The Oracle Chapter 3 (Pathos)
Perception
(AntÃlipsi)
1. The Oracle defines perception as the organisation, identification and interpretation of sensory information, in order to represent and understand the presented information or the environment. It is an instrument that we use often in our lives.
2. Perception is not only the passive acceptance of signals, but it's also shaped by the recipient's learning, memory, expectation and attention. All of which, we are capable of learning and adjusting to its essence. The one thing that perception allows us is to notice the cause and effects of our emotions and thoughts.
3. In philosophy, perception is a function that permits the mind to interpret the concept of pathos. In the De Anima passage Aristotle had stated that there are no perceptions of perceptions, that is, a perception as such does not need to appeal to yet another perception to explain our awareness of it. Rather the capacity of perception itself, when active carries with it the awareness of its own perception.
4. If we are to comprehend that analogy then our consciousness is directly removed from the true object of its intention, and there is an awareness not of something out there in the world, but something that can be removed from the world. That in itself would imply perception as a valuable contribution to the mind, because it can be constructive in its observation and to our awareness.
5. Once our cognition is used, the thought becomes perception and it is productive in its aspect and forms of appositeness. The four elements of perception I have concluded are observation, interpretation, understanding and recollection.
6. There is a pending issue that humanity attempts to understand about perception, and Protogoras had once stated that "Man is the measure of all things, of the things that are, that they are, of the things that are not, that they are not."
7. What we do not realise is the substantial impact that perception has on our thoughts and entelechy. It is aligned to thought and vision and it reacts to our daily decisions and actions that we have manifested, in accordance to those occurrences.
8. Aristotle's case for perception had centered on sense experience, naively conceived, as a way of knowing perceptible properties: the colours, sounds, smells, flavours and textures in our perceptual environment. So conceived, ordinary experience presents the perceiver with the essential nature of a property.
9. It gives us the contingency to perceive with our cognisance, intuitive understanding and insight, the sufficient amount of its utilisation and addition. With pathos, it is the genuine method of interpreting emotions that we express and demonstrate.
10. From this comprehension established, we then react accordingly to our perception that is construed by our mind with a great measure of deliberation. Our mind proceeds to decipher the actual meaning of our differential emotions, as it does with our precise thoughts.
11. When we are interacting with others, we either apply reason or our instinct. We try to convince others of our prowess, but what is logical is reason and what is instinctive is pure action. There is no metaxy in the argument, because the subject discussed has no established contradiction.
12. Therefore, our mind is strictly mechanical, in the singularity of that fascinating process and philosopheme expressed. It is fundamental that we learn to distinguish the basic need for instinct and the elaborate need for logic with our autexousiousness.
13. Perception is accredited to our acute senses, because it is intrinsically mutual within its capacity, extent and the way in which something is regarded, understood or interpreted. Emotions rely on our perception, as does that perception rely on emotions to be produced.
14. The obvious question asked is, why does perception induce the consequence that ensues afterwards? Perception is a thing that we often misunderstand and we tend to mistake perception, from an undefined and undemonstrative observation that is not Orphic in nature.
15. What induction can be surmised with the action of perception, without the genuine application of the pattern of thought? We should not be dependent on thought, but be receptive to our emotions when rational, because they can be productive.
16. There is a lot about thoughts and emotions that are relatively insoluble to our understanding and continue to remain a mystery that perplexes the mind, when referring to the normal limits to human perception. How can we expect to understand the pathos of emotions or thoughts, if we cannot even distinguish them?
17. This is where perception is activated to attempt to decipher that abnormality that proceeds the observation that is conceived with a purpose. We should not discard our perception, only because our emotions are not fully developed or they are merely a sign of our impatience.
18. Without the function of perception, we are inhibited of understanding the entirety of its relevance and signification established. Videlicet, if we do not understand what our perception represents, then we would not be able to perceive accurately its pareidolic value.
19. Emotions are not always that facile to discern, when there is an amount of rhetoric or persuasion used. We could think that we perceive the truth, but the actual truth is sometimes, far from our casual suspicion and assumption opined. They can tend to be ambiguous in their nature.
20. The absolute transparency in that statement is found in the task that perception fulfills and is realised in its reliable effect. When we are experimenting with perception, we are conscious about our ability to notice certain things. Things of which, will permit us to be more much intuitive.
21. There is a part that we perceive that penetrates through our active senses, when we are focused on the singular object that captivates our full attention, while there is another part that surges always from our own mind independently. It does not imply that that perception is chimerical.
22. Thence, the relation between the mind, thought and emotion is present, within the application of perception. Thus, the argument is resolved in that regard. However, we should understand that emotions are at times irrational, as our thoughts. They can be displayed through accismus.
23. It is incredible how the mere act of persuasion can be so convincing and fascinating in its liminal state. The remarkable thing of the effect of perception is the fact that it can be applied to the usage of thought and emotion, and be efficacious in its result.
24. When we analyse that definite phenomenon, we are aware of that distinction and development, as it occurs to our thoughts and ideas. Philosophy is the method for the understanding of our emotions and thoughts. It provides for us the knowledge that we must learn to enable those emotions and thoughts to be perceived.
25. The Oracle avers the concept of perception as a natural function of pathos and it considers it an attribute to its important attachment. When it is at its optimal function, then it is adaptable to our emotions. This would adhibit us to convey to others our perception.
26. Even though some emotions that are construed with pathos are negative emotions, the concept is fathomed through our expressions. Negativity within our emotions are something that can be pervasive or evasive. It is the exploration of our emotions that assist our perceptible notions of emotions.
27. Perception is a peculiar trait that forms a solid link with our mind, when it is not in a dormant form of obfuscation. Thus, it is necessary to emphasise the importance about emotions and how to react to them, when they are evident and full with substance.
28. Percipience is the awareness that proceeds to observe our thoughts and emotions, at a level of efficacy and sentience detected. The things that are conceived with our mind are not necessarily the things that are truly perceived, as accurate or concomitant.
29. What matters is not the candid admission of that comparative contrast, but the question about our lucid interpretation of those definitions. We can define perception to signify many things, but we should follow the course of our logic to offer us the answers.
30. Whatever reason or justification we assume, can only further our suppositions and proposed ideas that we elaborate afterwards. When we learn more about our emotions, then we react to the knowledge that we have gained through our experiences.
31. Pathos is an eternal conflict that stirs the process of the harsh and emotional burden manifested. We learn from pathos, how significant it is to detect, such difficult emotions displayed by our actions. Our intentions are for the most part, what alert our intuition.
32. Pathos is a laden experience that as human beings, we struggle to understand its complex meaning and practicality in its function. Ergo, it should be stated that to better understand pathos, we must first understand the reasons for our emotions.
33. This is when perception serves the cause of formulating an effective resource for the mind and its capacity to serve our senses. When our senses are activated, then we are capable of reasoning and determining the effects and outcome of our emotional state of mind.
34. Seldom does the composition of the mind require a thorough explanation or justification for its natural purpose, but in the case of pathos, our mind is dealing with stirring emotions that are not always that facile to detect with our observation.
35. Our perceptible manner to obtain the awareness to use its application is imperative to our essence and ability to see, hear or become aware of something through the general usage of our active senses. It is remarkable that we have the utility of sentience.
36. We are by nature curious individuals that are very explorative in our search, for the universal truth and its manfestation presented. Our curiosity can either include or exclude our perception and its validity. It is the nature of our mind that we should perceive.
37. Whether we agree to the notion that our emotions and thoughts are connected to perception is of an entirely debatable question, but emotions when expressed before others, can portray the genuine essence of the truth, or they can deceive with the essence of falsehood.
38. We must concur to the possibility that our profound emotions dictate the process of our actions and the consequences to those actions. Therefore, it is pertinent to the discussion that we perceive that emotions are fundamental to our self-expression.
39. Pathos is an element of philosophy that often is examined, through a psychological perspective than philosophical. The argument could be interpreted in either one of those fields, but the argument made in the Oracle is strictly philosophic.
40. In the end, the only concept that should concern us is the real reason for its introspection and inclusion in our lives. Before we attempt to define perception, we should begin by comprehending the meaning of our emotions and how they are presented.
41. I rather concede to the opinion that perception is more necessary to my mind than my nolition to accept its capacity and function. Most things in life require our perception, like most things in life are meant to be perceived logically and studiously.
42. Verily, if we then possessed enough acuity or confluence of thoughts, we should also possess equally enough genuine perception to be able to perceive what we conceive with our thoughts. Our thoughts as well as our emotions are vital to the concept of pathos.
43. We are intrinsically connected through our thoughts and emotions, through the relative form of the faculty of the mind. It is that faculty that we mostly should apply with our perception, because what we perceive is real, despite the fact that our emotions might not display that perception.
44. We are pensive and inquisitive people that acknowledge the correlative nature of pathos in some form, and how it affects our thoughts deliberately in their consequences. The elements of emotions and thoughts are very much present in our mind and our behaviour.
45. To attempt to understand the complexity of perception is to attempt to determine the reason. That is for us to discover in the method of our interpretation. This is the reason that we have perception to guide our observation autexousiously.
46. Perception can be fully established within the firm structure of pathos and philosophy, if we permit our minds to understand that analogy deduced. Once we have acknowledged that, we have a sound structure for pathos that we can apply it to our perception.
47. We should not forget that perception is a vital tool to be implemented in our discourses and analyses, with the components of logic and wisdom applied. By utilising logic and wisdom, we are essentially revealing the inner self and the mind.
48. Our logic provides us with the application of a noema duality, within the basic knowledge and wisdom obtained conscientiously. The concept of pathos provided by the Oracle is associated to the manner in which we interact with our emotions and thoughts.
49. Therefore, the concept of pathos is then demonstrated by the cognisance of perception, as it is related to its relevance of that of which is being perceived. Perception is a valuable tool that we often use for our examinations or observations.
50. Our acute perception functions in agreement with our mind and its capability to make the distinction between certain perceived thoughts that have been manifested willingly. Our emotions in regard to pathos are expressed with our idiosyncrasy and attitude.
51. From our mind, we are able to perceive known or unknown thoughts at will, without any measure of difficulty or complications. This is distinguished by our ability to discern and interpret those perceptions and what they mean to us in their conspection.
52. The origin of those thoughts contemplated is sufficiently conglomerative, within the process of its known practice and nature. In essence, when we are mindful about the purview and effects of our perceptions, then we interpret their meanings.
53. I do not doubt the significance of perception in pathos. Instead, I merely seek its viability. This is when perception must be fully comprehended, because our emotions are not always what they appear to be in their representation.
54. Philosophy is the way to meditative thinking, and it is the solution to our challenging predicaments and tropes. If we do not recognise how the mind works, then we can't be able to distinguish our perceptions successfully. This is where the dilemma occurs.
55. Problems are solved by elaborate solutions, but they are assisted by the faculties of knowledge, wisdom, awareness and perception. It is perception that allows us to base an inference from our observations and enables the faculty of our intuition. It also permits us to ascribe to philomathic values.
56. Until we accept the realisation that our emotions are compatible to the uncertainty of thoughts, then we are unable to understand the answers to our pending questions. This is the reason that we need to examine more in depth our perceptions.
57. For every question there must be an absolute answer, in order to justify the validity of the question and understand the unreasonable contradictions to logic. It is logic that assist us in the endeavour of responding to our inquisitive mind. There are times when we heterophemise.
58. Either we find reason in philosophy, or we stray away from universal knowledge and its didascalic utility for its application. In the case of pathos, we discover that perceptions and emotions have a commonality between them that is evident.
59. We must remember it is because of philosophy that we have a foundation of universal knowledge to teach and learn from that, which allows us to distinguish between empirical findings and theoretical postulations asseverated. The benefit to the teachings of the Oracle is the acquisition of knowledge.
60. Perception can include a haptic touch or a sensitive acumen in motion that is detected, with our discernment and consciousness. It is demonstrative in its vivid representation. That is why the notion of perception is relative to pathos and its verification.
61. Perception is a dominant sense of our decretory awareness that we seldom understand of its absolute nature, but we can determine its validity by knowing its capacity. As with other faculties we express or use, there are the effects of its capability.
62. Percipience is the manifestation of that elaborate process that proceeds to our awareness and our ability to rationalise. It is an instrument not only for our keen sentience, but for our consciousness also. The things that are perceived as tangible are those things that we consider a part of our reality.
63. When we are imperceptible, it is because we are not prevalent to the pertinence of the factor of our observations. There are things that are of our perceptions that we take for granted or simply dismiss their importance, but qualify as datums.
64. Indeed, to be percipient does not necessarily imply any formation of intelligence or sapience. It merely provides us a perception of something that is seen as valuable. We are naturally inclined to use perception as a method to access our thoughts and emotions.
65. It is the presupposition that what we perceive from our awareness is what is accurate and defined with our perception. When addressing the topic of emotions with pathos, it is not always facile that emotions can be expressed and construed instinctively or intuitively.
66. This is contingent to the visible manner that we interpret this perception, on the basis of our interpretation. Within the philosophical understanding of pathos, we are cognisant about the effects of emotions with their manifestation.
67. Within the period of observation, there is a curious moment, when it is obtainable in time. How long that perception remains viable depends on our realisation of its duration. A perception can be brief in time or it can last for a while.
68. The Oracle is the foundation of observational evidence, and its impact is to allow the mind to seek answers to our inquisitive nature. What is discovered with the Oracle gradually is the abundance of knowledge that is described by philosophy.
69. There are miscellaneous concepts of philosophy that conclude that our awareness is heightened by a certain measure of perception. When we assume to perceive something that is considered germane, we tend to react with that awareness.
70. This form is predicated on a notion that does not obtrude the opinion that is known and established. Thus, what should concern us is that fact that we are on one hand limited by our perception, but enhanced by the range of our interpretation conveyed.
71. The Oracle is enlightenment and instruction that is the example of perception. We learn in philosophy that most things that are related to perception are commonly compared to our observations. Essentially, this would be displayed in our actions.
72. At times, we struggle to differentiate a quasi thought that is beyond the realm of our perspicuity from a genuine generalisation. If we focused on the perception of a possibility, then we would assume that what we perceive of that possibility could result into an actuality.
73. Perception is a definite presentation of a quality that suffices the concept and elements of pathos. The basic necessity for perception is connected to the basic element of pathos. Once we fully understand that, then we can proceed with our interpretation.
74. Consequently, a protractive vision that is elaborated qualifies as a reciprocity of perception. Thus, it enables us to distinguish that perception clearly. When we are searching for rationality for our emotions, we must begin with the mind and the enduement of our perception.
75. If we are truly rationalistic in our reconsideration of its relativity, then we would enable our interpretation to become ampler in its operation. This would permit us to better comprehend the notion about the significance of our sensible perceptions.
76. The genuine notion of pathos is not a measure of redundancy that is extraneous, when the observer is cognisant of the distinction and the clarity. Ergo, it is relevant to our perception that evokes our consciousness, when it is stimulated.
77. Science denotes in its refutation of the argument that perception is linked to the wavelengths that are transmitted by the brain, yet it is merely a question of philosophy that is being then rationalised. When a concept of the Oracle is pronounced, it is offered as a philosophical concept.
78. If we adopt philosophy as the basis of the criterion, thus, we would discover that perception is a sense that can exceed the state of the mind. The study of philosophy allows a person to better comprehend the fundamental nature of knowledge, reality and existence.
79. What is meant by that statement is the fact that perceiving is not strictly a pattern of thought, but a pattern of instinct and intuition as well. Our perceptions can alter and not remain congruent. That would imply that we adapt to the things that we perceive.
80. After we realise this admission, we surmise with introspection the sensation of perception and the effects of its totality in general. We should take into consideration the fact that as human beings, we are observant of things that encompass our world.
81. The sensation is understood as transient and unnoticed in the beginning, but we soon recognise its visualisation and concept. Within the concept of pathos, the representation of our emotions is not always expressive in our sense of perception.
82. Perhaps the development that we associate to perception is regarded knowingly as an unwarranted transformation and convergence of the mind with perception, but we should be mindful about that unique convergence and what it truly means to us.
83. The fascination we have with perception is misconstrued, in the unanimity of its meaningful observation. At times, we do not perceive its capability. When we are conscious about its relevance, then our intuitive sense is to construe that perception.
84. There is an undoubted fact that is omitted, and that is the incomparable nature of how we choose to acknowledge perception. Not everyone perceives things in the same manner, or do they interpret things in the same manner as well. What we perceive can also result hypoleptical.
85. Within the notion of pathos, there is the need for the adaptation of our evolving emotions. If we decide to prove the validity of this discovery, then we must be fully convinced of the attachment of the mind to what we perceive, with our observation and perspicaciousness.
86. To facilitate that, we must be aware of the elemental function of perception. When we are aware, then we proceed to analyse in our minds, its genuine purpose. There is a process that occurs with the usage of our perception and it involves our consciousness and mind.
87. The common feature of perception is then noticeably detected, at the active state of consciousness and the systematicity of our clear thoughts. When we have reached that state of consciousness, then we apply that to the things that we perceive as realistic.
88. When we are perceptible, we are basically able to assume the difference between the meaning of tangible and intangible. To the practice of pathos, perception of reality is paramount, but we must distinguish that reality and know what is germane to it.
89. The unique nature of our power to use our acuity allows us to promote this faculty, with the assistance of our observation and interpretation. The acknowledgement of the capacity of our scibility and our sapience, provides us with the necessary guidance to understand reality.
90. Eventually, it is better to comprehend the actions of our activated senses, instead of denying their existence and relevance with their dismissal. We are taught that with pathos, it is fundamental that we learn to determine how to focus on our emotions and when to utilise them.
91. Once this is established, the actual senses proceed to interact, with the collaboration of the mind in an effective manner. Our emotions are then enhanced by our behaviour and our expression. This is when the utility of perception is more focused and discernible.
92. The process manifests, when the observer has discovered the range of perception that has been reached and the varying possibilities that are implied with its usage. Verily, if we cannot observe things first, then we cannot perceive them afterwards with certitude.
93. Can we reach that state of ultimate awareness and foresight facilely? That is a question that requires introspection. By implementing our introspective sentience, we are able to determine the full extent of our perception conceived and understood.
94. It would seem reasonable that we could, because our mind is constantly evolving and processing thoughts at a rapid progress or pace. This would suggest that we are cognisant about the creative aspect of our mind and its ability to function with our perceptions.
95. With the gradual realisation of that feasibility, the concept of perception is construed logically in philosophy. Our emotions demonstrated in pathos are motivated by our perceptions and our thoughts are reflected by our intrigued perceptions.
96. It is remarkable that philosophy can profess a certainty that is mistakenly ignored by the vast majority of people within our society. When we learn as people to adapt to the states of our mind, then we could use philosophy to increase our knowledge.
97. Perception is a genuine property of pathos and it mostly guides our thoughts, instinct and intuition with efficacy and continuation. Its purpose is to adhibit us the feasibility of understanding things that are drawn by our perception and nature.
98. In resumption, perception is a vital component that stimulates our general senses, as sentient and sapient beings. We exist within those realms of acumen and consciousness. When we understand that our perception is what guides us, then we are able to recognise the purpose of that guidance.
99. To sense is to perceive and to react is to initiate therefore, an evident form of stimulation that we can acknowledge through our consciousness. Our reaction is the discernment of the mind and of our emotions. With pathos, we rely on those emotions to convey our inner self.
100. The fact that we possess the capability to perceive things makes that capability more accessible. It is important that we understand the reason and cause that we perceive things in life. Perception is a common factor within the concept of pathos, yet it is overshadowed by the usage of our intuition.
For more features, such as favoriting, recommending, and reviewing, please go to the full version of this story.