The Oracle Chapter 4 (Eros)
Lorient Montaner
Desire
(Epithymia)
1. The Oracle defines desire, as a very puissant feeling, for a person or object that is typically coveted or wanted in our lives. It can be described, as a natural form of our expression that people seek. When it is sought, it must be tamed with discretion and balance.
2. In The Republic, Plato argues that individual desires must be delayed, in the name of the higher idea. This means that desires must be rational, not excessive. It is harmful to the mind, body and soul that we succumb to inordinate things of materialism that we do not need.
3. In De Anima, Aristotle claims that desire is implicated in animal interactions and the propensity of animals to motion; at the same time, he had acknowledged that reasoning also interacts with desire. If we realise that desire is connected to our reasoning, then we could understand its function.
4. When I proceed to describe desire, I am confirming its concept, within the decisive aspect of philosophy that pertains to human beings, and describes the purpose for its logic. Desire is such a powerful thing that influences or wields dominion over our persona.
5. The notion that desire is denoted as implicitly a longing for someone or something must be elaborated and understood at the same time. We must explain exactly what desire implies in its quintessence. When we do that, we are describing eros.
6. Rational behaviour is what separates us from other animals. We have thought, not merely instinct. We have the conceptual understanding of love and desire. When espoused, desire can be essentially a logical necessity more than an insatiable urge.
7. The distinction that I shall make about the concept of desire revolves, around the fundamental elements of desire and love pronounced effectively, within the philosophy of the Oracle. It is important that, this distinction be disclosed for what it represents.
8. Desire is so frequently compared to sensual appetency in religion and science, yet it can be thus interpreted, as the epitome of the expression of love willingly. Thus, in the philosophical sense, desire is linked to the mind, body and soul.
9. The presumed antecedence of desire is then acknowledged within the concept of eros, as the viable element of its composition and purpose. When desire is elaborated and embodied by the teachings of philosophy, it is conceived as part of eros.
10. While we consider love integrally to eros, desire is as equally pleasant in its essence and fulfilment. It permits us the sequence of ascertaining that element in person. Intuitively, we learn to appreciate desire, when that desire is expressed as natural.
11. We can as well surmise the unique difference between what we feel and what we want, and it can be non-sexual in its comparison. Sex does not define desire in its entirety. In philosophy, we learn that sex is controlled by the mind and that it is a product of our mind.
12. To desire is to want and to love is to feel. When, we perceive that one is as natural as the other within the broad concept of eros, then we can attempt to explore our desires and make the inusitate distinction between lust and love.
13. The reality of desire is that we are conscious or subconscious of the distinction of its capacity and accismus. When we are actually feeling desire, we are either dealing with a necessity or a proclivity that we are experiencing.
14. As human beings, we are not entitled either love or desire, but we crave their basic function, so that we can satisfy our needs. Aristotle had stated that desires are linked to certain capacities or tendencies common to us, because of our human nature.
15. He said, "Everything, too, is pleasant for which we have the desire within us, since desire is the craving for pleasure. Of the desires some are irrational, some associated with reason. By irrational I mean those which do not arise from any opinion held by the mind. Of this kind are those known as "natural"; for instance, those originating in the body, such as the desire for nourishment, namely hunger and thirst, and a separate kind of desire answering to each kind of nourishment; and the desires connected with taste and sex and sensations of touch in general; and those of smell, hearing, and vision. Rational desires are those which we are induced to have; there are many things we desire to see or get because we have been told of them and induced to believe them good."
16. Desire is the evolving inducement to our inner thoughts that can be secretive in its inception, animus and peripeteia. Desire in the sensual manner is divided into four variables that I believe are curiosity, eroticism, self-indulgence, and epithmy.
17. As with the function of love, it can be injurious within its consequence and the perception of its action and its circumstance. Everyone is capable of expressing the need for desire and love with ophelimity, in its effable enduement and motive.
18. Desire is a natural thing that seldom requires the interaction of instinctive behaviour, because it has the impression of thoughts and intuition to accompany it. A person could express desire and for that expression to be natural in its quiddity.
19. Philosophy does differ vastly with psychology in respect to the evident aspect of its implication, significance and tautology, but the argument of the Oracle is based on its philosophy. It reflects in the concepts and principles that are espoused by the Oracle.
20. The analysis with the applied statement of that definition implies the concept of the interpretation of the mind and its resolution. Once more, it is fundamental that the philosophic concept of the mind, body and soul be emphasised.
21. Desire is applicable to the certain emotions that are viably linked, to its primary function perceived and activated that can be of an erotic nature. When we are defining desire in this regard, then we introducing the topic of sensuality.
22. Nothing seems to be what it seems in appearance, unless there is a definite explanation that has been offered with its etymon. This would be the case with desire. Unless we define desire, it will only be reduced to a caprice or intuitive behaviour.
23. From within that particular explanation, there is the reason that allows us the cogitation presented and analysed with consideration. Human beings have for decades attempted to understand the dynamics of desire and how desire co-exists with the mind.
24. Desire has a distinctive purpose in life that can be singular or multiple, in its function or capacity explored and expressed afterwards. It presents us, with the unique dilemma of deciphering its possibilities and limitations established.
25. There are several factors that contribute to the increase in desire according, to the concept of philosophy and logic. Once we have realised those factors, then we are able to attempt to comprehend the mechanism of desires and how they compare to thoughts.
26. One of them is impulsive behaviour, and the other is reduced to an extreme obsession that we fail to control or acknowledge willingly. It is not abnormal to have impulsive desires, but how we act on them is relevant to the argument. Thus, it is important that we do not dismiss that.
27. We can learn to distinguish the obvious contrast between them, but it is the perception of both that is a fascination to ponder at length. When we think about the origin of desire, we seem to be intrigued by the nature of its effects.
28. Desire is an attractive emotion that can control our thoughts suddenly, as with the direct motion of our impulse activated. When we are the most active with desire, we tend to be the most active with the mind. This would suggest that desire is indeed fundamental to the mind as it is to the body.
29. Our actual cognisance assists us in the thorough process of that clarification and interpretation revealed. We should not disregard the desires of the body, as we should not disregard the desires demonstrated by the mind. We must remember to maintain a balance in our life is always the path to enlightenment.
30. When we desire anything or anyone, we usually are more aware of its primal necessity and capability than of its consequential effect. It is instinctive of humans to act before thinking. This is a telling sign of what desire could cause in our reactions.
31. From our awareness, we obtain the knowledge to understand the concept of desire, within a practical sense and ability. The desires that we display with our conduct are those that are manifest within us. We must learn to adapt to those desires.
32. Once we understand the function and purpose for our desires, then we can explore its illimitable boundaries afterwards, with the employed factors of cognisance and creativity. Our imagination is something that is associated to the usage of our desires.
33. The obvious propensity to desire is indeed, a natural proclivity we express at will, and often it is conveyed with such precision. The need to fulfill our desires is something that we pursue and seek. It does not necessarily mean that our desires will be fulfilled.
34. We wish to satisfy our epithymetic caprices and emotions, knowing that they can induce multiple vices with pleonectic urges as its consequence. That is the reason that we should be consciously aware about the things that are not conducive to our rationality.
35. The concept of desire is too ambiguous to be defined, with a supposition or theory that understates the universal truth. What is necessary is that we describe desire and explicate its actual meaning, when it is expressed in the philosophical sense.
36. Desire requires a profound introspection to be understood for its origin and importance, so that we could decipher its full context. The nature of how desire conflicts with emotions and thoughts is relative to the development of its fulfilment.
37. Therefore, what we then contemplate is not always desire, but the plausibility of a thought that requires action. Sometimes, what we intuit or believe to be desire is less desire and more a nascent thought. What is desirable does not always mean that it is manifest.
38. We can choose to experiment desire or love, or dismiss their effect and value with our self-knowledge or ignorance. How we experience desire will determine how we interpret desire in its evolving state. It can mean many things, but it can ultimately result as an impulse.
39. There is so much to discover about the concept of eros that we simply misconstrue its reference and forget the premise of its foundation. The idea that desire cannot be controlled is unfounded. We have ratiocination that permits us to distinguish from the effects of desires.
40. A function like desire needs a prevailing thought to generate its interest and necessity, if not, then it would simply cease to be relevant in its function. To experiment with desire is to attempt to know what boundaries extend beyond desire.
41. What we desire is often that what we cannot achieve or obtain, within the profluence of time and the sequential order of its occurrence. When desire chooses to manifest, then it progresses into a reality that we establish as actual.
42. We possess the faculty to desire so easily something that we cannot have, yet the desire remains active in our conscience. There are countless things that desire cannot fulfill, as there are specific things that it can willingly and knowingly.
43. We can convert that desire into pleasure or into love, if we allow that emotion to develop naturally and logically. The significance of that statement is that desire can become pleasure or love, without the absolute necessity of its definition.
44. Desire is what provides us the ability to express any emotion that is considerably accessible to our needs and mind. Thus, when it is provoked, it causes a person to be in depth with their desires and conscious about their actions afterwards.
45. The actual relevance of philosophy is measured, in the application and the distribution of its elemental principles. Ergo, to have a comprehension of what desire is, an individual must be able to know what do these principles represent.
46. The Oracle permits our minds to be ruminative in our thoughts and occupied, with the necessities that we manifest in accordance to our thoughts and emotions. When we are thinking and emoting, we are experimenting the sensations of desire.
47. Desire is a necessity, when it no longer is an emerging thought, but a wanted thing that compels us to its urge and its satisfaction. It can become a craving that our body and mind yearn for, or it results into a consequential thing that we have displayed.
48. If we dismiss the essential importance of it, then we cannot perceive the material concept of eros in its plenitude. Videlicet, what is important is the fact that desire manifests in our body, and its expression is that of conscious awareness.
49. Love is love and desire is desire, but the question is, what is the reason for their existence, if we do not experience them? This is a fascinating question, because both love and desire are equally expressed and are equally germane to the concept of eros.
50. Desire has a logical purpose as does any other emotion that is accompanied by rationality. We demonstrate it afterwards willingly, as we acknowledge its instrumental capacity. To desire does not suggest that a person is more intuitive with the body and mind. It merely denotes that person has a need that is a logical function.
51. The human body is able to be nourished by love or desire, within its activities or actions, when we allow them to nourish our body. There is nothing abnormal about desire, or is there about its function. When we desire something, whether it be abstract or physical in its nature, we are simply desiring.
52. We must determine whether or not that desire is rational or irrational. Thereby, the emerging process that causes our reaction to its effects is prompted by our instinct and intuition used. Our instinct and intuition are two components that are mostly linked to our common conduct.
53. It is a banality to presuppose its authentic origin, when we fail to recognise its existential function in our lives and how we apply its effects. When we learn that desire is created and formed by our thoughts, then we begin the process of understanding desire.
54. Can we truly define desire as a mere emotion of our expression, or can we surmise that its contingency is based on its procurement? If we define desire as purely an impulse, then it is something that is instinctive, but if we define desire as a thought, then it would mean that desire is mostly intuitive.
55. I rather concede to the notion that it is what we apply to its unique definition. This is basically all that matters in the dictum of the argument. We could attempt to describe with a measure of accuracy and information what desire reveals itself to be to us, or we could accept that desire is a natural part of our ethos.
56. The Oracle attests to the fact that we are curious in our nature to seek answers to our questions and satisfy that developing curiosity. Being curious does not makes us irrational or illogical, it merely makes us more conscious in our thoughts.
57. We learn by our quotidian experiences, the true relation between desire and love. We can debate the relative concept of desire within science or religion, but it would result in a subjective point of view. It would be better, if we concentrated on a philosophical level of comprehensibility.
58. Plato had once stated that human behaviour flows from three main sources that are demonstrated as: desire, emotion, and knowledge. When our desires are purely emotional, then they are at the mercy of our impulses. When they are rational, then they are represented by our intuitive knowledge.
59. We must acquiesce, at least, to the certain reality that desire is an operation within our lives that is very natural in its process. There is nothing unnatural about good desires. They are a part of us and they function within their capacity.
60. Desire is the confirmation of the fundamental principle of eros, and its complex nature is found within the averment of its function. Desire does not need to be difficult to be understood, if we decided to apply rationality to our desires.
61. From the concept of desire, the relation, between love and desire is not incompossible to imagine its genuine compatibility. Desire is compatible to love and love is compatible to desire. How we choose to express them depends on how we interpret desire and love.
62. What must be taken into serious consideration is the notion that whatever is desirable in life is visibly attained consciously. It is our consciousness that ultimately detects our thoughts and emotions revealed. It is the mechanism for our desires.
63. The pervasive thought is that an arbitrary desire is related to the expressible nature of our mentality, but it is yet to be understood. When we demonstrate our desires, we are enabling our mind to function with the body. It is the mind that determines the level of our desires.
64. Desire can be understood generally, as a manifestation of an act of impulsive behaviour untamed by the influence of our volition, or the manifestation of a thought related to our ideas. In the end, desire is relevant to the purpose of its action.
65. Desire can be expressed overtly, as a valuable remedy to the discomfiture of the actual disconcertment that we display with its uncertainty, or we could express desire, as a natural reaction to our thoughts and emotions that evolve gradually.
66. Within the plausibility of its nature, we can assume that we associate a necessity to a certain function that we ascribe to its basic practice. As human beings, we possess the fundamental capability of interpreting our desires and we can process those desires with our minds.
67. The distinctive effects of desire are indeed consequential, to the evolution of its functional progress manifested and shared. When we experience desire, we are sensing a human reaction, and when we react, we are cognisant about the effects of desire.
68. By knowing the capacity of its presentation, we are then conscious of its utilisation in fine. We are still observant of its role in ethos and desire is represented with our pronounced creativity. It is that creativity that permits desire to flourish.
69. The necessity becomes an adaptation of an indeterminate nature that is exposed, by our reaction to that need and its utility. We should remember that anything that is excessive within its essence is not seen as healthy to the mind, body and soul.
70. Desire is emblematic of the concept of eros and the activation of our mental, emotional and physical proclivities. When we are mostly active in our thoughts, we are inclined to manifest the things that cause our desires in the first place.
71. Our known indiscretions are not necessarily, a part of any licentious conduct, when the observation is linked to its practical purpose. It is significant to denote that even sensual desires are not immoral or illogical, if they are accompanied by ratiocination.
72. Hence, from the broad understanding of the concept of eros, the need permeates the mind to explore in extenso, with a personal enlightenment sought. When we have discovered the quintessence about our desires, then we are capable of realising its substance.
73. Thereafter, the desire that urges us, transforms into a compulsive action that manifests clearly and remains exciting to the mind and body, when activated. Once we are conscious about desires, then we are searching for ways to satisfy those desires.
74. Within this affirmation disclosed, the concept of desire materialises, with its acquisition and its progression in our lives. Our desires should be fruitful, not fruitless. We are the proprietors of our mind, body and soul. We must learn to govern our desires than let desires govern us.
75. We define the state of desire, as an adjustable element in our common expression, even though we are constantly evolving in our thoughts. Desire is uniquely relative to the relation between the mind and body that has been established.
76. There is nothing more transparent than its feasibility and occurring circumstance to describe its existence and purpose. Desires are meant to be expressed, as they are meant to be explored. With our exploration, we seek to understand the necessity of desires.
77. With the obvious recognition of that reality, we dismiss the rapid divergence in thought and we resume our daily activities. A desire can be nothing more than a celeritous impulse, or it be in its composition, a profound demonstration of our introspective thoughts.
78. Desire can be easily considered by the theories of science, as an uncontrollable and irrational contemplation, inter alia, when incomplete. Within the concepts of the Oracle, it is the expression of the mind, body and soul. We should not omit that admission.
79. Therefore, the correlation with philosophy is that it is mostly evaluated, at the level of our incisive awareness and experience. If we do not experiment with our desires, then those desires become more useless and insignificant. They simply cease to be relevant.
80. With the reference to eros, the explanatory concept is better understood and divulged, at a manner that it can be perceived. This is the reason that the Oracle attempts to elucidate with its practicality the meaning of desire and what purpose it serves in our lives.
81. Intuitively, from the intense influence of desire, we expound on the logical certitude of that inflexible penchant that we then experience knowingly. It is not irrational to have desires or seek to express them overtly. Desire is a natural thing.
82. We gravitate suddenly to the ultimate necessity that is developed, within this elaborate experimental function that we call desire. To humans, desire is something that is best described essentially, at its basic level of existence.
83. The best inducement for desire in human beings is demonstrated, at intermittent intervals of our thoughts and passion conveyed. Once we have conveyed these thoughts and passion, then we can progress into enhancing them into a desire that is practical.
84. If we truly know the acknowledgeable aspect of the operation of desire, then we would discover the intrinsicality attached to its philosophical induction and definition. This would allow it to better understand the purpose for our desires.
85. To display any desirable manifestation is not an inconsiderate thought or inconsequential action that prevails over our restraint. Rational desires do not need to be restrained, they only need to be moderate. It is better that we accept that than to reject the premise.
86. Our mind perceives the general necessity of desire, and our body reacts to that necessity ad interim. Thus, it is then assumed as logical. Logic is germane to the intrinsic concept of desire, because it reflects the necessity of its existence.
87. There is much about the unusual inception of desire that is universally connected to the revolving process of satisfaction. To have satisfaction for a desire does not mean that we should believe that desires for the most part are always satisfactory.
88. The genuine expression of desire is naturally a logical premise presupposed, because we are conscious of our needs constantly. Our needs are a reflection of our desires, when they are displayed in the manner in which we express them with thoughts.
89. The desirability that we possess is the compulsion that compels us to seek its applicable condition comparatively to the point, where we seek its direct involvement. It is important to emphasise that thoughts must supersede emotions, especially when those emotions are not congruent with the mind.
90. The absolute conformation of its ad rem nature is entirely, then reflective of its congruity and formation structured by the mind knowingly. It is the mind that permits our thoughts to be connected to our desires, and for those desires to be enraptured by the mind.
91. Its utile purpose is to signify an effect that transpires consequently, from the basis of our cognition and our sentience. The mind must control our desires, but our desires can appear suddenly, as a consequence of our intuition or instinct.
92. As with instinct and intuition displayed, it is predicated on the acknowledgement of our apparent necessities and demands. When we demand desires to manifest, then we are exploring their realm, but when they are a necessity, then we are exploring the body.
93. Its actual development is connected to the state and progress of the mind and body, as it proceeds in its continuation. There are moments, when our desires become true obsessions and those obsessions become a part of our reality.
94. How much desire is necessary is an inopportune question, because upon reflection, the consolidation of love and desire are not contiguous in its order, and it is based on an equivocal interpretation. Desire should be understood to mean that it is natural, when expressed rationally.
95. The unpredictable circumstance of desire is exemplified by the action taken on its behalf and the urgent imperativeness of its demand. We act in accordance to our desires elicited and we behave in the manner that our mind and body co-exists.
96. Naturally, we all have the capacity and will to express and contain our desires, or desirable expressions with a measure of metriopatheia. The thing that is relevant to desires is that they should not be perceived as being imposed upon us.
97. Within this philosophy the concept of desire is distinguishable in two aspects that are more commonly known as appetition and volition. When we are discussing these aspects, we are mentioning the parts that define them with regard to their function.
98. Appetition is more of an imperant craving demonstrated, while volition is representative of the faculty that we acknowledge as the will. This is what was simply proposed by Aristotle in his concept of philosophy, and it was to be understood as logical.
99. If we concede to that unique illation proposed, then the feasible notion of desire is analogous to the compoundable elements of the concept of eros. We should not confuse our necessity for desire, for our desire for propensitude. This should be confirmed by our philosophical acumen.
100. The fact that we express desire openly is a token of our intellect and intuition. It is measured by the power of the mind, body and soul. Desire operates in accordance with the thoughts we utilise, but to enjoy it, we must apply the known concept of pleasure.
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