The Oracle Chapter 4 (Anthropos)
Lorient Montaner
(ANTHROPOS)
(HUMANISM)
-Humanism is a philosophical belief that enhances the individual and social character and agency of human beings.
Humanity
(Anthropita)
1. The Oracle defines humanism, as an ethical position espoused, through the affirmation that human beings have the opportunity and ability to represent and sustain their lives within the usage of their ratiocination. It personifies the edification of a more humane society, through ethics that are founded on human and naturalistic values with the facility of reason and zetetic methods of enquiry, through human capabilities and logic. It does not asseverate any theopneustic conceptualisations of reality, or ulterior dimensions that exceed our capacities.
2. Humanity is the quality or state of being human in the mortal and moral sense. It is defined and developed through our existence and representation. Without those pluralistic elements that explicate our relevance in the world as a vivendum, we are essentially irrelevant to the vast cosmos. Humanity does not require the imposition of dogmas or theories, except the establishment of a concurrent reality to base the inference of an inherent nature that is material and correlative with human nature.
3. It is the concrete basis for the structure of an embedded society, and humanity is the symbol that encompasses the knowledge that we ascribe to the notion of life. Without the importance of life, humanity is reduced to the proposition of a plausible existence or ubiquity.
4. Everything that is known to humans is either a result of a priori or a posteriori form of knowledge that then accommodates our sense of comprehensibility and humanity. Humans obtain their source of information by way of experience or observation. These coherent forms of thinking do not necessarily need the inclusion of reliabilism or emergent materialism for the actuality or potentiality of the expansion of common knowledge.
5. When addressing the issue about humanity, it is significant that we do not omit the veritable essence that describes its genuine purpose, which is attached to our form of existence that is consciousness.
6. Socrates once said, "Be true to thine own self." It is the characteristic of sincerity that bears the ultimate truth of human relationships, because what is found within its profound meaning is the foundation of human nature.
7. There is nothing more evident about humanity than the semblance of our strife and amelioration in life, within the nucleus of sapient principles, and a confluence of rational supervenience aligned to an anthroposophy that guides us, with an ethical establishment.
8. It is important that we practise the one thing that defines our virtue in philosophy, as human beings that is called benevolence. To be humane is to be human. To be callous is to forget that one is human. We should not differ in the relevance of what it signifies to be humane and human. Each represents the totality of a person and of a common trait.
9. The tragedy about humanity is that in this ingent world we live in currently, there are people suffering, dying, crying and begging, and others that are deliciating, living, laughing and spending. Do people not see the terrible fate of their misfortune? Is their pain considered less relevant than the pleasure that others enjoy gladly and volitiently?
10. There is a virtuous paradigm in human nature that makes us espouse to the benefits and acquirement of wisdom. Whomsoever attains the meaning of something will ultimately understand the relativity of its actual signification.
11. Thus, the only relative thing that should matter is the relativity that we apply to the rationality we utilise for common sense and knowledge. Cosmicity is the only type of universality that does not pertain to our anthropic relevance or law, because it governs without our existence. We exist in a physical world that has physical boundaries and metaphysical interpretations. Indeed, there must be universal order for all existential value to be essentially germane and inspiring to humanity.
12. To co-exist within the notion of plurality, we must function within the order of reason and logic. Philosophy is not intended to seek the procurement of external relevance, instead to establish sophic principles to adhere to a rudimentary guidance and rational thinking for internal acceptance. The absence of suffering is not the same as its presence. To admit the absence of suffering is to omit the fundamental nature of the truth.
13. Humanity is linked to the evolution of our survival and existence. We should not adhere to the feasibility of the anthropic principle, for solely our comprehensibility of life and the evolving universe, since we are capable of reasoning, using the induction of our minds and the implementation of our intuitive knowledge.
14. "Man is the only animal capable of reasoning, though many others possess the faculty of memory and instruction in common with him," said Aristotle. Essentially, man is his own agent and the agency that he should adhere to his ultimate guidance. It is his attainment of knowledge and wisdom that will define his persona in absolute.
15. Human beings have endured for innumerable centuries, with the utility of the mind to understand the broad world and its complexities. It is not a mere coincidence that we have evolved, as a dominant and intellectual species on the planet. We have adapted and learnt to expand our thoughts and exuperate our ideas, into an inveterate sagacity and crasis of sapience. What is extonious is that we have evolved with the advent of knowledge.
16. "The cause of all human evils is the not being able to apply general principles to special cases'', declared Epictetus. Within human beings, there are the common traits that we possess of good and evil. This is mostly known as agathokakological. We decide whether to manifest either of their deprehendable traits, as endeitic or nocivious. The exception to that analogy is a mind non compos mentis.
17. Human beings share much more in common with each other than imagined. The things that unite us are what compose our character and our idiosyncrasy. The maturity of our mind and the years that we exist provide us, with the ability to relate to others in a personal or private manner.
18. This commonality demonstrated is what describes the quintessence of humanity and our need to co-exist with others, through the expression of life experiences and thoughts developed. Humanism is a belief that allows us to rationalise and expound that belief with the principles of virtue, guidance, empathy and selfhood.
19. Our mental faculties are designed to assist us in the procurement of the explication about how things veraciously function in the world. Time is the one thing that measures our progress and allows us to expose our noetic capacity to cope, with the understanding of being human.
20. "Those who intend on becoming great should love neither themselves nor their own things, but only what is just, whether it happens to be done by themselves or others," declared Plato. What should be inferred from that statement is that human beings must never be content with the misery of others, or eschew the importance of what is just from being unjust.
21. There is a myriad of things that human beings presume to be righteous or irrefutable, when addressing the issue of human comportment. These things should not be assumed to be strictly moralistic or divine, when they are reflected by the nomos and physis that govern our actions and thoughts cohesively.
22. Within the heterogeneity of our communities, there is the emergent thought that prevails over the misology of Rhadamanthine doctrines, and that is that we are more inclined to relate with other people, when we utilise our minds freely and our less subservient to the imposition of the platitudes of religious dogmas.
23. It is not a question if religion is the antinomy of the due course of ratiocination or not, instead whether or not, we accept that as human beings we are not sequestered in our thought process and the utilisation of our mind. To expand one's own knowledge and horizons is not an inhibition, but more an exhibition of one's capability to comprehend the world and humanity beyond religion.
24. We cannot stay dormant or hindered, by the inability to not progress with our inductive or deductive thoughts that consolidate the fulfilment of our human evolution in their illation. The more that we excel, the more that we discover the compoundable elements that provide us with answers and enquiries that are apposite. The distinction between knowledge and instruction is demonstrated in the wisdom that we have obtained.
25. The Oracle ascribes to the constructive concept that we are conscious agents that dwell, within the realm of reality that is subject to our understanding, perception, observation and reasoning.
26. Humanity is predicated on the establishment of a social order and humanistic deonticity that are displayed in the sedulity of our noesis and principles that are conducive to an archetype that is quiddative or paramount to the structure that is commonly known as logic.
27. "Men who wish to know about the world must learn about it in its particular details," said Heraclitus. If a man is to achieve the aim of enhancing his wisdom, he must first attempt to broaden his knowledge through the consecution of his observation and examination.
28. Humanity from its inception is destined to the interpretation of how we determine its fate and its relevance. There is no necessity to assume or presume about its divinity, when its natural process is maintained by the simplicity of logic.
29. There is a practice that is applicable to philosophy, and it teaches people to excogitate from the empirical actions that permit the mind to acquire a sententious corollary that reconciles the truth with our thoughts. Eo ipso, it is suitable with the postulation of our philosophemes.
30. The Oracle is intended to activate the conscious realm that transcends the normativity of our minds and the proclivity to sceptism. There is nothing that is abnormal about the idea of the pursuit of the truth and the manner in which we consider our humanity to be the basis for our way of living. To be sceptical about anything does not signify that we are more or less ignorant.
31. Whether it is through omniscience or not, human beings interpret meanings of ad hoc things, through the lens of their perceptions and adapt to the didascalic method of learning and comprehension that does not make them parviscient, but sceptical. The nature of the philosophical acumen for our scepticism is not incongruent to the function of the mind, or does it need to result in a differential aspect of an argument for its useful ratiocination.
32. The plight of humanity is not merely survival, but the attainment of knowledge and wisdom. There is nothing more conscious than the determination and conviction of one's own identity and discovery of the seity of the self.
33. The realisation of that affirmation allows us to adhere to the path of our enlightenment and the intrinsicality of our virtues. No person is more human than another in features, except only in the civility or decorum that is demonstrated in actions and deeds.
34. A person that is capable of understanding the essence of humanity is a person with the inspiration to instruct what is reasonable from unreasonable, what is right from wrong. Life is not the prosopopeia of extemporaneous mortality, it is the example of our existence.
35. Plato stated, "The measure of a man is what he does with power." To Plato, what a man does with his actions outweighs the mere expression of his words. In philosophy, it must be denoted that wasted knowledge remains ordinary and banausic. It is the knowledge that is transmitted to others that converts that knowledge into the basis of any sound sapience.
36. In the polemic for the rationality for philosophy and its entelechy, it is necessary that humanity not ignore the kalokagathic principles that are regarded as exoteric and meaningful.
37. The Oracle professes no divinity for humanity, it simply is to be construed as the pursuit for the state of enlightenment and ataraxia that is meant to fulfill our lives and offer us a way of thinking and contemplation.
38. Humans were never meant to be the sole proprietors of the Earth as the omphalos, nevertheless they have thus instinctively inherited the responsibility of the provident nature of its inhabitants. We must not forget that we are a form of the world.
39. As humans, we must learn to differentiate the necessity of something from the solicitude of nothing. The exposition of that distinction has an antecedence in our evolution and the universality of our thoughts. We should not be consumed with the consideration that we are superior than others, when we have created this notion of superiority that has no bearing, except the significance we attach to its preponderation.
40. Aristotle had stated that, "The ideal man bears accident of life with dignity and grace, making the best of circumstances. He is unable to live in society, or who has no need because he is sufficient for himself," In other words, Aristotle had espoused to the belief that man is capable of controlling the course of his life knowingly, if and when he is inculcated with the quantified knowledge that he has acquired.
41. How we decide to define what makes us human is the perception that we construct in the edification of its worth and reward. As human beings, we have the ability to learn from each other and understand the intricacies of our human nature. Epictetus once said, "First say to yourself what you would be, and then do what you have to do."
42. We acquire or develop the simplicities of life and the meaning of self-reliance and self-acceptance. This is how we relate to the general concepts of philosophy and their guidance. The evolution of man is not contingent to the perception of his origin.
43. Without purpose, the utilisation of philosophy is rendered incomplete and futile. There is a probability that our cognisance will exhibit the traits of the sophrosyne, but until we have fully enabled our minds to comprehend its relevancy, we are uncertain of its implementation.
44. Humanity is not a mere connotation that we ascribe to our being. It is conceptualised in distinctive forms and applications, yet it is represented by the totality of our duration and actions.
45. History is the prime example of how humanity has progressed and regressed at the same time. It is not for humans to dictate the course of history, but to record it and attempt to establish its germaneness in the chronological annals of time.
46. Within the notion of humanity, there are genuine lessons to be learnt and ideas to be effectuated. Philosophical awareness and awakening permits us to acknowledge the veridical haeccity of humanity.
47. Without the common characteristics of good or bad that we display, human beings would be nullified by their emotions and thoughts. Thus, reduced to the primal factors of instinct and intuition.
48. Philosophy agrees with the conception that within every human, there is eudaimon and kakodaimon, which essentially means, a good conscience and a bad conscience. Rational thinking is a guiding principle of philosophy. It is the ageinon.
49. The emergence of our conscience, perhaps entices our jorexis or need to know, but it does not replace the logical structure of philosophy, or it is minacious to its fundamentals established.
50. Plato once stated that an individual is just, when each part of his or her self performs its functions, without interfering with those of other elements. As an exponent and follower of the philosophy of the Oracle, I concur with that analogy, and surmise that we should all strive to be just and better individuals in society. We should not allow our differences to become the centre of our discourse.
51. Humans possess the quality of koinelogic or common sense. This is something that is not innate, but acquired through the diligence of our mental faculties and facilities to apply knowledge and wisdom when necessary.
52. As a species, we have learnt the significance and meaning of life, and how it corresponds to our mortal existence. What we doubt, we simply ignore, and what we construe, we simply create. Ergo, what is relevant in this statement is that we tend to be less content with what we don't have than what we already have.
53. Materialistic profits or rewards are only temporary things that enhance the perception that they are valuable. They can never replace the meaningful relevancy of the true joys of what we cherish in life and what we deem to be perdurable.
54. Humanity is not forsaken, it is continuing to be reborn in the concepts of philosophy and reasonable thinking. There is so much about being human that we either ignore or fail to realise. Nothing about philosophy is intended to obfuscate the mind. Its purpose is to enlighten the consciousness of every human being. Thus, it can only provide knowledge, not extract wisdom.
55. When we demonstrate our humanity, we are conscious about the realm of our existence and others. What this implies is that we begin to discover the true nature of our human nature. As human beings, we are constantly evolving in our uninhibited thoughts and ideas. In order to understand ourselves, we must first discover, who we are in essence.
56. From that moment, we ascertain the reliable belief that as humans, we have the ability to progress and personify in a synanthropic sense, the core of our philosophical teachings and instructions.
57. We are first learners, before we are teachers. Humanity teaches us that we are capable of displaying the elemental traits that we reflect through our education. It is not an education that we gain by mere study, but by experience as well.
58. The world is not only the aesthetic reflection of a mirage or vision that we create or project, it is the construct of ideas and values we ascribe to its meaning and establishment. Creation is the universal function of humanity that binds us in the mystery that is life and death, yet the circumference of that mystery remains unattainable. That is the crux of the mystery.
59. Human possess attributes or qualities that represent our character or persona. What we define ourselves as is what ultimately embodies our inner self and identity. Thus our definitions can be multivalent, but they do not define the quintessence of who we are profoundly in thoughts and in emotions inter alia.
60. As humans, we should never rely or be dependent on others for our rationalisation, when we are able to think and cogitate for ourselves. We must convince ourselves that we have the capability to understand the signification about the world we live in and the people that we co-exist with in our daily lives.
61. This manner of thinking permits our minds to strive for the betterment of humanity and the betterment of our societies. To be cognisant of that feasibility is to be cognisant of the veracity of our world and its horizons.
62. At times, we lose the viable relation and worth that connects us to our humanity, when we are distracted by the facile temptations of avidity and opulence. "It is not things that trouble us, but our judgements about things", said Epictetus. In essence, we are at times concerned with the prevailing thought of what others think about us than what we think about ourselves.
63. How we treat each other as humans, will ultimately be reflected by our actions and deeds. No one can assume to bear the burden of another person, just as no one can live the life for another person. We can assume conviction, but we cannot asseverate the truth, without experimenting that burden.
64. Humanity is not for the world to exemplify or extol the virtues of men and women, it is for men and women to adhere to the virtues that they have acquired or been bestowed with by their benefactors. To be human in the basic sense is to acknowledge one's mortality and to express one's humanity. How do we equate with an equal measure of respect, the people that oppress our voices that are our so-called leaders and the causes that we strive for in the form of justice?
65. I can be a man with no material wealth, and be considered poor, yet I can be a man with the wealth of knowledge and be enriched, with the plethora of ideas and concepts of philosophy that enlighten my mind steadfastly. To those that see only a poor man, they will never see the richness of that poor man's knowledge develop into its fruition.
66. The Oracle is not the presumption to divine laws or scientific theories. Its instrumental purpose is to serve as the firm basis to conscious thinking and the amplification of a comprehensive realisation.
67. Without the application of thought and the usage of the mind, we can only presume to be knowledgeable and precocious in our creativity and intellect. Ipso facto, what we believe to be knowledge can actually be more aligned to pretension. It is through our experiences that we distinguish what is right from wrong morally and logically.
68. There are things that are invariable, as they are things that are variable. There are concepts that are antiquated, as they are concepts that are neoteric. From within this application of philosophy, there is a purpose that is purported to be the noematic part of the process of our evolution. It is the evolution, within our humanity that describes the quiddity of our noesis.
69. What is incompossible with philosophy is the idea that philosophy cannot be a way of guidance or instruction in comparison to religion. It does not pertain to the dogmas of religion or does it necessitate its intervention. Philosophy is a sound belief that transcends supernatural occurrences or mundane thoughts of platitude.
70. Humans often are reluctant to change in their inflexible views and beliefs, and they seldom adhibit themselves the opportunity to be imbued with facundity and dianoetic gnosis that stray from their original perceptions and teachings.
71. How we perceive things in this world, will be how others will perceive us. Eo ipso, it is important that we understand the value of that precise meaning and what it entails in its consectaneous occurrence.
72. "Humans beings now and when they began to do philosophy did so because of their sense of wonder," said Aristotle. We are by nature inquisitive beings. What is expository about humanity is the one thing that is apodictic, and that is the maxims of logos and ethos that are ascribed to their zeteticism and practice.
73. By exposing ourselves to the philosophy of the Oracle, we are not indulging our minds in the simplicities of life nor its dedition, instead to the importance of its contributions and relevancy.
74. The cause of the philosopher is to teach and to learn. That cause is exponible in its deduction and induction. Thus, it is viable in its constatation. Socrates was a man of enquiry and his maieutic method was a paradigm of thinking and reasoning, not of dilogical prevarication.
75. We could apply dialetics to our form of erotetic expression and habitual conduct, and surmise that any doxa on the matter would conclude in the plausibility of an established elenchus that is conducive to the discourse of philosophy.
76. Humanity is indicative of the transitiveness of time and the transumption of our history. Within the notion of time and history, we infer about the good and bad that is associated to humans.
77. The complexity of the world is attached to the assumed complexity of humanity. It is not for the world to comprehend humanity, but for humanity to comprehend the world. To better realise the value of ethics, we should first learn the true meaning of humanity. By acknowledging the structure of our sophrosyne, it allows us to make sense of difficult issues related to our actions and behaviour that we could cope with in our deliberations.
78. If there was one basal thing that could be acknowledged as fundamental in humanity that would be the element of the mind. Without the mind, we would lack the conscience, and be reduced to nomological inverities.
79. Philosophers have learnt through the passage of centuries that essentially without truth and enquiry, humans would be erroneous and incoherent in rationalising their principal arguments.
80. Once more, we must not forget that to be human, we must be humane. To be wiser, we must first be knowledgeable. This is how we relate in the practical sense with each other and within the structure of logic. To be sceptical is to be human, but to understand the essence of something, we must first become knowledgeable and conscious of that essence.
81. Suffering and pain form an intrinsic part of our humanity, as does happiness and good fortune form an aesthetic part of our reality. Man's stupidity is defined in the vulnerability of his humanity than his lack of knowledge and wisdom.
82. When we fully understand the gravity of our world, then we situate ourselves in the completion of its needs and its sheltering. The world is not given to us on a tray, instead it is shaped in the manner in which we develop those ideas and thoughts.
83. Humans are accustomed to a measure of rhetoric and scepticism. It is not uncommon to question or doubt the relevance of anything substantial. The emphasis of that telic desire is to determine the truths that are not sublime in divinity, instead in the development that does not deprave humanity of the fundamentals of the discovery of knowledge.
84. What is meaningful is the transformation of our thinking from the belief of the self to the belief of the plurality of others that seek to define their lives with the plerophory of philosophy. We achieve this meaning through philanthropy. It is better to serve others in need than to serve only our needs.
85. When we ask more in our lives, we often abate with less. Thus, why ask for more, when we are not even inclined to offer more to others? This is the genuine conundrum that every individual bears the burden of its responsibility, regardless of the fruition of one's selfhood.
86. To be a great thinker, that person must first confront the essence of humanity. It is facile to presume that a person is greater than another, by the comparative notion of materiality and status. Those persons that strive for those things and have a lack of compassion are rewarded by societal prominence bestowed upon them errantly.
87. The principles of humanity are forever linked to the capacity of our implementation of their usage and purpose. People have become more mechanical in their minds, actions, instincts, thoughts that they have forsaken the most necessary demonstration of humanity, consciousness.
88. The substance that we determine to be reliable and vital in philosophy is that which governs our mind, with reason than to the dictates of our own judgement of imposition. One of the most despicable acts of humanity is to profit from the misery and misfortune of others.
89. Humanity is not meant to govern the will of the minority, but the majority of whom are reflected in the essence of that humanity than the propensity for the minority. It is just, when the voice of the minority becomes one with the voice of the majority.
90. The Oracle is not a philosophy to be revered for its ingenuity, or transcribed for its usage of language. It is meant to be construed, as a guiding instrument of reason and logic. The ethical proposition of the theorem of humanism is not predicated on the inverity of theism, but its rejection as a secular argument. We can either agree with rationalism and empiricism or accept the dogma and supernatural occurrences of theism.
91. What is necessary to convey is the genuine function that the advent of philosophy embodies in humanity, and how it corresponds to the benefit of the mind, the body and self. If we do not understand the nature of humanity and ignore the qualities that make us human, then humanity is futile. Humanity is not what is destroyed, but what is built.
92. When we contemplate the basis and structure for our mode of thought, we are either selfish with our actions or compassionate with our mercy. In essence, this is what magnifies our humanity.
93. Our benevolence as human beings supersedes our malevolence, but it must be stated that the world that we are a part of its creation is destined to the notion of human intervention than a celestial creator.
94. Humanity must be one with its creation and aware of its creation. We as humans are the keepers of time and the evolutionary process of that creation. By admitting and expressing our fallibility, we are asseverating our humanity. If we did not avow this admission, we would be exposing our inhumanity.
95. Thus, when we forget that we are the actual keepers, then any sign of humanity is diminished in that capacity and resolution. There is some form of value to everything in this world I think. The question is what value do people place on something that is considered worthy enough? Liberty is the principle that human beings are afforded as a right, but that principle would be pointless, if it did not have a voice to adhere to it.
96. The merits of our actions outweigh the demerits, when they are acknowledged through the acts of our virtues and volition, then they are considered just. Philosophy represents the universal quiddity of the ampliative elements of humanity. To ultracrepidate is the amissibility of genuine knowledge.
97. Philosophy does not need to justify humanity per se, it merely demonstrates the purpose for its relevancy and function. It is not sufficient that we humans exist and co-exist. For that would only imply that we are the consequence of creation, not the creators.
98. The question that I ask is what purpose in the commonality of humanity is greater than the aretaic quality and eximiety of virtue and affiduity? For humanity, what is its plight without a voice? What is its voice without a reason? What is its reason without a purpose? What is its purpose without a cause?
99. In the end humanity is a quantum of the universe, and we are the inspiration for one another and the cause for our brethren. Whether man was destined to rule the world will be determined, by the probability of man to be the supreme ruler and survivor of the planet. The universe is indifferent to our survival as a species.
100. In order to realise the meaningful purpose and function of our dynamic world as brethren, people should regard the value of humanity and the application of our consciousness, as the method of achieving that objective with compassion and effectiveness. It is the masses of the people that are rendered to the sui generis effects of a system that is called society.
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