The Oracle Chapter 3 (Pathos)

The Oracle Chapter 3 (Pathos) Part 1

(PATHOS)

-Pathos is the concept of emotions attached to sorrow and requires the introduction and search, for the element of eudaimonia.

Emotions

(Synaisthímata)

1. The Oracle defines emotions, as any conscious experience characterised, by an intense mental activity and a certain degree of pleasure or displeasure manifested. It is presented in the Oracle, as a determining presence of our evolving ethos.

2. Emotions are often intertwined with mood, temperament, personality, disposition and motivation. They tend to be adnascent to our state of mind and could seem to be aloof. What should be understood about emotions is the fact that they are at times, unpredictable, protean and abstruse.

3. Experimenting emotions is having the sensation that could appear as if there is no thought, but mental processes are still essential, particularly in the meticulous interpretation of events that occur. We cannot dismiss an emotion, as something that is irrational and notional.

4. Emotions are the states of feelings that result within the physical and psychological changes that influence our daily conduct. They are under the aegis of our equanimity and legerity. It is the balance that our mind, body and soul require for our stability.

5. The structure of emotions is closely linked to the arousal of their manifestation, with various states and strengths of arousal relating, apparently, to certain emotions expressed, but we should not forget that emotions are the product of our actions. They can be anhedonic in nature, not always serendipitous.

6. They are also connected to a behavioural tendency. Extroverted people are more likely to be social and express their emotions overtly, while introverted people are more likely to be more abient within society and conceal them within an effective manner that is sequacious.

7. Often emotions are the compelling force proposed, behind our motivation and the benefit of our aesthesia, amidst the anaerectic pattern of unstable emotions that reflect our instability in life and our need for balance. It is fundamental that we understand how our feelings function, in regard to our thoughts.

8. According to the logic of other concepts, they are not causal forces but merely the syndromes of components, which might include motivation, feeling, behaviour and mental changes. Not one of these components elucidates the emotion, or is the emotion an entity that causes these unusual components to exist as physiurgic.

9. They involve different components in their operations, such as subjective experience, cognitive processes, expressive behaviour and instrumental behaviour. All of these things appear, as a lucid expositor to the involvement of the mind, body and soul that transcend any heuristic notion that is foreign.

10. I shall not elaborate the psychological aspect of emotions in depth, instead, I shall concern myself, with the philosophical aspect that the Oracle defines as emotions. When we deal with emotions, we must in my opinion understand, the five questions about emotions, their origin, their cause, their purpose, their effect and their outcome.

11. Aristotle had once believed in his argumentation that our emotions were an intrinsic component of virtue. This point is fully comprehended, within this form of philosophy. He had identified appealing to emotions, as an element of pathos or its persuasive manner. We should not exceed superfluous emotions that will inhibit our expression.

12. In the Aristotelian view all emotions correspond to our desires and capacities to feel, within a common affinity and articulation. Pathos is one of the three means of persuasion that Aristotle had discussed in his text Rhetoric. He identified three artistic modes of persuasion, one of which is "awakening emotion (pathos) in the audience so as to induce them to make the judgment desired." Aristotle had posited that, alongside pathos, the speaker must also deploy good ethos in order to establish credibility.

13. Without emotions, we would be nothing more than heartless beings of philautia that would be interpreted merely, as antilogical and anhedonic in the differentia of humanity. We learn to express our emotions, as we learn to express our thoughts with excogitation and irenic purpose that unveil our penetralian uncertainties.

14. Even though our thoughts are abstract in their essence, the expression of emotions could be likely an allegory of emotional conflict when unstable. That is the principal reason that our emotions can never surpass our thoughts in nimiety.

15. There are numerous ideas about the origin and cause of emotions that could be misconstrued as an ambiguity, but philosophy recognises the concept that they are connective specifically with the mind, body and soul, and that they interact with the thoughts produced by the pervious mind.

16. The mind can control them, yet at the same time be controlled by them evidently, with an intensive response and intimation that are expressive. We must be mindful about the limitations of our emotions, because they can be onerous. Epictetus said, "Control thy passions lest they take vengeance on thee."

17. Herein is where we must distinguish the importance of the stability of the mind and its extremity, while we ponder its interactions daily. It is fundamental that we prepare our minds for the consequences of our flawsome emotions that result in our inner conflicts with the self.

18. If the mind is unstable, then the emotions are certainly affected and can delude our perception and latitude to process our thoughts excogitated. It is necessary that we comprehend the balance of the mind. Without it, we would be incapable of rationality and contemperation, and we would reflect an alexithymic effect.

19. Thus, our mood is affected as well. Consequently, our volition, lucidity and syneideses would affect the concept of aponia. It is our tranquility that we seek to establish. We need to be tranquil enough to stabilise our emotions, even though it is not a facile endeavour to achieve with appetency.

20. It is very significant that the concept of erratic behaviour and thought be linked to the equilibrium of our mind and emotions that correspond to our ipseity. It is the essence of our ipseity that we then identify to our inner self and its attribution. When we do not have henotic thoughts and emotions, then we become indifferent.

21. In philosophy, pathos is a vital component to the earnest rudiments inspired by the Oracle to be rid of the intervals of lassitude. Pathos is a quality of an experience or episode in life that evokes profound emotions of pity, sympathy and sorrow, amongst other forms of general expression that burgeon with our thoughts.

22. Pathos can be expressed through words, images, or even with simple gestures of the body. It is an efficacious method of convincing people, with an argument produced through an emotional response or exchange. Pathos reflects those profound emotions expressed in our daily thoughts and behaviour that are not equated to the monotonous effects of bathos.

23. Sorrow, anguish, pain, depression, anger, felicity, stability, excitement, hope, solace amongst others are evident manifestations of human emotions that do not exceed any supraliminal interpretation. Pathos is to be understood as a mechanism for our expressive nature.

24. There is no apparent definition of emotions, except that emotions are abundantly seen within our attitude. They can be an instinctive or intuitive feeling, as distinguished from reasoning or knowledge. Emotions are witnessed daily in our interactions with our thoughts and attempts.

25. There is where emotions are connected to our behavioural mien, and are not vapid variables of thoughts, but a form of an aesthesic impression. Emotions when they are controlled can be inspiring and provide us, with a sign of determination that we could accept as natural.

26. The basic assumption is that they are the constant uncertainty in pathos that can develop in our pattern of regression or derive from our circumstances, mood or relationships. It is fundamental to our belief that we do not dismiss emotions as simply irrational, when we should attempt to understand their reason.

27. We presume with our knowledge to assert what they are and what they represent, within their paragon and definition explicated. In time, we begin to learn about the effects and benefits of emotions and how they operate with the faculty of the mind.

28. There is an insoluble mystery, about the dilogical nature of emotions that leaves us excerebrose in our contemplation and uncertainty. They either convert us into an Apollonian or Dionysian person that will ultimately define our ethos or cacoethics.

29. Emotions are invariably in concurrence to the asserted reference of philosophy and its homoeomeria that cannot be so easily disputed. Once we have realised the possibility of what our emotions represent, then we are capable of understanding them more closely.

30. At times, the notion of what constitutes as an emotion does not seem to be the case and reflects instead, an inordinate desire. The most common forms of its manifestation is seen in creativity, achievement, independence, conformity, endurance and fear.

31. Within our encraty, what differentiates emotion from thought is the induced reaction of each one in its manifestation and representation. How we choose to express our emotions is mostly based on what we perceive to be emotional or not. Emotions can be subdued or cathectic.

32. Thought is caused by a contemplative reaction, while emotion is caused by a sudden action. The highest peak of awareness could not be applied effectively, if there is no presence of the mind to enforce that thought. Emotions can be either unequivocal or univocal.

33. It is alethic that either a thought or emotion could be understood as congruent or incongruent in its composition and intensity. It would not be misconstrued as an antiphasis, but it should be known that in life, we have moments in which we are uncertain about our emotions.

34. The result from that general notion is that emotions are not that facile to be discernible in their reappearance and capacity. For that reason, we should attempt to examine our inner thoughts and expressive emotions, with a great measure of comprehension.

35. In our world of perception and interpretation, we discover the deictic contrast of that analysis and conclusion with our subjectivity. It is that subjectivity that will allow us to better cope with our emotions and avoid their conflictive and vast nature.

36. We believe that we can control either of them, with the needful application of our will or resolution elicited. When we are in control of our emotions, then we are able to define those emotions and provide the mind with lucid thoughts.

37. The reality is that our will plays a major part in controlling emotions and thoughts, but it is due to our logic and wisdom that any erratic thought or emotion can be subdued or replaced. It all depends on how much we are able to be conscious in our actions.

38. This unique hypothesis can be applied, with a studious introspection and acceptation that is not implex in its nature. Verily, what it involves is the constructive structure of our thoughts and the purpose for its function to be viable in its usage.

39. This allows us to be completely aware of the distinction and contrastive effects of both thoughts and emotions reflected by our mind. Once we have realised that, then we can begin to differentiate the meaning between thoughts and emotions with their ascertainment.

40. Philosophy depends on them to survive and to maintain a stable foundation, but it does not imply that we cannot be apathetes in our actions. At times, we become indifferent in our behaviour that we simply disregard our emotions for no real reason.

41. The challenging thing about emotions is the necessary basis construed, for their apparent reason and establishment of which we learn the meaning that depicts emotions. This is why, we must be cognisant about the gravity and extent of our emotions.

42. Perhaps philosophy will never resolve the enigma about the nature of emotions irrefragably, with the persistent aporias presented in arguments posited, but we should believe that there is a possibility that one day we will be able to know all about our emotions.

43. As with thoughts, their function is practical to our lives and offer us the possibility to express ourselves willingly. This is something that we must not forget. It is important that we manage to have a balance, between our thoughts and emotions.

44. The idea that they are incompatible to thoughts is an incomparable presupposition that does not refute the premise of the argument. Thus, we have the capacity and knowledge to make our mind understand the differences and similitudes found within our thoughts and emotions.

45. What is then known as incompossible is verily, a logical premise of both components that have been exposed and explicated meticulously. Emotions are never to be underestimated, just as our thoughts are not as well. Thus, the reason that we express emotions can be equally as relevant as the reason that we express thoughts.

46. As a firm exponent of this philosophy, I can agree with the premise of that argument mentioned to its congruity. Time will eventually attest to our alterations with our behaviour and to our wisdom with our learning. It will serve the purpose of enlightenment.

47. The balance we have in our emotions dictates the motive for our produced actions, and contemplations divulged and manifested at once. When this is effectuated, then we are capable of demonstrating emotions that are rational with our thoughts that are balanced.

48. The mind is the recipient and at the same time the instigator of human emotions, and its capacity is present when these emotions are totally displayed. The mind is a powerful mechanism, and emotions are the power that are presented.

49. Our mind can stabilise emotions to a great degree or unhinge them entirely, with an intentional intensification and delirious effect that manifests. An effect that will cause us to ponder at length the unique significance of our emotions exhibited.

50. Therefore, the direct relation that our emotions have with the mind is attached to our cognisance established before. It is not our mind that forsakes our emotions, it is instead, our emotions that forsake the mind. Our mind can make us believe in a kalopsic world.

51. From our observant cognisance, thoughts proceed to the faculties of our decisive judgement and implementation undertaken, but emotions are relevant to the presentation of those thoughts. This is the reason that we learn the practice of proper expression.

52. Eventually, it is our sagacious judgement that will determine the consequence of that decision and action afterwards, in accordance to the emotions demonstrated. When we are expressing our emotions in public, we tend to be less thoughtful and more emotive.

53. We are very capable of expressing any emotion good or bad in its quintessence, but we are incapable of deciphering its actual meaning and relevancy conspicuously. This is where our mind attempts to control our emotions with rational thoughts.

54. The intention of the Oracle is to present the philosophical observation of emotions and eupathy, as they are pertinent to the concept of pathos elaborated. It is that ideal concept that is explained, by the teachings of the Oracle that do not differ much from other philosophies.

55. Unless we attempt to understand the intriguing complexity of their nature, then we are doomed to failure. Emotions are not easily discernible, when they are masked in their disguise. They can be easily then misinterpreted and less ambiguous.

56. Emotions should not be misconstrued within the capacity of their existence, when they are assured to be transparent and viable. It is when they transform and become unhinged or unreliable that they are less advantageous and utile for our thoughts.

57. If there was a manner that could provide us with answers to our emotional episodes of stable or unstable experiences, then we would immediately be horrified by that apparent obfuscation. We should not assume that our emotions are all good and stable.

58. Emotions are the natural expressions of our constant thoughts unfolding within our mind and behaviour. They are constantly a part of our daily lives present and existential. Thus, our emotions are always reflecting our inner self in some capacity. They encompass our euphoric moments or our disturbing dilemmas.

59. The Oracle believes in that particular concept, and it promotes the basic awareness of human emotions and their acceptance. We must accept that our emotions are as natural as our thoughts. When we do this, then we are able to understand their purpose.

60. Emotions are palpable in nature, but very secretive in the evolution of their pure essence and inception described and developed. We can not only express emotions, but we can also determine the course of their expression by our reaction.

61. An emotion can result to be electric, beyond any empirical sense of a fanciful nature and introduction that we have not yet discovered. They can result in being a propeteic impulse displayed or an insignificant response provoked. They can also become a vague feeling of sorrow or sadness.

62. When do emotions convert to an emotional disorder and such an inexorable influence that are not our eupathy or obfuscation? This would occur, when we are not rational in our thoughts and conscious about the destructive nature of emotions.

63. Emotions can suddenly elevate an intense sensation of ours, from a mere sentiment that comforts our mind to an uncontrollable expression that is abundant in its actions. We should not treat emotions, like unwanted thoughts or obsessions.

64. Does any emotion need any form of emancipation or embellishment to placate its concipient necessity and purpose? If we believed that we were captive to our emotions, then we should allow for our minds to set our emotions free. We should not succumb to hyperprosexic tendencies.

65. The range of our expression can be endurable when engaged, with an unnecessary encumbrance that only limits our emotions and causes our mental instability. When we are in this state of mind, then we should be more conscious about the outburst of our emotions.

66. While we agree that emotions are compatible to thoughts, we must acquiesce to the fact that they do not require them at all in their application. Emotions can manifest without the necessity for an instinctive behaviour or elaborated thought.

67. The obvious enrichment of the self is what enthralls our mind in the first place, as a remarkable sign of magnality and stability. Our inner self has the actual cognisance to distinguish the intervals of the expression of our emotions, even those that make us feel uncertain.

68. In their entirety, they serve the general purpose and enunciation of the concept of pathos presented in the teachings of the Oracle. The representation of emotions is often construed as a vital mechanism for our expression and impression.

69. We attempt to be equable in our disposition, equanimity and geniality, even though none of these attributes are foreign to our sapience. Our emotions are deeply connected to our actions and behaviour. When we act out of emotions, we tend to react then think.

70. We sometimes fail to reach any stable equilibrium and gratification, by abnegating their addition and their benefit. Thus, we subdue our emotions with the reflection of thought and we seek to balance them with the guidance of our experience.

71. The plausible assumption is that our emotions are of an especial value or project an imminent sign of our state of mind. Our state of mind is vital to the essence of our emotions. If we are to understand that implication, then we can process the thought that emotions are necessary.

72. The question that is pondered the most in our thoughts is why do we continue to believe that our feelings revealed are conditioned to our satisfaction, when they are not in their true essence? This is the question that seldom is answer, but often is asked.

73. Must we emote a sentiment that exudes the expectancy of an evolutionary process that we associate to our satisfaction and pleases us afterwards? Emotions are not the sole consequence of our thoughts. They are the manifestation of our inner self.

74. The Oracle asseverates the prolation of the truth in the form of the knowledge it provides, for our noetic abilities and impartation. Philosophy is the fountain of our inspiration, and it is that inspiration that we rely on to pronounce our emotions.

75. Pathos is the concept that obviates the argument of psychology and humanises the self that is the essence of our being. When we know the capacity of the self to react to emotions, we then enable our mind to relate to those emotions.

76. The mind is capable of controlling profound emotions when stable, not expressing any manner of pararthria. When our mind is clearly unstable, then it becomes incapable of rationality. Without rationality, our emotions are less understood and more confusing in their incertitude.

77. It is the realisation of their stability that offers us the unique comprehension of the mind, under our meticulous introspection. The mind not only creates our thoughts it also processes them intuitively, with a great measure of efficacy. Thoughts can result from moments of serendipity or zemblanity.

78. What is imperative to acknowledge is the importance of stability in our lives always, as we mature in our wisdom and knowledge. As individuals, we evolve in our thoughts and emotions. Emotions are not invariable, they are constantly changing. Thus, they are variable in their nature.

79. This reality is representative of the actuality of the fluctuations that appear at times, within an inopinate manner that is operating with our heightened emotional status. There are times, when we do not perceive those sudden changes. We assess their value afterwards.

80. When we experiment an array of different emotions, we usually have a strange sensation that it can either be an enjoyment or an estrangement of the mind. Emotions are rarely predictable, with the exception of a person that has a mind that is irrational.

81. A detachment from the mind is frequently, a precursor to any sentimental unbalance or lack of emotional orexis that inhibits us. When this occurs, then we are aware of the sheer magnitude of the emotional state of mind of an individual and that histrionic nature perceived.

82. Therefore, the reasonable presupposition is the state of our awareness, in the matter and interpretation we create those emotions. If we are not cognisant about the activity of our emotions, then how do we expect to know their purpose or their capability?

83. Emotions can be regarded philosophically as intimate or result indifferently, within their natural composition and limitation revealed, but what we should know about them personally is the fact that they are natural and intrinsic to the self. Their novitious state does not render them incomprehensible.

84. The mind is clearly activated by them, and the intimation of thought is attributed to the factor of their development. Emotions are intended to be expressed in a natural form, but we sometimes have the tendency to react in an irrational manner.

85. As we then observe the attachment to the mind, a subtle descriptive irony is perceived, concerning an ideal or realistic nature of emotions. Our perception is what allows us to react to the emotions we demonstrate and convey with our actions.

86. Philosophy teaches us in the instruction of the Oracle that the major thing that should be established of pathos is the understanding of this concept. Once we understand the concept itself, then we are able to learn more about the effects of emotions on our ethos.

87. This would permit the mind to be completely balanced and maintain its operations functional and efficient in our thoughts, but we can never be complacent with only the stability of our minds. We must be conscious about the capabilities of our emotions.

88. We as people are always expressive, when we involve our emotions, within the Eleutherian sense of our liberation and expression. There is nothing wrong about the expression of our emotions, when that expression has a reason and a genuine purpose.

89. The intensity is experienced, at the core of its universal expression and indefinable nature that is presumed to be at times imperceptible. It is the essence of emotions that we seek to emulate, and it is that essence that we are constantly discovering.

90. When we express sudden emotions, we then display the depth of our emotional awareness in its total capacity and function. Emotions are a part of a continual process that occurs within our inner self. They are expressed in numerous ways.

91. Science denotes their irrefragable essence with the teachings of psychology, but the argument asserted is assumed as philosophical. Ergo, when we understand that, then we are able to confront our emotions, with a sense of realisation.

92. While we can debate the concept entirely, the distinction is made in the interpretation elucidated by the Oracle. Emotions are influenced by our behaviour. They are reflected in the course of our actions, and at times decisions. They can be absorbed.

93. The main objection to that argument can be partially understood as inconclusive, because the premise is conceptual in its observation, but if we concentrated on the notion about emotions, then we would conclude that they are vital to our quintessence.

94. There is no denial about the absolute wonders of science and its prolusory theories provided by its examination and observation, but it is philosophy that we are discussing, and its teachings that assist us in the amelioration of our basic understanding of why things happen.

95. What is more meaningful is the understanding of how do we cope, with the manifestation of emotions and their stability as well? What is practical about our mind is that it does not forsake us to errant emotions. We forsake our emotions when we are irrational.

96. Perhaps the answer to that particular question can be found, within the origin of their inexplicable materialisation and the clarity of their consequence. Emotions can result from coincidences or circumstances that are interchangeable. When they do, we simply must be prepared for their occurrence.

97. Whether emotions manifest absolutely in an unexpected or expected manner is still relatively uncertain and unresolved in our experiences. Emotions are to be understood as functional and intrinsic to the liberation of the body and self. When this transpires, then we are free of our burdens.

98. Philosophy is not religion or science. It does not impose a numinal doctrine or unfounded conjectures of irrelevance to our mind. On the contrary, it provides us with the influx of knowledge that we utilise for the experimentation of our vast emotions.

99. Philosophy merely acknowledges the existence of a philosophical belief that has evolved in time and is advancing in its existing course. To espouse to the belief that the Oracle is divine would be truly erroneous in that assumption and acknowledge a lack of logic.

100. The state of the mind is fundamental to our mind, body and soul, and it is the proper mechanism for the understanding of emotions. They must function along with thoughts coherently, but they coexist simultaneously with the true element of perception.

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