implication of dignity on its own, without reason or ethics. Unless we practise dignity with discipline, we shall not overcome its challenge.
50. Every specific element of ethos that has been mentioned in the Oracle originates from the concept of philosophy, and it is attested by our unwavering resolve to be enlightened in life. When we are steadfast with our fortitude and rectitude, then we are capable of finding purpose for dignity.
51. This form of philosophy is not linked to religion or science, but to the elementary fundamentals of a sound philosophy revealed. It is not for philosophy to be the divinity that others seek, but the demonstration of our resilience amidst adversity.
52. As with logos, ethos is one of the original pillars of the ancient Greek democracy and philosophy. Many men of reverence aspired to its fulfilment, and many men of today retain that aspiration with conviction and determination. We cannot assume to be dignified, if we do not appreciate the value of dignity.
53. We cannot be ignorant of the existence of philosophy and its ascertainable knowledge. We must appreciate its guiding sagacity willingly. When we are guided by our sagacious knowledge, we are then disciplined to ascertain the meaning of dignity.
54. It is incumbent upon us to recognise the momentous implication that the instruction of philosophy offers as knowledge and rids us of our incertitude. When we are self-disciplined we are capable of examining from within the essence that is our inner self, the benefit of our character.
55. Dignity is the characteristic that all our scholars and mentors must always possess and instruct, with a commensurable effort demonstrated. The fulfilment of dignity is correlative to the awareness of our ability to display gratitude.
56. If our abilities did not possess that possibility, the entire process of ethos would be devoid of its logical premise and validity in philosophy and society. The Oracle cultivates our values and fortifies our composure. This allows us to accept that dignity is a part of our persona.
57. What we have not learnt in logos we must learn, with the application and knowledge of ethos. Ethos is something that we all possess its capacity, integrity and validation, through our firm perseverance. Thus, it is relevant to the teachings of the Oracle.
58. The sapient nature of both logos and ethos has given us the comprehension of its formal structure and compliance that we adhere to its optimal function. The dignity that we demonstrate is seen, within the capability of our character to be wise.
59. The Oracle has attempted to expound on the concepts of logos and ethos, with the utmost efficacy and information provided, but there is still much about dignity that we must learn with our patience. It is our patience that reflects in our dignity.
60. We should understand that to be ethical, a person must display a foundation of ethics, not with mere contentment, but with satisfaction. Dignity is only one exemplary principle that we associate to the theoretical state of our moral guidance and moral logic.
61. Our reverence to any pertinent cause is genuinely an exhibition of our superior dedication and commitment, not our vain pretensions evoked. To demonstrate dignity, we only need to begin with our humbleness. It is that part of our human nature that defines us.
62. Dignity is an instrumental trait of our moral excellence displayed and it subserves the need for the development of our especial character. To accept that notion is to accept that we can be moral agents and control our actions and decisions.
63. Dignity is an explicable part of an expressible component that wields influence over our immoderate positions or actions. It is not meant to impose upon our will selfishly, instead, it is meant to be inspiring in its quality.
64. It should not be exclusively attributed to the cause of our ego, but to the service of which we uphold and exemplify with conviction knowingly. Thus, once we have acknowledged that we serve not our ego, then we can fully comprehend that dignity is worthy in its essence.
65. As human beings, we are taught since the age of our comprehensive awareness the worth of dignity and how to use its practice in general. This assures us that if we practise it properly, then we can ultimately find our right path in life.
66. Therein, it is predicated on the concurrence of the confirmed acknowledgement of its purpose and how we correspond to its important function. It is best to adhere to the thought that we can become dignified by our deeds, if we choose to be good.
67. At variance, its concept evokes the passion and fervour of our justification to be perceived as meritorious and just in our character. To some people dignity is a thing that only a few can achieve or merit. Nothing in life is intended to give us dignity, only by our status in society. It is we the people, who impose this form of dignity.
68. The reality is that merit is earned, not merely deserving or a supplementary form of altruism. What we sow, we tend to earn and what we earn, we tend to cultivate. It is the simplicity of that notion that makes dignity relevant in its practice.
69. A noble deed is an actuality of a contemplative action dignified, within the composure of our behaviour and the introspection of the mind daily. We confront in our lives the need to be conscious about our actions, but it is the self that compels us to act in behalf of the mind. When we perform good deeds, we are displaying our dignity.
70. Ergo, the relation, between merit and demerit is typically distinguished, within the perspective of the beholder and its definition. We should strive to seek merits, not demerits. Merits are what reward us, with a great measure of dignity.
71. Dignity signifies the actual concept of an attribute that elicits respect and typifies the simplification of its self-worth in humanity. When we realise that, we can attempt to be more dignified in our decorum. It is our decorum that we must be mindful about its relevance.
72. To be truly respected is the indisputable stage of the degree of value designated, with the alternation of duty. Duty is something that we admire with dignity, but it is dignity that we should evaluate and determine when to apply it or not.
73. Dignity is not measured, with the immeasurable acts of pompous vaniloquence. Nor the superfluity of insipient insinuations that are irrational in thought and undignified in actions. We should not permit our irrationality to be forced upon our moral conduct.
74. Because, we are conscious for the most part about the validity of our nobleness, we seek diligence to understand the conception devised. When we understand what it means to be dignified, then we must demonstrate ethical behaviour. That is how we learn the lesson of dignity in philosophy.
75. The immediate interest in the argument is expounded in the concept asserted boldly, within the amplification of knowledge. It is precisely our knowledge that permits us to enhance our wisdom. It is then our wisdom that guides our dignity with resolute.
76. We should not confound ourselves with the similitude between honour and dignity, as it is applied to our comportment. Unfortunately, in society, we often tend to emphasise the purpose of one over the other. In philosophy, we are taught about honour and dignity.
77. Honour is directly an attribute focused on the established fundamentals of any pedigree prescribed knowingly, usually through merit, not deliberation per se. It is something that we understand afterwards, by the quality that it reflects.
78. On the contrary, dignity is the translucent demonstration of our civic qualities and mien revealed, along with our civil virtues. Our virtues are what makes our actions distinctive and logical within the model of our morality.
79. We must be lucid and know the clear distinction, between a deed and a merit that can be assumed to be a detriment in association to our body, mind and self. It is unwise to believe that we can achieve enlightenment and just reverence, solely from our deeds alone.
80. Once this is recognised, then we are able to process the adequate knowledge retained from our mind, within the colligation subsumed. It is not a facile process, but when accomplished with time, it is gratifying and inspiring in its essence.
81. The gift of knowledge and wisdom adhibits for the mind to facilitate the general concept of ethos and its practice form revealed to us. What we do with that gift depends mostly on the course of our actions. It is discipline that determines the validity of our dignity.
82. The concept of dignity is personified precisely in the definite stage of our self-worth examined and the application of our self-acceptance. Once we are able to accept ourselves, then we are able to proceed with the attainment of dignity.
83. When we are describing dignity, we are describing it as an inherent value that we cherish profoundly and it enlightens our cognisance and inspirational thoughts to progress in life, in accordance to the actual meaning of dignity we define.
84. If we are aware of our characteristics, then morally it is equivalent to the composure reflected of its apposite nature. A nature that we intuit, and a nature that is representative of our display of dignity. We should not forsake it to the dubiety of our thoughts.
85. When we express our dignity, we are truly mindful of our solemnity and its substantive value. This is clearly seen in the semblance of our acts of good deeds demonstrated. Those acts that we extol are those acts that we deem dignified and benevolent in nature.
86. Hence, we are especially conscious of the perimeters of its contingency and attributable function. We should not be complacent, with the mere notion that we cannot achieve dignity without rationality. This should be applied in the philosophical sense.
87. How do we conceive the notion of dignity of the utmost regard? This is something that can be determined so easily, with the cause that has been solicited. Dignity is what we express, when there is a noble cause to serve. To serve others is more humane than to be served, for the purpose of one's presumed indomitable ego.
88. Honour is basically an unaccountable recognition of value, while dignity is the basic quality of being revered and exemplified for our character. It is our character that we must define and demonstrate, as the reflection of our inner self.
89. Pride in itself does not equate with the established concept of dignity, since it refers to the state of approbation and specification, but when pride is shown to be exemplary, then it can be measured with dignity. That is the teachings of philosophy.
90. A person can exhibit an act of dignity, even though that act is not reflected of one's tremendous pride. Dignity is worthy of all good acts or deeds, when we define it in the philosophical sense. Thus, there is nothing more cogent than to believe that our dignity has relevance in life.
91. All that it inhibits tacitly is the clarity of the lucid exposition of its variable and its proposition espoused by the Oracle. Dignity can represent our ethos, in the most conspicuous form of our human nature revealed and evoked.
92. Humility and gratitude are common elements of dignity, and arrogance and egotism are typically aligned with the notion of pride. To be humble and grateful is the illustrated sign of our self-acceptance. Those individuals that practise humility and gratitude are worthy of their deeds.
93. Respect and status are often used, when describing the conventional features of dignity. These two things differ in the purpose of their implementation. We should denote that contrast, when we are discussing dignity. What respect we demonstrate towards others, will be the respect given to us.
94. It is seldom an occurrence that we fail to understand and learn from our actual idiosyncrasy. An idiosyncrasy that defines our persona philosophically. The manner in which we behave, usually reflects the manner in which we are perceived then.
95. As curious individuals, we tend to view philosophy as a meditative process of our conceptual thoughts and beliefs acknowledged by our experiences. If we accept that within the self there is control of our thoughts and actions, then we can aspire to dignity.
96. Within the profound state of our mind, we are emerged in the constant dynamics of that belief that transcends any mere assumption established in philosophy. Our beliefs must be rational and possess the ability to distinguish from thoughts and desires.
97. Ethos is devised and constructed from its concept to guide our mind, body and self suitably, within the structure of that philosophic teaching professed. When we practise dignity, we must not be ingratiated. Nor ingratiate others, for the purpose of worldly pleasures.
98. What bestows us the familiar privilege of its recurrence is the idea that we benefit, from its practice and profound development. It is the Oracle that provides us the fountain of knowledge and the seed of wisdom. When we interpret the teachings of the Oracle, we can then establish in our lives stability.
99. Philosophy is the main commonality of the precedence of our evolving considerations. It inspires the actual basis of a belief that we can adhere to its known principles. What is relevant about dignity is that we can learn from it and continue our course in the world.
100. We must experience the meaning of dignity in its practicality, so that we can attempt to do what we deem to be noble. We should not pursue false ambitions that lead us to momentary bliss. The next sequence expressed and aspired that follows logos and ethos in the Oracle is the interesting concept titled pathos.
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