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 the knowledge was acquired in the end. Philosophy teaches us the relevance about intuition and its plerematicity.
2. There are philosophers who contend that the word "intuition" is misunderstood at times or misused to mean instinct, truth, belief, meaning, instead realms of greater knowledge and other subjects, whereas others contend that faculties such as instinct, belief and intuition are factually related.
3. Plato in his book Republic attempts to define the concept of intuition, as a fundamental capacity of human reason to comprehend the true nature of reality and its propothesis. It is that exact reason that compels us to rationalise between a thought and idea.
4. In his works Meno and Phaedo, he describes intuition, as a pre-existing knowledge residing in the "soul of eternity," and a unique phenomenon by which one becomes conscious of pre-existing knowledge. It is our active consciousness that allows us to realise the mechanism of our intuition.
5. He provides an example of mathematical truths and posits that they are not arrived at by reason. He argues that these truths are accessed using a knowledge already present in a dormant form and accessible to our intuitive capacity. This concept by Plato is also sometimes referred to as anamnesis. The study was later continued by his followers.
6. The metaphilosophical assumption that philosophy depends on intuition has recently been challenged by some renowned philosophers. In accordance to the teachings of the Oracle, intuition is associated to our thoughts and emotions. We should not pretermit their germaneness.
7. Countless theories have been proposed before about it, but I shall concentrate on the matter of its relevance. The five fundamentals of intuition that I have discovered and discerned are accessibility, function, ability, capacity and accuracy.
8. Its practicality is functional with thought and emotion, when neither is forcibly inhibited. Aristotle said, "Intuition is how we get our original "first principles", from which we can begin using science to derive the rest of our knowledge about invariable and eternal facts."
9. It can serve multiple purposes, such as with interpreting sense, essence, principles and reasons; but more importantly, it is the vehicle that coincides with our instinct and mind. Without our intuition, we would be left with instinct and thought only.
10. What we obtain as knowledge is at times, the sole source to our connection to our mind and conduct. Instinct is inherently a bodily knowledge; even when it is deliberately and consciously formed, it becomes a non-conscious, physical knowledge of an activity.
11. Ergo, the circumstantial nature of the participation of intuition in pathos is not its subjection. Philosophy accentuates the need for us to explore our minds and emotions. It is fundamental that we learn to adapt to emotions and thoughts by using our intuition.
12. To consider the concept of pathos in its totality, we must introduce the component of intuition, because it revolves around our emotions daily. When we are discussing emotions, we must first understand their purpose and their peculiar nature that encompass our assuefaction.
13. When we are intuitive, it is because we have ascertained a quantum of sufficient knowledge to adhibit our learning. I have established the logic of the usage of intuition in this philosophy. Now, I shall attempt to elaborate the process as it quadrates with pathos.
14. Intuition is a particular form of knowledge that has not totally developed, because of a lack of natural comprehension. Therefore, it requires our thoughts to be more contemplative and adaptable to the necessity of our emotions. We should not expect intuition to function like thought automatically.
15. What we cannot decipher in life, we tend to ignore or discard its practicality and minify its beneficial utility. What is significant is the fact that we are conscious and perceptive, with the acquisition of our knowledge and sagacity. This is clearly what distinguishes our consciousness.
16. The main concept of intuition has been defined consequentially as a viable function of the mind, within an orthodox sense established. This should be construed then, as the quintessence of our cognition and personal insight. The key to our perception is our interpretation.
17. Intuition must be treated, as a common factor within the process of our telic evolution, but it is the ability to understand something intellectually, without the need for conscious reasoning completely. Intuition is not to be confused with instinct.
18. We evolve and develop as human beings and afterwards, we seek the propitious benefits of knowledge and wisdom, through the existential essence of our mind. Verily, this is where our intuition is gained by the usage of this mental faculty.
19. There is a lot that could be learnt of the incredible significance of intuition, within the meticulous concepts of philosophy. It must be known that the Oracle is the epistemic vehicle to the expression of the mind and the development of philosophy.
20. It is unfortunate that we either fail to comprehend its immediate effect or we choose to ignore its prime capability. In life, we are confronted with the use of our intuitions. People are demonstratively using perception and observation with intuition.
21. Within this capability is the realisation of an ongoing process that involves the concept and method of pathos. We are taught with pathos that the profound effects of our emotions display, the unique nature of our conduct. It is our conduct that emotes our character in person.
22. The Oracle affirms the daily need for the utilisation of our intuition, especially when we are in our period of diachronicity. How we approach the application of intuition, depends on how we interpret its basic function and capacity.
23. Intuition is not a voluntary action like thought or an involuntary action like instinct. Thus, it is not a symbol of either. It is not something that we attempt to correlate with our mental functions. Instead, it is something that we should learn to use with knowledge.
24. What it represents is the alternative to the operations of thought and instinct, at our conscious level of understanding and application. Why should we negate the necessity for intuition, when it is another mechanism of learning? We should adapt its signification.
25. Intuition can be learnt, then applied to our amassed knowledge and plethoric ideas developed conscientiously. This is how we process it and apply it to our ability to learn in life. Essentially, we learn the true nature of its function and its possibilities.
26. How we apply it is based on our assertive actions and a certain form of synteresis. When we are thinking, we are using our mind. Our mind then processes those thoughts and converts them into ideas that form the basis of our knowledge.
27. The specific averment of that postulate is defined, within the composition of our conspicuous interpretation. We tend to reason with what we interpret in our observation. That is a method of which we have consistently implemented, in regard to the utility of intuition.
28. Our mind is always in the continuity of thought from day to night, within its incalculable vicissitudes revealed. We are constantly thinking and with those thoughts form the sustainable core of our intuition. An intuition which we benefit from.
29. It is a strong consideration when intuition is comprehended, as being repetitive in its nature and indefinite in circumstance. Unlike instinct, we depend on our intuition for its usage. When we doubt something, we tend to be pensive and intuitive in our thoughts.
30. Philosophy is the conclusive definition of any universal knowledge and wisdom that reflects mimesis. We are people that attempt to rationalise with our thoughts and evoke with our emotions. Intuition is relevant to the concept of pathos.
31. When we discover that wondrous realisation, we are amazed by the power of the mind and the quintessence of philosophy. The teachings of the Oracle are meant to express the different aspects of the mind and the evolution of its thoughts.
32. That is the principle reason that intuition is an indispensable element to pathos, when we refer to its paramount influence. We must learn to adapt to our thoughts and emotions, if we are successfully to enhance our ability to gain more knowledge.
33. Emotions are unpredictable and unstable in their nature. That is why they require sound thought and intuition to mitigate their problematic consequences. To have balance in the mind, body and soul is to have alethic stability within our thoughts and emotions.
34. We can be proficient with the masterful skill of learning and instruction, when the mind is applied to that method. What we tend to learn is what we tend to instruct to others. It is an effective method and one that allows us to adapt to the situation.
35. Our analysis or hypothesis of pathos can be comparable to psychology to a certain extent, but we must be aware of the general contrast of each principle that manifests in the process. Philosophy focuses on the need to evolve the mind, through the rational utility of knowledge.
36. Therefore, it is incumbent upon us to make the clear distinction between the difference and its variable, even when the subject is perceived as atomic in appearance. The manner in which we convey the concept of intuition is the manner in which we interpret it.
37. A genuine philosopher will attempt to expound his pronounced theory or concept with logic first, whilst a psychologist, with the premise of the study and interactions of the human brain. Logic is what compels philosophy to expand its horizons of thinking and acceptation.
38. There is no irrefutable proof that can be surmised as irrefragable then, in a refutation deduced. The Oracle promotes the well being of the mind and it establishes the instrumentality for us to comprehend the actual needs of the mind, body and soul.
39. What is knowledgeable in the totality of its effect is the principal reason that we use the operation of intuition. While instinct is mainly employed by our active senses, we also depend on our intuition for such things as innovative ideas and perception.
40. The present implication of its effectiveness is found in the pattern of its usage. When we apply intuition, it is because we are searching for the capability to accompany our reasoning with thoughts, but there are moments when our thoughts are unclear.
41. Intuition could be understood in countless ways that are proposed, but it is generally applied through our actual knowledge, not the foundation of the mind. The mind provides us with thoughts, and our body is stimulated by those thoughts. It is the lucidity of those thoughts that we seek their clarification.
42. That particular knowledge that gives us the comprehension we need to explore our existential intuition. It is fundamental that we understand the necessity to stabilise our emotions also. Pathos depicts the usage of our emotions, but these emotions should always be stable.
43. The consequential effect of its utility has been discussed at length, but few philosophers have been able to offer a concise definition of its actual origin or derivation. It is better that we know what it represents to us and how effective intuition can be with our thoughts.
44. What we understand about intuition is the necessity of its function, as in the case with instinct, thought and emotion. We should appreciate the function of our intuition and learn the basic response that it generates, with the necessity that we have for our mental stability and creativity.
45. Once more, the common sense that prevails is that we are a genuine race of curious beings that respond to the utilisation of thought, instinct, emotion and intuition. Philosophy teaches us to be more conscious about the things that encompass us and influence our mind.
46. Without these elementary components known to us, our mind would fail to establish a pattern of reasoning and remain in a state of constant uncertainty and misunderstanding. We are comprised of these components and we perceive the influential foundation for our intuition. Pathos is recognised for its capacity to be expressed knowingly, within a broad range of emotions exposed in their manifestation. It is best to describe pathos in the philosophical sense, as being practical and reliable in its function. This would allow us to better construct our perception of intuition.
47. The dilemma that we are confronted with is the reason for our emotional unbalance induced afterwards. To answer that, we should discern the cause for its purpose. We should as well learn to keep our mind balanced and active in our creative nature.
48. All the known elements of pathos are experimented and resolved, through the conceptual decipherment of our thoughts. Our thoughts are what project our ideas and concepts, but our intuition is something that we can use for its clarification.
49. The key to intuition is the absolute recognition of its application and the manner we interpret its function. This is relevant to the reason for our intuition. The things that we at times fail to comprehend are those things that require our intuition.
50. If we are capable of understanding this premise, then we should be capable of understanding its basis. Nothing about philosophy is intended to be difficult to reason. We are the ones that make things in our lives difficult.
51. A function cannot operate, if that function is not conducive to the mind's capacity. The ability of the mind is what conduces us to create our thoughts and produce our emotions. Once we have established that, then we can explore our intuition.
52. Therefore, intuition is a fundamental aspect of pathos, because it is a mechanism that allows us to cope with our emergent emotions. We need to know what causes our emotions and what purpose do these emotions serve in the end?
53. To be understood as a person is what we strive for in our lives, but to recognise the difficulty of that process is the acknowledgement of our wisdom. It is our wisdom that we utilise, when we proceed with our knowledge. We have the capability to activate our consciousness.
54. When we effectuate, the veritable contemplation of what pathos signifies with our scibility, then we have reached the ultimate state of that awareness accomplished. It is that awareness that enables our mind to obtain the actual meaning of our emotions.
55. Philosophy is not intended to be intricate in nature, instead, it is predicated on the logical principles of its foundation established and implemented. All that is necessary is the fundamental instruction of philosophy for its viability.
56. The Oracle needs no tangible proof of science or religion to elucidate its natural criterion or premise. It is self-explanatory and sufficient to be understood for its teachings and learning. The Oracle has no secrets or divinity that proclaims quasi knowledge.
57. We must process the concepts of philosophy, including pathos if we are to profess this philosophy, with the knowledge that we have obtained from it directly. This is the main reason for its utility and for its practical nature. Philosophy is intended to be understood.
58. Emotion is a pivotal part of the nucleus of the development of our mind, as is the emerging pattern of thought that we construe logically. We are born with the capacity for emotions, as we are born with the capacity for thoughts. This is a natural process.
59. The question is why do we continue to experience the negative side more than the positive side of emotions? This is the question that often is asked. Until we learn to control our emotions, then we shall continue to fail to ascertain their positivity in return.
60. Intuition is generally associated to a presupposed notion of profound contemplation, but it is not in its totality. If we learn to distinguish it from a meditative thought, then we are capable of constructing the basis for its ultimate implementation.
61. There is no unadulterated thought involved in the process, because it is perception of facts without reasoning. This is what makes intuition to us germane. Our sentience reflects the intricate connection demonstrated between thought and emotion.
62. Our intuitive mind is intrinsically perceiving the voluminous data that derives from knowledge. Once our knowledge is comprehended as being relatable to our consciousness, then our intuition allows us to adapt to our mind effectively.
63. Intuition pertains to the interpretative comprehension of what we perceive to be a plausible verity, even though we are at times less conscious about its relevance. What is important is that we learn to value our emotions, with a great measure of reason.
64. Intuition is preserved in the qualitative facts of a resourceful nature that is acquired through its utility. The more we understand about the intrinsic nature of our emotions, the more we appreciate the manner in which we express them in comparison to intuition.
65. Therefore, the function of our intuition is truly understood, within the simplification of a tractable reference that we process then consciously. There are things that are intuitively known or expressible, but we sometimes ignore their consequence and importance.
66. Hence, our thoughts can be conceived, as supernumerary and afterwards ungovernable, but intuition is not an authentic transmission of an involute thought. When we consider pathos, we discover with our perspicacity that our emotions are perceived as natural.
67. Veraciously, the variability of our thoughts is not necessarily an issue to be argued as convoluted. Because our thoughts are the process of ideas and knowledge that are construed as functional. Therefore, intuition serves the purpose of realisation.
68. If we truncated the argument in our selectivity, then the concept would not cause us to decipher its relevancy, and it would negate the signification about the validity of intuition. We should learn to distinguish the actual meaning of our intuition.
69. The basis of any form of intuition is the preservation of our conscious awareness that develops from our instinctive feeling. We operate in life, with a great measure of reason. It is the application of that reason that we appeal to our intuitive nature.
70. We tend to intuit the knowledge we acquire precisely, without the firm establishment of any manifested evidence. It is fundamental that our knowledge be accompanied by our sentience and intuition, if we are to achieve a degree of comprehensibility.
71. The recognition of cognition within the true nature of reality is thus presumed as a logical inference, because when we apply consciousness, then we are able to construe the meaning about that essential inference. Our consciousness is pivotal to our self-expression.
72. We could assert in that analogy the intricacy of the capacity of intuition and be subjective, or we could simply denote that using our intuitive sense, we are knowingly, inserting our mind into the equation of thought. It is the process that culminates with 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 to attempt to understand how the mechanism of the mind functions and how intuition is applicable to pathos.
74. There is no denial in the mutual and interchangeable composition of thought and intuition. Therefore, to elaborate the difference would be pointless, because we understand that thought is more aligned to our conscious reasoning.
75. The Oracle's concept of intuition is based on the perception and introspection mindfully of philosophical observation and interpretation. Once we have discerned the significance of our intuition, then we can comprehend our observation and interpretation.
76. Philosophy teaches us that as people, we normally have the tendency to rely on the usage of intuition, as much as instinct and thought. In general, it is a part of our thinking process, though it is not as profound or contemplative as our thoughts.
77. The errant misconception is that our indeterminate actions are analogous to our idiosyncrasy, not to their demonstration. We should always remind ourselves that our thoughts as well as our emotions are connected to our actions, but it is those actions that are deemed good or bad.
78. Quod erat demonstrandum, the truth is that intuition is not conducive to our actions solely, if that action is founded on a calculative thought instead. Our mind governs our thoughts precisely, and our emotions manifest with our body.
79. It is primarily a question of an exposition opined and propounded afterwards by the teachings of philosophy. Videlicet, the actual relevance that intuition possesses is the ability it has to respond to the mind, body and soul in a correlative nature.
80. Within this concept of the Oracle, the distinction between intuition and thought would be merely psychological, if analysed properly. What should 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 of its bearability. When we describe the effects that our intuitive nature reflects, then we can surmise that it is more of a benefit than a detriment that is invalidity.
82. We can use intuition to a certain extent to our decision-making process, when we acknowledge its collaboration after thought has materialised. Our thoughts are equally as important as our emotions. They both serve a philosophic purpose.
83. We tend to notice the usage of our 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 concept of this philosophy, we encounter as individuals the need to unravel the mystery of disputations on the theme. We can argue that intuition in itself is an instrumentality of pathos, by inferring that it derivative in its quiddity.
85. Quoad hoc, we are meditative in our answers and uncertain of our deliberate actions when we do not know how to apply our intuition in things that 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 and operating with the notion that they are more than abstract ideas conjured within our mind.
87. Even though, we are perhaps insentient of the phenomenon, we still are active in the perception that is being interpreted by our mind. It is fundamental that we do not misconstrue the veracious validity of our thoughts, with the realisation of their consequence.
88. We are apprised of this evolutionary process, through the meticulous nature of our mind. It is our mind that controls our thoughts and our emotions too. We should remember that without thoughts and emotions, pathos would cease to be effective in its representation.
89. When we are cognisant of that discovery, we then begin the alteration of the process, from one variable to the other. Our mind begins to analyse and determine what is relevant from irrelevant and what is meaningful from meaningless in its capacity.
90. This is precisely in duration, where the mind is mostly persistent in its vast activity actuated. The capacity of the mind is endless, when we are referring to thoughts that we control and are considered rational. Consequently, this is how we best function in life.
91. There are times within our daily lives that we doubt the severity of intuition and its function to our mind. This mainly occurs, when we do not truly understand the importance of our intuition and how much we value its utility expressed afterwards.
92. It is considerably a discussion that can be argued scientifically as well as philosophically with a material certitude, but in this case, science is not required, or do we seek a scientific theory to refute philosophy. Philosophy is self-explanatory.
93. This aforementioned certitude would reflect the common notion of genuine theories, facts and information that would correlate with either field, but once more, it is not necessary to indulge ourselves with 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. Until we do not accept this notion, then we are unable to determine its value in philosophy, even with opsimathy.
95. The Oracle merely offers the interpretation, whilst the reader determines its validity. When we know that the Oracle serves the purport of philosophy, we are capable of determining the knowledge and wisdom imparted by the Oracle.
96. Any intricate theory or concept can be refuted with established facts, but the discordance is not in the proposition of its truism, instead, in the value of its argument. For that reason, the teachings of philosophy enlighten our minds and perspicuity.
97. To be intuitional implies nothing more than to have an informative measure of our natural senses. Sapience, scibility, sentience are things that permit us to measure our intuition. We all possess this capability, at one time in our lives.
98. From these natural senses we attempt to broaden our awareness and discipline to a great degree sufficiently. Intuition can be considered the tool of our knowledge, if we learn to apply its substance. It does not imply that intuition is always reliable.
99. Intuition is that natural sense that provokes our curiosity and instinctive behaviour to the states of pleasure or suffering. Within the concept of pathos, pleasure and suffering are equally as tangible, as the sequence of our thoughts and emotions.
100. How we decide to respond to pathos, depends directly on what do we consider emotions to mean in their actuality and composition? Why, do we continue to experience this profound thing that is called emotion that lingers aimlessly in our mind, body and soul. Why do we not express enough sympathy?
Recommend Write a ReviewReport