The Oracle Chapter 3 (Pathos)
Lorient Montaner
Intuition
(Diaísthisi)
1. The Oracle defines intuition as the ability to acquire knowledge without evidence or conscious reasoning, or without comprehending how that knowledge was ultimately obtained. Philosophy teaches us the relevance of intuition and its plerematicity.
2. Some philosophers argue that the word "intuition" is occasionally misunderstood or misused to mean instinct, truth, belief, or meaning, instead of realms of deeper knowledge and other concepts. Others maintain that faculties such as instinct, belief, and intuition are, in fact, interrelated.
3. Plato, in his Republic, attempts to define intuition as a fundamental capacity of human reason to comprehend the true nature of reality and its essence. It is this reason that compels us to rationalise between a thought and an idea.
4. In his works Meno and Phaedo, he describes intuition as a form of pre-existing knowledge residing in the “soul of eternity”, which is a unique phenomenon through which one becomes aware of knowledge already possessed. It is our active consciousness that enables us to recognise the mechanism of intuition.
5. He offers the example of mathematical truths, arguing that such truths are not reached through reason alone. Instead, he claims they are accessed via knowledge already latent within us, available through our intuitive capacity. This concept is also referred to as anamnesis and was further studied by his followers.
6. The metaphilosophical assumption that philosophy depends on intuition has recently been challenged by some renowned thinkers. According to the teachings of the Oracle, intuition is closely tied to both our thoughts and our emotions. We should not overlook their relevance.
7. Countless theories have been proposed on the subject, but I shall focus on its significance. The five fundamentals of intuition that I have identified and discerned are: accessibility, function, ability, capacity, and accuracy.
8. Its practicality is realised in harmony with thought and emotion, provided neither is forcibly suppressed. Aristotle once said, “Intuition is how we derive our original ‘first principles’, from which we can begin to use science to build the rest of our knowledge about invariable and eternal facts.”
9. Intuition can serve multiple functions, interpreting sense, essence, principles, and reasoning. More importantly, it acts as the vehicle that bridges instinct and intellect. Without intuition, we are left solely with instinct and thought.
10. What we acquire as knowledge is sometimes the only connection to our mind and behaviour. Instinct is inherently a bodily form of knowledge; even when it is consciously formed, it becomes a non-conscious, physical understanding of an activity.
11. Ergo, the circumstantial role of intuition in pathos does not imply subjection. Philosophy highlights the importance of exploring both our thoughts and emotions. It is essential that we learn to adapt to these elements by employing our intuition.
12. To consider the concept of pathos in its entirety, we must incorporate the element of intuition, for it is central to our daily emotional experiences. When discussing emotions, we must first understand their purpose and their peculiarities that shape our habituation.
13. When we are intuitive, it is because we have accessed a sufficient quantum of knowledge to apply our learning. I have established the logic behind the usage of intuition in this philosophy. I shall now attempt to elaborate on how it correlates with pathos.
14. Intuition is a particular form of knowledge that has not yet fully developed, due to a lack of innate comprehension. Therefore, it requires our thoughts to be more contemplative and responsive to the needs of our emotions. We should not expect intuition to function as thought does, by default.
15. What we cannot decipher in life, we often choose to ignore or diminish, undermining its practical and beneficial utility. What is significant is the fact that we are conscious and perceptive in our acquisition of knowledge and sagacity. This is what clearly distinguishes consciousness.
16. The core concept of intuition has been consequentially defined as a viable function of the mind, within an established orthodox framework. It should thus be regarded as the quintessence of cognition and personal insight. The key to perception is interpretation.
17. Intuition must be treated as a fundamental component in our telic evolution. It is the ability to understand something intellectually without requiring full conscious reasoning. Intuition is not to be conflated with instinct.
18. As we evolve and develop as human beings, we begin to seek the favourable benefits of knowledge and wisdom through the existential essence of the mind. Verily, it is through this mental faculty that we acquire intuition.
19. Much can be learnt about the extraordinary significance of intuition through the rigorous concepts of philosophy. It must be acknowledged that the Oracle serves as the epistemic vehicle for the expression of the mind and the development of philosophy.
20. It is unfortunate that we either fail to understand its immediate impact or choose to disregard its primary potential. In life, we are frequently confronted with moments that call upon our intuition. People actively use perception and observation in tandem with intuition.
21. Within this capacity lies the realisation of an ongoing process that engages the concept and method of pathos. Through pathos, we are taught that our emotions exert a profound influence on our behaviour. It is our conduct that expresses the character we embody.
22. The Oracle affirms the daily need for the utilisation of our intuition, especially during our period of diachronicity. How we approach the application of intuition depends on how we interpret its basic function and capacity.
23. Intuition is neither a voluntary action like thought, nor an involuntary one like instinct. Thus, it is not representative of either. It is not something we attempt to correlate with our mental faculties. Rather, it is something we should learn to use alongside knowledge.
24. What intuition represents is an alternative to the operations of thought and instinct at our conscious level of understanding and application. Why should we negate the necessity of intuition, when it is another mechanism for learning? We should adapt its signification accordingly.
25. Intuition can be learnt and then applied to our accumulated knowledge and the plethoric ideas developed conscientiously. This is how we process it and apply it to our capacity for learning in life. Essentially, we discover the true nature of its function and possibilities.
26. Its application is based on our assertive actions and a certain form of synteresis. When we are thinking, we use our mind. Our mind processes those thoughts and converts them into ideas that form the basis of our knowledge.
27. The specific affirmation of that postulate is defined within the composition of our conspicuous interpretation. We tend to reason with what we interpret in observation. That is a method we have consistently employed in regard to the utility of intuition.
28. Our mind is continually engaged in thought, from day to night, amid its incalculable vicissitudes. We are constantly thinking, and from those thoughts arises the sustainable core of our intuition—an intuition from which we benefit.
29. It is a compelling consideration when intuition is understood as repetitive in nature and indefinite in circumstance. Unlike instinct, we depend on our intuition consciously. When we doubt something, we become pensive and intuitive in our thoughts.
30. Philosophy is the definitive expression of universal knowledge and wisdom that reflects mimesis. As people, we attempt to rationalise through our thoughts and evoke through our emotions. Intuition, therefore, is relevant to the concept of pathos.
31. When we encounter that wondrous realisation, we are astounded by the power of the mind and the quintessence of philosophy. The teachings of the Oracle are intended to express the different aspects of the mind and the evolution of its thoughts.
32. This is the principal reason that intuition is an indispensable element of pathos, in reference to its paramount influence. We must learn to adapt to our thoughts and emotions if we are to enhance our capacity for acquiring further knowledge.
33. Emotions are unpredictable and unstable in nature. That is why they require sound thought and intuition to mitigate their problematic consequences. To attain balance in mind, body, and soul is to achieve alethic stability in our thoughts and emotions.
34. We can be proficient in the art of learning and instruction when the mind is properly applied to that method. What we tend to learn, we tend to convey to others. It is an effective process and allows us to adapt to any given situation.
35. Our analysis or hypothesis of pathos may be comparable to psychology to a certain extent, but we must recognise the general contrast between the principles that emerge in the process. Philosophy focuses on evolving the mind through the rational utility of knowledge.
36. Therefore, it is incumbent upon us to make a clear distinction between the differences and their variables, even when the subject appears atomic in nature. The manner in which we convey the concept of intuition reflects how we interpret it.
37. A genuine philosopher will attempt to expound their pronounced theory or concept with logic first, whereas a psychologist will begin with the premise of studying the human brain and its interactions. Logic compels philosophy to broaden its horizons of thought and acceptation.
38. There is no irrefutable proof that can be considered irrefragable within a reasoned refutation. The Oracle promotes the wellbeing of the mind and establishes a framework through which we may comprehend the actual needs of the mind, body, and soul.
39. What is truly knowledgeable in its effect is the principal reason we utilise intuition. While instinct is predominantly governed by our active senses, we also rely on intuition for innovation and perception.
40. The present implication of its effectiveness is found in its usage pattern. When we apply intuition, it is often because we seek to accompany our reasoning with thought. There are moments when our thoughts lack clarity.
41. Intuition can be understood in countless ways, but it is generally applied through actual knowledge rather than as a product of the mind’s foundation. The mind provides us with thoughts; our body responds to those thoughts. We seek clarity in their lucidity.
42. It is that particular knowledge which gives us the comprehension required to explore our existential intuition. It is also fundamental that we stabilise our emotions. Pathos describes the use of our emotions, but they must be governed with stability.
43. The utility of intuition has been widely discussed, but few philosophers have provided a concise definition of its origin. It is preferable that we understand what it means to us and how effective it can be in conjunction with our thoughts.
44. What we understand about intuition is the necessity of its function, akin to thought, instinct, and emotion. We should appreciate this function and learn to respond to it appropriately, as it contributes to mental stability and creativity.
45. Common sense prevails, because we are a race of curious beings, responding to the interaction of thought, instinct, emotion, and intuition. Philosophy teaches us to be more conscious of what surrounds and influences us.
46. Without these basic components, the mind would be unable to establish reasoning patterns and would remain in a state of perpetual uncertainty and confusion. We are composed of these components and perceive intuition’s foundational role. Pathos is best described philosophically as practical and reliable in its function, aiding our understanding of intuition.
47. The dilemma we encounter is emotional imbalance. To address this, we must discern the cause of emotion’s emergence. We should also strive to maintain mental balance and an active creative nature.
48. All known elements of pathos are explored and resolved through the conceptual deciphering of our thoughts. Our thoughts project our ideas and concepts, but intuition aids in their clarification.
49. The key to intuition is recognising its application and interpreting its function. This is relevant to its purpose. That which we fail to comprehend often requires the intervention of intuition.
50. If we understand this premise, we are capable of understanding its basis. Philosophy is not meant to be difficult to reason. We are the ones who complicate our lives.
51. A function cannot operate if it is not conducive to the mind’s capacity. The mind’s ability enables us to create thoughts and generate emotions. Once this is established, we can explore intuition.
52. Thus, intuition is a fundamental aspect of pathos because it enables us to cope with emerging emotions. We must know what causes these emotions and what purpose they serve in the end.
53. To be understood as a person is a goal we strive for in life. Recognising the difficulty of that process is a mark of wisdom. We employ wisdom as we apply our knowledge. We have the capacity to activate our consciousness.
54. When we bring about the true contemplation of what pathos signifies through our scibility, we attain the ultimate state of awareness. This awareness allows our mind to grasp the actual meaning of our emotions.
55. Philosophy is not intended to be intricate in nature. It is founded upon logical principles that are established and applied. All that is needed is fundamental instruction in philosophy for it to be viable.
56. The Oracle requires no tangible proof from science or religion to validate its natural criterion or premise. It is self-explanatory and sufficiently intelligible in its teachings. It holds no secrets nor divine proclamations of quasi-knowledge.
57. We must process philosophical concepts, including pathos, if we are to embrace this philosophy with the knowledge we have acquired directly from it. This is the primary reason for its practicality and applicability. Philosophy is meant to be understood.
58. Emotion is a pivotal component of the mind’s development, as is the emerging pattern of thought we construe logically. We are born with the capacity for both emotions and thoughts. This is a natural process.
59. The question remains: why do we continue to experience the negative side of emotions more frequently than the positive? Until we learn to control our emotions, we will continue to fail in discovering their positive potential.
60. Intuition is often associated with a presupposed notion of deep contemplation, but this is not entirely accurate. If we learn to distinguish it from meditative thought, then we are capable of constructing the basis for its true implementation.
61. There is no unadulterated thought involved in the process, as intuition is the perception of facts without overt reasoning. This is what renders intuition so pertinent. Our sentience reflects the intricate link between thought and emotion.
62. Our intuitive mind continuously perceives the immense data derived from knowledge. Once that knowledge is integrated into our consciousness, intuition enables us to engage with our mind effectively.
63. Intuition pertains to the interpretive comprehension of what we perceive as a plausible truth, even if we are not fully conscious of its relevance. What matters is that we learn to value our emotions with a sound measure of reason.
64. Intuition is preserved in the qualitative facts of a resourceful nature, acquired through practice. The more we understand our emotions’ intrinsic nature, the more we appreciate the manner in which they are expressed relative to intuition.
65. Hence, the function of intuition is best understood through simplified and accessible references that we process consciously. There are intuitively known or expressible things whose consequences we sometimes ignore.
66. Our thoughts may be excessive and subsequently ungovernable, but intuition is not merely a complex transmission of convoluted thoughts. In considering pathos, we realise with perspicacity that our emotions are naturally perceived.
67. Truly, the variability of our thoughts is not necessarily a convoluted issue. Thoughts are processes of ideas and knowledge construed as functional. Intuition thus serves as the agent of realisation.
68. If we were to truncate the argument selectively, we would risk misunderstanding its relevance and undermine the validity of intuition. We must distinguish the actual meaning of intuition.
69. The basis of any intuition lies in the preservation of our conscious awareness developed from instinctive feeling. We operate with a high degree of reason. Through that reason, we appeal to our intuitive nature.
70. We tend to intuitively grasp the knowledge we acquire, even without tangible evidence. It is essential that our knowledge be accompanied by sentience and intuition if we are to achieve clarity and comprehension.
71. The recognition of cognition within the true nature of reality is thus presumed as a logical inference, for when we apply consciousness, we are able to construe the meaning behind that essential inference. Our consciousness is pivotal to our self-expression.
72. We could assert in that analogy the intricacy of intuitive capacity and be subjective, or we could simply denote that, in using our intuitive sense, we are knowingly inserting our mind into the equation of thought. It is a process that culminates in our decisions.
73. When we express thought, we are conscious; when we express intuition, we are evolving in our rumination. That is why we require the utility of consciousness in order to attempt to understand how the mechanism of the mind functions and how intuition is applicable to pathos.
74. There is no denial of the mutual and interchangeable composition of thought and intuition. Therefore, to elaborate upon the difference would be pointless, for we understand that thought is more closely aligned with our conscious reasoning.
75. The Oracle’s concept of intuition is based on perception and introspection, mindfully conducted through philosophical observation and interpretation. Once we have discerned the significance of our intuition, we can then comprehend our observation and interpretation.
76. Philosophy teaches us that we, as people, tend to rely on the use of intuition as much as on instinct and thought. In general, it forms part of our thinking process, though it is not as profound or contemplative as our thoughts.
77. A common misconception is that our indeterminate actions are analogous to our idiosyncrasy, rather than their demonstration. We must always remind ourselves that our thoughts, as well as our emotions, are connected to our actions, but it is those actions that are deemed either good or bad.
78. Quod erat demonstrandum, the truth is that intuition is not solely conducive to our actions, particularly if those actions are based on calculative thought. Our mind governs our thoughts precisely, and our emotions manifest through our body.
79. It is primarily a question of exposition opined and propounded later by the teachings of philosophy. Videlicet, the actual relevance intuition possesses is the ability to respond to the mind, body, and soul in a correlative manner.
80. Within this concept of the Oracle, the distinction between intuition and thought would be merely psychological, if analysed properly. What must be understood is that philosophy is more than the study of the mind; it is the study of the mind, body, and soul.
81. The mechanism itself is not a metaphor for instinctive behaviour, but a representation of the extraordinary capacity for bearing such behaviour. When we describe the effects our intuitive nature reflects, we may surmise that it is more a benefit than a detriment or invalidity.
82. We can use intuition, to a certain extent, in our decision-making process, once we acknowledge its collaboration following the emergence of thought. Our thoughts are just as important as our emotions. Both serve a philosophical purpose.
83. We tend to notice our use of intuition after we have passed the irresolute stage of being nonplussed in our ambivalence and determinations. What we generally ascribe to thought is the influence of our mind. The power of the mind is immense.
84. Within the framework of this philosophy, we encounter, as individuals, the need to unravel the mystery of disputations on the theme. We may argue that intuition is an instrument of pathos, by inferring that it is derivative in its quiddity.
85. Quoad hoc, we are meditative in our answers and uncertain in our deliberate actions when we do not know how to apply intuition to things we cannot fully elucidate or reason properly. Ergo, our rationality is required for that operation.
86. This is where intuition interjects in the continual interaction with our thought process. Our mind is continuously processing thoughts, operating under the notion that they are more than abstract ideas conjured within.
87. Even though we may be insentient to the phenomenon, we remain active in the perception being interpreted by our mind. It is essential that we do not misconstrue the veracious validity of our thoughts with the realisation of their consequences.
88. We are apprised of this evolutionary process through the meticulous nature of our mind. It is the mind that controls both our thoughts and our emotions. We must remember that without thoughts and emotions, pathos would cease to be effective in its representation.
89. Once we become cognisant of that discovery, we begin to alter the process from one variable to another. Our mind begins to analyse and determine what is relevant or irrelevant, what is meaningful or meaningless in its capacity.
90. It is precisely during this period that the mind is most persistent in its vast activity. The capacity of the mind is endless when referring to thoughts that we control and deem rational. Consequently, this is how we best function in life.
91. At times in daily life, we doubt the gravity of intuition and its function within the mind. This usually occurs when we do not fully understand the importance of our intuition or how much we value its utility once it is expressed.
92. This remains a discussion that may be argued scientifically as well as philosophically with material certitude, yet in this case, science is neither required nor sought to refute philosophy. Philosophy is, in itself, self-explanatory.
93. The aforementioned certitude would reflect the common notion of genuine theories, facts, and information which may correlate with either field. Yet again, it is not necessary to immerse ourselves in science and its intrinsic nature.
94. In the end, the constituent elements of pathos are deliberately imposed for the purpose of sufficient instruction and comprehension. Unless we accept this notion, we are unable to determine its value in philosophy even with opsimathy.
95. The Oracle merely offers the interpretation, while the reader determines its validity. Once we realise that the Oracle serves the purpose of philosophy, we are capable of discerning the knowledge and wisdom imparted through it.
96. Any intricate theory or concept may be refuted with established facts, but the discord lies not in the proposition of its truthfulness, rather in the value of its argument. For this reason, the teachings of philosophy enlighten our minds and perspicuity.
97. To be intuitional implies nothing more than having an informative measure of our natural senses. Sapience, scibility, and sentience are faculties that enable us to gauge our intuition. We all possess this capability at some point in our lives.
98. From these natural senses, we attempt to broaden our awareness and discipline to a great degree. Intuition can be considered a tool of our knowledge, if we learn to apply its substance. This does not mean that intuition is always reliable.
99. Intuition is that natural sense which provokes our curiosity and instinctive behaviour towards states of pleasure or suffering. Within the context of pathos, both pleasure and suffering are as tangible as the sequence of our thoughts and emotions.
100. How we choose to respond to pathos depends directly on what we believe emotions mean in their actuality and composition. Why do we continue to experience this profound phenomenon called emotion lingering aimlessly in our mind, body, and soul? Why do we not express enough sympathy?
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