The Oracle Chapter 3 (Pathos)
Lorient Montaner
Sympathy
(Sympátheia)
1. The Oracle describes sympathy, as the expression of pity and sorrow that are demonstrated knowingly by a person towards another person. It is the acceptance of a volitional act. In the essential philosophy espoused by the Oracle, it is a measure of commiseration displayed. It can manifest within an array of profound emotions in perspicuity.
2. When discussing pathos, I am alluding to the emotions that are evoked and conveyed in conspicuity. Emotions that form a part of our evolving human nature and impose the ascription of effect to a cause. Sympathy like pity is a genuine token of one's benevolence and understanding for something or someone.
3. When we are compassionate in our deeds and comportment, then we are experiencing the quintessential values of common decency and reverence. It is something that gratifies our inner self. Plato once said. “Good actions give strength to ourselves and inspire good actions in others".
4. There are times, when a good deed must be reflected in the person that seeks the need for sympathy. No person can be more gratified than the person that has received that act of sympathy considerably. “Let him who would move the world first move himself,” said Socrates.
5. Aristotle declared, ''All human actions have one or more of these seven causes: chance, nature, compulsion, habit, reason, passion, and desire.” In pathos, these actions are construed as being relative and conducive to the expression of omnifarious emotions and thoughts. We could utilise these elements with our main concerns.
6. There are actual moments in our lives, when we realise that empathy is a natural reaction and cause for humanity to be emphasised. The manner in which we present ourselves towards other people will reflect in the perception we project of our ethos and probity, beyond a tentative assumption.
7. To be sympathetic is not a weakness or a sign of our passive nature. It merely is representative of our character. It is our character that ultimately defines our actions and deeds. When we apply our versiform thoughts with our emotions, then we are conscious about the essence of our compassion.
8. ''If all misfortunes were laid in one common heap whence everyone must take an equal portion, most people would be contented to take their own and depart", said Socrates. It is often seen that suffering is the most transparent thing that humans emote, beyond their concealment. We should avoid the things that aggravate our suffering.
9. Suffering is how we tend to relate to each other in the emotional sense and regard of qualia. Emotions such as the demonstration of sympathy are the viable mechanism to our empathetic capacity to respond to the needs of others and for the comprehension of those actual needs.
10. Aristotle declared that piety required us to honor truth above our friends. Thus, it is our acts of piety and charity that we accomplish in this world that makes us better people and adhibits us to emphasise the humanity that we must reflect with our good deeds and hortatory.
11. There is nothing more reverential than the unfeigned expression of sympathy. When our hearts are kind, we tend to be meek in our compassion, but when our hearts are cruel, we tend to be heartless in our apathy. How we ultimately apply sympathy will dictate the course of our identity.
12. “For the things we have to learn before we can do them, we learn by doing them," said Aristotle. Verily, it is fundamental that we understand that it is mainly our quondam experiences and their provenance that guide us, along with our knowledge and wisdom in life.
13. This is the reason that human beings learn and evolve. It is not a matter of what we will learn, but how we will apply the knowledge that will provide the idoneity for our sapience. Sympathy for others is only as good, as the clarity of the deed that is exhibited. We should not cause shame to a person for his or her status in society, or be uncivil towards that person.
14. This is why, we must search for a consequential purpose in our lives. Plato once stated that man was a being in search of meaning. It is because of this meaning accentuated that we establish afterwards, the premise for the argument that implies that we are capable of being sympathetic towards our fellow brethren.
15. There are countless things in life that are worthy of our acts of sympathy. To find our path in life, we must first discover the true essence of our character conclusively. "If you do not expect the unexpected you will not find it, for it is not to be reached by search or trail," said Heraclitus.
16. Not everyone is fortunate enough to live an ideal life or to have material wealth in their possession. We should not strive for the craving of materialism, but we should strive for sharing our humanity towards others less fortunate and unassuming. There are those individuals that drift into the state of apanthropinisation.
17. In the rudiments of pathos, we learn that essentially, the usage of our emotions and thoughts are intuitively transpicuous through our persuasion. "Persuasion is clearly a sort of demonstration, since we are most fully persuaded when we consider a thing to have been demonstrated", quoth Aristotle.
18. We all have the capacity to persuade someone with our emotions and thoughts. It is when that persuasion is cogent and reliable, then we are able to convey what we are attempting to reveal and elucidate, with our words expressed in our discussion.
19. Suffering and misfortune are an intrinsic part of our quotidian lives. Ergo, it is our ability to respond to our suffering and misfortune that makes us stronger and wiser at the same time. Once we have understand that our happiness is within our control, then we can incept the process of self-acceptance and self-accountability.
20. Aristotle stated that suffering becomes beautiful when anyone bears great calamities with cheerfulness, not through insensibility but through greatness of mind, and Epicurus stated that misfortune seldom intrudes upon the wise man; his greatest and highest interests are directed by reason throughout the course of life.
21. To Epicurus it was significant that we exercised ourselves in the things which bring happiness, since, if that be present, we have everything and if that be absent, all our actions are directed towards attaining it. When we understand that sympathy is demonstratively a part of our humanity, then we can show our sympathy with discretion.
22. It is facile to be callous and duplicitous in our behaviour, but the perception that life is cruel is one that we must learn to analyse with our discernment and interpretation. Life in itself is not something that can be regarded as cruel. It is the perception that we perceive that makes the world appear to be cruel in its quasi nature.
23. The display of sympathy with pathos is intended to allow us to construe the idea that we are humane in our compassion and that we are equally just with others who treat us compassionately. There is a facility in pathos. It is the dexterity of our speech, not our inanity.
24. It is when we share the exact experience of pain, sorrow and anguish that we tend to seek to bond with others knowingly, or we tend to feel these experiences of others willingly. This is when people discover the quintessence to their humaneness.
25. Once we comprehend the necessity for sympathy, then our gestures of sympathy are reflected through the principles of our acts and deeds. They are unveiled by the interdependence of our neoteric thoughts and emotions seen in our mien.
26. The Oracle accentuates with its philosophy, the need to apprehend the notion that we are better as a society being considerate in our actions. With time, these actions confirm our intentions and shape our character. They are less recondite.
27. What exemplifies our character even more is the important fact that we possess the necessary traits to treat others with respect, as we expect to be treated in the same capacity. This is the manner in which we should act and be cognisant about the needs of others.
28. To sympathise about the situation of another person makes us conscious, about the emergent predicaments that people within our society must bear unwillingly. The plight and difficulty of the less fortunate should not be assumed as merely consequential and irrelevant.
29. We are taught in philosophy to appreciate the value of others and to display sympathy for the persons that are incapable of altering their course of life on their own accord and effort. Thus, we must remember that they too are worthy of our noble deeds.
30. It is significant that we do not forget to experiment the different array of emotions expressed, and that we comprehend that our felicity is linked to our mental faculties. When we exhibit our acts of benevolence, we are representing our ethos.
31. Within the contrast between sympathy and apathy, there is the assumption that to demonstrate a gesture of sympathy is to accept that a person is benevolent. The truth is that we are taught to express sympathy, even though it seems that it is not always necessary.
32. When we evoke the need for sympathy, we are evoking the most humane part of our soul. Thus, our acts of compassion are measured by not only the intention we have, but by the actions themselves as well.
33. The Oracle provides us with the mechanism to enhance our derivative knowledge and wisdom. It is the innovative instrumentality that provides us, with the ideal means of understanding the complexity of the mind.
34. Once we have understood the meaning of pathos and the meaning of such things as pity, sorrow, affection, anger, fear, greed, lust and hatred, then we could know what causes them to manifest so overtly.
35. Philosophy teaches us to embrace the concept of sympathy and to exhibit it, when we are confronted with its expressive demonstration. There is nothing more relevant than the fact that sympathy is genuine and human, if not we would be reduced to a hopeless futilitarianism.
36. It is within our human nature to consider the needs of others before our own needs. When we reveal our sympathy, we are essentially revealing that of which is present, from the core of our soul that is reflective of apatheia.
37. We are instructed with our moral principles that life is abundantly enriched, with the emergent episodes of good and bad experiences. These experiences help us better to relate to the consequences of our actions.
38. With our philosophical acumen, we learn to be more conscious about the things that affect us and affect others also. It is uniquely indicative of the path that we effectuate in order to be respected.
39. People who are more compassionate towards others, tend to be people that are bounteous in their acts than those people who on the contrary are less compassionate in their acts and support.
40. What is fundamental to the teachings of pathos is that we construe the foundation for sympathy, as we construe the quiddity for its demonstration. Without mercy there cannot be sympathy. Without emotions there cannot be expression in the noematic sense.
41. It is incumbent upon us to be sympathetic to the cause of the less fortunate and to reflect the common decency that is expected of a person in our society. Nothing can be more rewarding than the advocacy of philanthropy and the recognition of the plight of others with our eunoia.
42. We could assume that an act of sympathy is a mutual or parallel susceptibility, but I tend to believe that it is more the correlation existing between different people. It is an affinity that all humans emote and relate to, within the simplistic form of its interpretation.
43. Most people have the inclination to express sympathy, as we are capable of expressing loyalty. To be compassionate is to be kind and to be piteous is to evoke a certain emotion that favours the notion of sympathy.
44. Our concerns for others in our society are the example of our conscious awareness for others in need and misfortune. It is unfortunate that there are people that suffer in this world, but it is for every able member of humanity to be more responsive to assisting those people that suffer unwillingly.
45. It is when we are indifferent in our reactive behaviour that we are negating the genuine essence of our own humanity per se. Thus, what must be understood is that we should not succumb to the imperant temptation of our dispiteous ego, or its senseless path.
46. The world would be a better place, if we only adhered to the fundamental value of human life and morality. It is our morality that dictates our comportment and ethics. In philosophy, we are instructed to heed to the primary teachings of wisdom.
47. The Oracle teaches us to respect and love our fellow brethren, not bear the mark of detestation. No person should ever feed their mind with such negativity, errancy and anoesis. While it is true that most people demonstrate sympathy, few ever seek to truly comprehend the reason for it or the cause behind it. We simply assume that it is expectative of us.
48. As humans, we all have traits or attributes of which define or describe our ethos in the philosophical sense. It is through pathos that we learn to be more amenable to the idea that we can be sympathetic and show our emotions overtly and conscientiously.
49. We learn to act with our autexousious nature and we discover that beneath the layers of the conscious realm, there are multifarious things that bond us as humans than divide us in nimious caprices. There must be a purpose for humanity, and that purpose is linked to the reflection of our advanced societies.
50. If we are unable to associate with others, then we cannot be presumed to be reliable for change and affinity. In this life, there are things that we must value more than others. These things are the intrinsic core of our beliefs, constructs and perceptions.
51. When there are moments in which we are in need, then we seek for the assistance of others. This does not imply that we are less of a person than another. It simply infers to the notion that we are susceptible in our human nature, not that we are gullible.
52. I could make the general assumption that in life a person must learn to be open to all forms of human emotions that are considered natural and logical. Our emotions can be either predictable or unpredictable in their appearance.
53. We all are capable of possessing Apollonian or Dionysian characteristics. It is what our mind perceives and interprets of those particular traits to mean that we act in accordance to their manifested actions.
54. The essence of sympathy in pathos is to represent the deeper side of the inner self that distinguishes it from the imposing ego. It is often that we dismiss the act of kindness, for the ignorance of the ego. The ego will tend to make the mind believe in that adverse effect.
55. How many times must one suffer is the question that is asked constantly? A person that suffers knows not, until when that suffering will pass. It is our lack of ethics that converts us knowingly into unsympathetic beings.
56. To be callous is worse than to be ignorant, because callousness is the reflection of one's character, and ignorance is the reflection of the ego. The ego can be tamed, but our character is what defines us in the end.
57. Solace is a thing that we yearn for, as sympathy is a thing that we contemplate and need. The fact that we are sympathetic and display our sympathy for a cause or person does not necessarily imply that we must exhibit pity.
58. There is absolutely nothing wrong with a demonstration of sympathy, but it should not be mistaken for an irreverential act of pity. No one wants to be seen as pitiful, when that person only wants sympathy, not epicaricacy.
59. Pathos is representative in the emotions that are conveyed by our gestures and the expression of our words. What is germane is that we are for the most part in control of our actions, when there is logic and ethics to guide us intuitively.
60. Every person learns to accept their good and bad, and every person learns to adapt to those traits that are possessed. If there is no sense of structure and order in our foundation of thought and belief that is philosophy, then we are essentially incapable of the broader understanding of our humanity.
61. To sympathise with a person or a cause is to make the authentic realisation that we are in solidarity, with that aforementioned person or cause. Within the concept of pathos, we discover the veritable essence of our human nature and learn about the meaning of profailantism.
62. We must remember that in life, what makes us conscious is the fact that we are observers and partakers of the events that unfold. This is the reason we should be more sympathetic than apathetic in our thoughts and actions.
63. The core of our ethos is represented by the fruition of our deeds and actions. Ergo, it is necessary to know that we function better, as a society of free thinkers and compassionate beings than as egoistical imposers.
64. How we behave towards other people will reflect, on how we expect to be treated and respected in life. The amount of compassion we demonstrate is witnessed in the acts of our benevolence. It is fundamental that we learn that lesson.
65. Philosophy is the method of learning that we apply logic, ethics and consciousness. Without these principles, our learning is incomplete and irrational. There are things in the world that must be comprehended, for their meaning and their nature.
66. The quintessence of the Oracle is discovered, within the principal reason for our philosophical construct for life. When we are aware about the mechanism of the mind, the well being of the body and the equilibrium of the soul, then we perceive the relevance of the Oracle.
67. Verily, I could choose to be sympathetic or choose to be apathetic in my actions. What results from our choice is indicative of our decisions made. The emotions we convey are as important, as the thoughts that we reveal and express.
68. There is no true benefit in displaying unsympathy, when the truth is that all human beings possess feelings that are natural and demonstrative. What is there to be gained with our indifference? To intimate our unfeeling posture would only be an unnecessary hindrance towards our progress.
69. When our emotions are elicited to denote our sympathetic nature, we tend to be more receptive to the idea that we too are people with needs and concerns. To isolate ourselves in the belief that we do not need others is to deny the reality of our humanity. It is a belief in human interdependence.
70. The greater our sympathy manifests, the greater that manifestation will be consequentially more effective in the end. When we achieve the comprehensibility of what sympathy means, then we can proceed to exhibit its reward and merit.
71. It is practical that we make the general assumption that in life one must be charitable and benevolent in their acts and deeds. If not, then what purpose is there to acclaim that would not define those acts and deeds as altruistic?
72. Pathos can be interpreted with different connotations or descriptions, but in accordance to the Oracle, it is the method of self-expression and self-awareness. Philosophy teaches us that we must learn to value ourselves and to value others as well.
73. Every person in the world confronts daily, sorrow, pain, anguish or depression willingly or unwillingly. All of these things are reflected in our mood, thoughts and emotions. They affect the mind, body and the soul.
74. The unpredictable toils and tribulations we experiment in life are as pervasive, as the dolorific episodes of suffering that we endure unnecessarily. We should realise that our suffering is natural.
75. Understanding what sympathy means will facilitate the need to practise its fundamental function. Life is a continual process of suffering. There are some that suffer less than others that suffer more. This is why sympathy is required.
76. We should not envisage ourselves to be what the world perceives about us, but be what the world should know we truly represent with our character. In times of need, it is when we should display that character.
77. It is not a matter of consolation that we should seek, but more a principle that we should adhere to the practice of sympathy. Our expression of it will determine the course of our deeds.
78. There is so much about our world and society that we have yet to understand. However, there is so much that we have already learnt about the meaning of sympathy and how to apply it with suffering.
79. Our personal experiences are what guide us to think, to feel and to act. These experiences are significant to the growth of our identity. Thus, we should regard our acts of sympathy as the manifestations of our good will.
80. What is indeed reflective about our altruism is the participation we partake with others, knowing that the needs for others outweigh our personal needs. This allows us to interpret sympathy as a humanistic value.
81. There are numerable things about humanism that represent the omphalos of philosophy in their verity. The Oracle advocates humanism as an altruistic belief. If we do not do for ourselves, then how de we expect others to do for themselves?
82. It is the quintessence of humanity to do for others, before you do for yourself. It is common that we share the feelings of others on a particular matter, without necessarily arousing those feelings of sympathy in the beginning.
83. In the course of our lives, we are taught to be generous towards others and sympathetic as well with our compathy. In time, we either lose that value or ignore its validity. We either deem worthy the cause or the person or we deem them unworthy.
84. Our thoughts as with our emotions are vital to the expressions and meaning of pathos. We attempt to convince people with them and we attempt to display what those thoughts and emotions embody in their quiddity.
85. It is not a question of why do we need to share sympathy, but why should we be insouciant? We could pretend to be sympathetic and believe that we have done a good deed. Ultimately, what makes that good deed worthy is the fact that it is done out of humbleness.
86. To be humble is to demonstrate the inner part of the self, and it is also to reflect the greatest part of that inner self, which is the seed of compassion. Compassion for those that are in need of succour.
87. When we practise philosophy, we are teaching and learning at the same time. It is the process that enables us to obtain the development of knowledge and wisdom. We mature from within, as we mature from outside.
88. We would not be humans, if we did not experience in its totality, suffering. We would not be humans, if we did not experience in an actual form sympathy. Pathos is the perception of emotional expression.
89. The manner in which sympathy is expressed can vary because of the present situation or circumstance. Gestures of sympathy can as well be seen as a social response to a lingering crisis. If this is the case, then we should be mindful of our emotions.
90. Our emotions are what fuel our suffering, pain, distress, anguish inter alia. When they are not controlled, they can be more harmful than helpful. This is why they require a balance to keep them intact.
91. To express our emotions is only the precursor to the expression of our thoughts. Once we have understood the relevance about the utility of our emotions, then we can assume to embrace them with lucidity.
92. To sympathise with something or someone is to fully understand the capacity of our thoughts to feel and uniquely attach ourselves to that of which we bear affinity to its purpose. Until we convey that thought, our emotions will be indeterminate in their origin.
93. The essence of philosophy is commonly found, within the concept of pathos. It is transmitted by our sentience and understood by our sapience. The sympathy we express is revealed in the empowerment of our emotions.
94. The Oracle is the vehicle to our self-expression and it is reliable to the function of our emotional demonstration of sympathy. What we don't understand about sympathy should not prevent us from knowing what good it represents.
95. I strongly believe that as humans, we are conscious beings, and due to that admission, we are cognisant about the encompassing world that is our reality. Once our thoughts gravitate to that realisation, then we can understand the meaning of life.
96. When we are conscious about the true nature of our emotions, then we are more through habit to utilise them, with our ability than our lability. It is a thorough process that we learn by experience.
97. Our dissympathy is a troubling sign of our present ethos. We should not dismiss our lack of sympathy and assume that a person in need is only a person undeserving of compassion. This belief is unavailing and insolicitous.
98. We should strive for the betterment of society and we should adhere to the just morality we establish. Philosophy gives us the instrumentality needed for our learning and the Oracle our teaching.
99. If we do not possess the capacity to sympathise with others, then we will fail to comprehend the meaning and value of sympathy. It is the quintessence of our humanity and solicitousness. We would become a banausic society of obliquity and ambivalence.
100. In the end, sympathy is only as much as we demonstrate of it, and it will represent the totality of our character and morality. We either express sympathy or we decide to express apathy. In order to understand the need for sympathy, we must first understand the meaning of suffering.
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