The Oracle Chapter 3 (Pathos)

The Oracle

–Chapter 3 (Pathos)

(PATHOS)

Pathos is the concept of emotions associated with sorrow, requiring the introduction and pursuit of eudaimonia.

Emotions

(Synaisthímata)

1. The Oracle defines emotions as any conscious experience characterised by intense mental activity and a certain degree of pleasure or displeasure. They are presented within the Oracle as a determining presence in the evolution of our ethos.

2. Emotions are often intertwined with mood, temperament, personality, disposition, and motivation. They tend to be adjacent to our state of mind and may appear aloof. What must be understood is that emotions are, at times, unpredictable, protean, and abstruse.

3. Experiencing emotions can give the sensation of thoughtlessness, yet mental processes remain essential, particularly in the careful interpretation of events. We must not dismiss emotion as purely irrational or illusory.

4. Emotions are states of feeling resulting from physical and psychological changes that influence our daily conduct. They fall under the aegis of our equanimity and agility, which is the balance between mind, body, and soul that ensures our stability.

5. The structure of emotions is closely linked to the arousal of their manifestation. Various states and intensities of arousal seem to correspond to certain emotions, but we should not forget that emotions are products of our actions. They can be anhedonic in nature, not always serendipitous.

6. Emotions are also connected to behavioural tendencies. Extroverted individuals are more likely to be social and express emotions overtly, whilst introverted individuals tend to be more reserved and conceal them in an effective yet sequacious manner.

7. Emotions often serve as the compelling force behind our motivation and the benefit of our aesthesia, amidst the destructive pattern of emotional instability that reflects our inner turmoil and need for balance. Understanding how our emotions function in relation to our thoughts is fundamental.

8. According to certain philosophical perspectives, emotions are not causal forces, but syndromes composed of elements such as motivation, feeling, behaviour, and mental change. None of these elements alone explains emotion, nor is emotion simply the cause of their unusual physiurgic presence.

9. Emotions involve various components in their operation: subjective experience, cognitive processes, expressive behaviour, and instrumental behaviour. These elements reveal the mind, body, and soul’s involvement, transcending any heuristic notions foreign to their interrelation.

10. I shall not delve deeply into the psychological aspects of emotion. Rather, I shall concern myself with the philosophical dimension, as defined in the Oracle. When discussing emotion, we must consider five essential questions: What is its origin? What is its cause? What is its purpose? What is its effect? And what is its outcome?

11. Aristotle once argued that emotion was an intrinsic component of virtue. This notion is fully embraced in this philosophy. He recognised that appealing to emotions was an element of pathos, a persuasive technique. We must avoid excesses in emotion that hinder expression.

12. In the Aristotelian view, all emotions correspond to our desires and our capacity to feel, within a shared articulation and affinity. Pathos is one of the three means of persuasion he outlined in Rhetoric. These include: appealing to reason (logos), establishing credibility (ethos), and evoking emotion (pathos), to induce a desired judgment. Aristotle posited that pathos must be paired with ethos to maintain credibility.

13. Without emotions, we would be nothing more than heartless beings of philautia, interpreted merely as antilogical and anhedonic, detached from the essence of humanity. We learn to express emotions just as we learn to express thoughts with deliberation and a peaceable purpose that unveils our hidden uncertainties.

14. Though our thoughts are abstract by nature, emotions, particularly when unstable, may become an allegory for internal conflict. This is why emotions must never surpass thought in excess or dominance.

15. There are various theories about the origins and causes of emotion often perceived as ambiguous. However, philosophy recognises their inherent connection to mind, body, and soul, and to the thoughts produced by our previous mind.

16. The mind can control emotions, yet can also be overwhelmed by them. This reciprocal influence is expressive and immediate. We must remain mindful of emotional limitations, for they can become burdensome. As Epictetus said, “Control thy passions, lest they take vengeance on thee.”

17. This is where we must grasp the importance of mental stability and its extremes. It is essential to prepare the mind for the consequences of our flawed yet meaningful emotions, which often result in inner conflict.

18. If the mind is unstable, emotions are inevitably affected, distorting our perception and capacity to process thoughts with clarity. Comprehending the balance of the mind is necessary; for without it, we are incapable of rationality or contemperation, and risk an alexithymic effect.

19. Consequently, our mood is influenced. Our volition, lucidity, and syneidesis are compromised, undermining the concept of aponia which is tranquillity. We seek to establish tranquillity by stabilising our emotions, though this is no easy feat to achieve with simple desire.

20. It is crucial to link erratic behaviour and thought to the equilibrium between mind and emotion, both of which shape our ipseity. Our ipseity, which is our essential self must be in harmony with our inner world. When our thoughts and emotions are not henotic, we become indifferent and disconnected.

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 with the monotonous effects of bathos.

23. Sorrow, anguish, pain, depression, anger, felicity, stability, excitement, hope, and 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. Therein lies the connection between emotions and our behavioural mien; they are not vapid variables of thoughts, but a form of 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 there is 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 with 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 an emotion does not seem to be the case, and reflects instead an inordinate desire. The most common forms of this manifestation are 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 mind to enforce that thought. Emotions can be either unequivocal or univocal.

33. It is alethic that either a thought or an 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, by which we learn the meaning that depicts emotions. This is why we must be cognisant of 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 offers 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 with 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 in its congruity. Time will eventually attest to our alterations in behaviour and to our wisdom in 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 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 fully displayed. The mind is a powerful mechanism, and emotions are the power that is 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 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 with 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 that is 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, which do not differ much from other philosophies.

55. Unless we attempt to understand the intriguing complexity of their nature, we are doomed to failure. Emotions are not easily discernible when they are masked in their disguise. They can then be 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 were a manner that could provide us with answers to our emotional episodes, whether stable or unstable, then we would immediately be horrified by that apparent obfuscation. We should not assume that all our emotions are 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 in being electric, beyond any empirical sense of a fanciful nature and introduction that we have not yet discovered. They can result in being a sudden impulse displayed or an insignificant response provoked. They can also become a vague feeling of sorrow or sadness.

62. When do emotions convert into an emotional disorder and such an inexorable influence that is neither our eupathy nor obfuscation? This would occur when we are not rational in our thoughts and conscious about the destructive nature of emotions.

63. Emotions can immediately 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. Whilst we agree that emotions are compatible with 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 instinctive behaviour or elaborated thought.

67. The obvious enrichment of the self is what enthrals 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 possess a particular value or reflect 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 indeed necessary.

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

73. Must we express a sentiment that exudes the expectancy of an evolutionary process we associate with our satisfaction and which pleases us thereafter? Emotions are not merely the consequence of our thoughts; they are the manifestation of our inner self.

74. The Oracle asserts the articulation of truth through the knowledge it imparts for our noetic abilities and comprehension. Philosophy is the fountain of our inspiration, and it is that inspiration upon which we rely to express our emotions.

75. Pathos is the concept that renders psychological arguments superfluous and humanises the self that is the essence of our being. When we understand the self’s capacity to react to emotions, we enable the mind to relate to them more consciously.

76. The mind is capable of controlling profound emotions when stable, without expressing any form of pararthria. When our mind becomes unstable, it ceases to be rational. Without rationality, our emotions become less comprehensible and more confused in their uncertainty.

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

78. What is imperative to acknowledge is the ongoing importance of stability in our lives, particularly as we mature in wisdom and knowledge. As individuals, we evolve in our thoughts and emotions. Emotions are not fixed; they are constantly changing, and thus variable by nature.

79. This reality represents the actuality of fluctuations that sometimes arise unexpectedly, particularly when our emotional intensity is heightened. At times, we do not perceive these sudden changes until later, when we assess their significance.

80. When we experience a range of different emotions, we often feel a peculiar sensation that can either be one of pleasure or of estrangement from the mind. Emotions are rarely predictable, except perhaps in a person whose mind is wholly irrational.

81. A detachment from the mind is frequently a precursor to sentimental imbalance or a lack of emotional orexis that inhibits us. When this occurs, we become aware of the sheer magnitude of an individual’s emotional state and the histrionic nature that may be perceived.

82. Therefore, the reasonable presupposition is that our awareness plays a crucial role in how we form and interpret our emotions. If we are not cognisant of the activity of our emotions, how can we hope to understand their purpose or capacity?

83. Emotions can be regarded philosophically as intimate, or they may emerge indifferently, depending on their natural composition and limitations. What we should personally understand is that they are natural and intrinsic to the self. Their novelty does not render them incomprehensible.

84. The mind is clearly activated by emotions, and the intimation of thought is attributed to their development. Emotions are meant to be expressed naturally, though we sometimes have the tendency to react irrationally.

85. As we observe the mind’s attachment to emotion, a subtle descriptive irony emerges, whether emotions are ideal or realistic in nature. It is our perception that allows us to respond to the emotions we exhibit and convey through our actions.

86. Philosophy teaches us, through the Oracle’s instruction, that the principal lesson to be derived from pathos is the understanding of this concept. Once we grasp the concept, we are able to learn more about the effects of emotion upon our ethos.

87. This would allow the mind to remain balanced and to function efficiently within our thoughts. We must not become complacent with mere mental stability; instead, we must remain conscious of the full capabilities of our emotions.

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

89. The intensity of emotion is experienced at the core of its universal expression and often indefinable nature, which may be imperceptible at times. It is the essence of emotion that we seek to emulate, and it is that essence that we are constantly rediscovering.

90. When we express sudden emotions, we reveal the depth of our emotional awareness in its full capacity and function. Emotions form part of a continual process occurring within our inner self. They are expressed in myriad ways.

91. Science denotes the irrefragable essence of emotions through psychological teachings, but the argument, when made, remains fundamentally philosophical. Ergo, once we understand this, we are able to confront our emotions with a sense of realisation.

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

93. The main objection to this argument can be seen as inconclusive, as the premise is conceptual in its observation. However, if we focus on the notion of emotions, we would conclude that they are vital to our quintessence.

94. There is no denying the wonders of science and its preliminary theories derived from examination and observation. It is philosophy that we are here discussing, and its teachings that assist in the amelioration of our fundamental understanding of why things occur.

95. What is more meaningful is the question of how we cope with the manifestation and stability of emotions. What is practical about the mind is that it does not abandon us to errant emotions. It is we who abandon our emotions when we behave irrationally.

96. Perhaps the answer to that particular question lies in the origin of their inexplicable emergence and the clarity of their consequence. Emotions may arise from coincidences or from circumstances that are interchangeable. When they do, we must simply be prepared for their arrival.

97. Whether emotions manifest in an expected or unexpected manner remains uncertain and unresolved in our experience. Emotions must be understood as functional and intrinsic to the liberation of both body and self. When this occurs, we are freed from our burdens.

98. Philosophy is neither religion nor science. It does not impose a numinous doctrine or offer unfounded conjectures irrelevant to the mind. On the contrary, it provides us with the influx of knowledge we use to explore and experiment with our vast emotional spectrum.

99. Philosophy merely acknowledges the existence of a philosophical belief that has evolved over time and continues to advance. To believe that the Oracle is divine would be a grievous error in logic and a misapprehension of its purpose.

100. The state of the mind is fundamental to our mind, body, and soul. It is the essential mechanism through which we understand emotions. Thoughts and emotions must function coherently and coexist alongside the true element of perception.

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