The Oracle Chapter 3 (Pathos)

Sympathy

(Sympátheia)

1. The Oracle describes sympathy as the expression of pity and sorrow, knowingly demonstrated by a person towards another. 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 with perspicuity.

2. When discussing pathos, I allude to the emotions that are evoked and conveyed in conspicuity that form a part of our evolving human nature and attribute an 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, 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 who seeks the need for sympathy. No person can be more gratified than the one who has considerably received that act of sympathy. “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 in line with our main concerns.

6. There are actual moments in our lives when we realise that empathy is a natural reaction and a cause for humanity to be emphasised. The manner in which we present ourselves to others will be reflected in the perception we project of our ethos and probity beyond a tentative assumption.

7. To be sympathetic is not a weakness, nor a sign of passive nature. It is, rather, representative of our character. It is our character that ultimately defines our actions and deeds. When we apply our versiform thoughts alongside our emotions, we become conscious of 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 humans emote, beyond their concealment. We should avoid the things that aggravate our suffering.

9. Suffering is how we tend to relate to one another in the emotional sense and in the regard of qualia. Emotions such as the demonstration of sympathy serve as a viable mechanism for our empathetic capacity to respond to the needs of others and to comprehend those actual needs.

10. Aristotle declared that piety required us to honour truth above our friends. Thus, it is our acts of piety and charity that we accomplish in this world that make us better people and oblige us to emphasise the humanity we must reflect through our good deeds and hortatory actions.

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. Indeed, it is fundamental that we understand that it is mainly our former experiences and their provenance that guide us, along with our knowledge and wisdom in life.

13. This is why human beings learn and evolve. It is not a matter of what we shall learn, but how we shall apply that knowledge which will determine the suitability of our wisdom. Sympathy for others is only as meaningful as the clarity of the deeds exhibited. We should not shame a person for their status in society, nor behave uncivilly towards them.

14. For this reason, we must search for a meaningful purpose in our lives. Plato once stated that man is a being in search of meaning. It is from this highlighted search that we later establish the premise for the argument that we are capable of showing sympathy to our fellow brethren.

15. There are countless things in life worthy of our acts of sympathy. To find our path in life, we must first conclusively discover the true essence of our character. “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 possess material wealth. We should not strive to indulge in materialism, but rather strive to share our humanity with others—those less fortunate and often unassuming. There are individuals who drift into a state of apanthropinisation.

17. In the rudiments of pathos, we learn that, essentially, our use of emotion and thought is intuitively transparent 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 others with our emotions and thoughts. When that persuasion is cogent and reliable, we are able to convey what we intend to express through our words and discourse.

19. Suffering and misfortune are intrinsic aspects of our daily lives. Thus, our ability to respond to such adversity is what makes us stronger and wiser. Once we understand that our happiness is within our control, we may begin the process of self-acceptance and self-accountability.

20. Aristotle stated that suffering becomes beautiful when borne with cheerfulness, not through insensibility but through greatness of mind; and Epicurus claimed that misfortune seldom intrudes upon the wise man, for his greatest and highest interests are directed by reason throughout life.

21. To Epicurus, it was crucial that we practise the things that bring happiness, since, if it is present, we have everything, and if it is absent, all our actions are directed towards attaining it. When we recognise that sympathy is demonstrably a part of our humanity, we may show it with discretion.

22. It is easy to be callous and duplicitous in our conduct, but the notion that life is cruel must be carefully analysed through our discernment. Life, in itself, is not inherently cruel; it is our perception of events that renders the world seemingly cruel in its quasi-nature.

23. The display of sympathy through pathos is meant to help us realise that we are humane in our compassion and just in our dealings with those who treat us kindly. There is facility in pathos; it is the dexterity of our speech, not its triviality.

24. When we share the experience of pain, sorrow, and anguish, we either seek to bond with others knowingly, or we willingly feel their suffering. In such moments, we discover the quintessence of our humanity.

25. Once we comprehend the necessity for sympathy, our gestures are reflected through the principles of our actions and deeds. They are revealed through the interdependence of our modern thoughts and emotions, as seen in our demeanour.

26. The Oracle accentuates the importance of understanding that society is better when our actions are considerate. Over time, these actions affirm our intentions and shape our character. They are less arcane than assumed.

27. What exemplifies our character even more is the fact that we possess the necessary traits to treat others with the same respect we expect in return. This is how we ought to act and remain mindful of the needs of others.

28. To sympathise with another’s situation makes us conscious of the pressing predicaments that others in our society endure. The plight and struggle of the less fortunate should not be assumed to be inconsequential or irrelevant.

29. Philosophy teaches us to value others and express sympathy for those unable to change their circumstances through their own efforts. We must remember that they too are worthy of our noble deeds.

30. It is essential that we do not overlook the broad range of emotions expressed, and that we understand our joy is linked to our mental faculties. When we show acts of benevolence, we are representing our ethos.

31. Between sympathy and apathy lies the assumption that a gesture of sympathy signifies benevolence. The truth is that we are taught to express sympathy, even when it seems unnecessary.

32. When we evoke the need for sympathy, we evoke the most humane aspect of our soul. Therefore, our acts of compassion are measured not only by intention but also by the actions themselves.

33. The Oracle provides us with the means to expand our derived knowledge and wisdom. It is a tool of innovation that offers ideal ways to understand the complexity of the mind.

34. Once we grasp the meaning of pathos, and of emotions such as pity, sorrow, affection, anger, fear, greed, lust, and hatred, we can begin to understand what causes them to manifest so overtly.

35. Philosophy encourages us to embrace the concept of sympathy and demonstrate it when confronted by its expression. There is nothing more relevant than the fact that sympathy is both genuine and human. Without it, we would be reduced to hopeless futility.

36. It is within our human nature to consider the needs of others before our own. When we reveal our sympathy, we are essentially unveiling what is present within the core of our soul, which is a reflection of apatheia.

37. Our moral principles teach us that life is enriched by the emergence of both good and bad experiences. These experiences help us better relate to the consequences of our actions.

38. Through philosophical insight, we become more aware of the things that affect us and others. This is indicative of the path we forge to earn respect.

39. People who are compassionate tend to be more generous in their actions than those who are less so.

40. The teachings of pathos remind us to understand the foundations of sympathy as we understand the essence of its demonstration. Without mercy, there can be no sympathy. Without emotion, there can be no expression in the noematic sense.

41. It is our duty to be sympathetic to the plight of the less fortunate and to reflect the common decency expected in our society. Nothing is more rewarding than advocating for philanthropy and recognising others’ suffering with genuine goodwill (eunoia).

42. One might assume that sympathy is a mutual or parallel susceptibility, but I believe it to be more accurately the correlation existing between individuals and an affinity all humans feel and relate to, in its simplest form.

43. Most people are inclined to express sympathy, just as they are capable of loyalty. To be compassionate is to be kind; to be pitiful is to evoke an emotion that supports the notion of sympathy.

44. Our concern for others exemplifies our conscious awareness of those in need. It is regrettable that many suffer, but it is the responsibility of every able person to respond with support.

45. When we become indifferent, we deny the very essence of our humanity. Thus, we must not give in to the compelling temptation of a cruel ego or its senseless path.

46. The world would be a better place if we adhered to the fundamental value of human life and morality. Our morality guides our behaviour and ethics. In philosophy, we are taught to heed the primary lessons of wisdom.

47. The Oracle teaches us to respect and love our fellow brethren, not to harbour hatred. No one should fill their minds with negativity, error, or ignorance. While most demonstrate sympathy, few seek to understand its cause. We simply assume it is expected of us.

48. As human beings, we possess traits that define our philosophical character. Through pathos, we learn to become more open to the idea that we can be sympathetic and express our emotions openly and conscientiously.

49. We learn to act with our autonomous will, and we discover that beneath our conscious layers, there are more things that unite us than divide us in trivial whims. Humanity must have a purpose, and that purpose is reflected in our progressive societies.

50. If we cannot connect with others, then we cannot be relied upon for change or affinity. In life, there are values we must prioritise that are the intrinsic core of our beliefs, constructs, and perceptions.

51. In times of need, we turn to others for assistance. This does not make us lesser; it simply reflects our human susceptibility, not our gullibility.

52. One could reasonably assume that a person must remain open to all forms of natural and rational human emotion. Emotions may be predictable or unpredictable in appearance.

53. We are all capable of possessing Apollonian or Dionysian characteristics. It is how our mind perceives and interprets those traits that influences our actions.

54. The essence of sympathy in pathos represents the deeper self, distinguishing it from the dominant ego. Often, we dismiss acts of kindness because of the ego’s ignorance. The ego may deceive the mind into denying such good.

55. How many times must one suffer? A person in pain knows not when the suffering will cease. It is the lack of ethics that knowingly turns us into unsympathetic beings.

56. To be callous is worse than to be ignorant, because callousness reflects character, whereas ignorance reflects the ego. The ego can be tempered, but our character defines us in the end.

57. Solace is something we yearn for, just as sympathy is something we reflect upon and require. Showing sympathy does not necessarily mean we must express pity.

58. There is absolutely nothing wrong with displaying sympathy, but it should not be mistaken for an irreverent act of pity. No one wishes to be perceived as pitiful when they simply seek sympathy not epicaricacy.

59. Pathos is represented in the emotions 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 virtues and flaws, and each individual learns to adapt to the traits they possess. 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 attaining a 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 in 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 understand that we function better as a society of free thinkers and compassionate beings than as egotistical imposers.

64. How we behave towards other people reflects how we expect to be treated and respected in life. The amount of compassion we demonstrate is witnessed in our acts of benevolence. It is fundamental that we learn this lesson.

65. Philosophy is the method of learning whereby 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 of life. When we are aware of 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 the decisions we have made. The emotions we convey are as important as the thoughts we reveal and express.

68. There is no true benefit in displaying a lack of sympathy, when the truth is that all human beings possess feelings that are natural and demonstrative. What is there to be gained from our indifference? To intimate our unfeeling posture would only be an unnecessary hindrance to 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 more effective that manifestation will be in the end. When we achieve a comprehensive understanding of what sympathy means, then we can proceed to exhibit its reward and merit.

71. It is practical to assume 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 may be interpreted with different connotations or descriptions, but in accordance with 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 is confronted daily with 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 soul.

74. The unpredictable toils and tribulations we experience 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. Some suffer less, while others suffer more. This is why sympathy is required.

76. We should not envisage ourselves as what the world perceives us to be, but rather as what the world should come to know we truly represent through our character. In times of need, it is then that we should display this 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 much about our world and society that we have yet to understand. However, there is also much we have already learnt about the meaning of sympathy and how to apply it in the face of 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 manifestations of our goodwill.

80. What is indeed reflective of our altruism is the participation we undertake with others, knowing that the needs of others outweigh our personal needs. This allows us to interpret sympathy as a humanistic value.

81. There are numerous aspects of humanism that represent the omphalos of philosophy in their verity. The Oracle advocates humanism as an altruistic belief. If we do not act for ourselves, then how do we expect others to act for themselves?

82. It is the quintessence of humanity to act for others before acting for oneself. It is common to share the feelings of others on a particular matter, without necessarily arousing those feelings of sympathy at first.

83. Throughout our lives, we are taught to be generous towards others and sympathetic as well through our compathy. In time, we either lose that value or ignore its validity. We either deem the cause or person worthy, or we deem them unworthy.

84. Our thoughts, like our emotions, are vital to the expressions and meaning of pathos. We attempt to persuade others through them, and we attempt to display what those thoughts and emotions embody in their quiddity.

85. The question is not why we need to share sympathy, but why we should be indifferent. We might pretend to be sympathetic and believe that we have done a good deed. Ultimately, what makes that good deed worthy is 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 in need of succour.

87. When we practise philosophy, we are teaching and learning at the same time. It is a process that enables us to develop knowledge and wisdom. We mature from within, as we mature externally.

88. We would not be human if we did not, in its totality, experience suffering. We would not be human if we did not experience sympathy in an actual form. Pathos is the perception of emotional expression.

89. The manner in which sympathy is expressed can vary, depending on the situation or circumstance. Gestures of sympathy may also 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 of the utility of our emotions, then we can begin to embrace them with lucidity.

92. To sympathise with something or someone is to fully understand the capacity of our thoughts to feel and to uniquely attach ourselves to that which we bear affinity for. 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 through our sentience and understood through our sapience. The sympathy we express is revealed in the empowerment of our emotions.

94. The Oracle is the vehicle of our self-expression, and it is indispensable to the function of our emotional demonstration of sympathy. What we do not yet understand about sympathy should not prevent us from recognising the good it represents.

95. I strongly believe that as humans, we are conscious beings and through that admission, we are cognisant of the encompassing world that is our reality. Once our thoughts gravitate towards that realisation, then we can begin to understand the meaning of life.

96. When we are conscious of the true nature of our emotions, then we are, through habit, more likely to utilise them with ability than with instability. It is a thorough process that we learn through experience.

97. Our lack of sympathy is a troubling sign of our present ethos. We should not dismiss our absence of sympathy and assume that a person in need is 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 provides the instrumentality needed for our learning, and the Oracle our guidance.

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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