The Oracle Chapter 4 (Eros)
Lorient Montaner
Pleasure
(Efcharístisi)
1. The Oracle defines pleasure as a specific mental state that evokes a range of deep emotions, such as happiness, entertainment, enjoyment, ecstasy and euphoria, all of which represent the semblance of pleasure in its multiplicity.
2. Epicurus and his followers defined the highest pleasure as the absence of suffering, describing pleasure itself as “freedom from pain in the body and freedom from turmoil in the soul.” It is the mind, body, and soul that must discipline pleasures.
3. According to Cicero, Epicurus also believed that pleasure was the principal good, and pain the principal evil of our lives. If we distinguish between moral and immoral pleasures, then we must emphasise the nature of those pleasures.
4. Utilitarianism and hedonism are philosophies that advocate increasing the maximum amount of pleasure and minimising suffering. There is nothing immoral in pleasures that are not excessive. On the contrary, we should embrace those pleasures that bring balance to the mind.
5. The genuine philosophy of pleasure, which we shall now explore at length, concerns the sentiments expressed by the mind, soul, and body. In my analysis, there are five categories of pleasure: carnal, creative, mundane, intuitive, and instinctive.
6. What differentiates pleasure from desire is that one is a state of satisfaction, and the other a state of yearning. We should learn the significance between these states of eros, and apply them logically through the activities we undertake.
7. That is to say, pleasure is something receptive, and desire a continual yearning that seeks fulfilment of its function and entirety. Until we understand this distinction, we cannot truly comprehend the need for pleasure or why we seek its rewards.
8. Pleasure can be interpreted in countless ways and is often perceived ambiguously, at times defying convention. Aristotle expressed it as the natural accompaniment of unimpeded activity: “Pleasure, as such, is neither good nor bad, but is something positive because the effect of pleasure perfects the exercise of that activity.” Even so, Aristotle emphasised that pleasure should not be pursued for its own sake or purpose.
9. What we seek in pleasure is something that grants us completion or a form of gratification that surpasses mere voluptuous indulgence. The pursuit of such gratification is then witnessed in the way it is expressed and realised.
10. Pleasure is intended to satisfy any form of desire: a passion, a love, or a joyful expression that exceeds the ordinary whims we display. It represents the pinnacle of our emotions and thoughts. We should recognise that pleasure is created to serve our intentions.
11. It is very common to attach pleasure to our emotions, but it can be much more meaningful than a delightful sensation. Plato regarded pleasure not merely as a feeling, but as an attitude with which one ascribes value to its principal object and substance.
12. When we discover the type of emotion and thought that compels us towards pleasure, we become more mindful of the existential benefit of its effects. These effects, in turn, activate our minds to become more knowledgeable about the need for pleasure.
13. This allows us to explore the boundless extent of our thoughts and emotions with consistency, passion, and a great measure of intrigue. The pleasures we experience consciously are the earthly pleasures that we enjoy most in life.
14. If we are to presume that pleasure is a form of human gratification, then we must conclude that its function is ultimately more propitious than harmful. Once again, the key lies in avoiding immoderation in our stance and actions.
15. Our heightened sense of awareness aligns with the behavioural actions and responses that occur at intervals we can perceive in accordance with a certain sequence. We should accept the experience of the fruits of pleasure.
16. From these behavioural actions, our thoughts and emotions correspond with our mind, body, and soul. Plato viewed pleasure, once shaped and directed by wisdom, as a crucial component of a virtuous character. Our ethos is reflected in our pleasures.
17. Throughout our lives, we are highly conscious of the relativity of our emotions and their immediate distinctions. Emotions ignite our pleasures, and thoughts fuel them. This relationship is shared between our emotions and thoughts.
18. There is an emergent pattern of emotions that reflect pleasure and the general comfort we seek in its necessity. Socrates once said, "When desire, having rejected reason and overpowered judgment which leads to right, is set in the direction of the pleasure which beauty can inspire, and when again under the influence of its kindred desires it is moved with violent motion towards the beauty of corporeal forms, it acquires a surname from this very violent motion, and is called love."
19. The analogy associated with pleasure is not always fully understood in its original contexts within the teachings of psychology. Thus, philosophy teaches us to expand our knowledge and deepen our wisdom.
20. Philosophy teaches that human beings are conscious of the state of pleasure, yet their actions are not always incited by emotion. Socrates stated, "In every one of us there are two ruling and directing principles, whose guidance we follow wherever they may lead; the one being an innate desire of pleasure; the other, an acquired judgement which aspires after excellence."
21. Thoughts can forcefully impel our mien and reactions towards emotions we insistently express and yearn for, yet our pleasures are not solely determined by the body. The mind is the primary instrument for producing pleasures.
22. Whether we accept this realisation depends a fortiori on the fundamental basis of our perception and established discernment. We may attempt to elaborate the meaning of pleasure, but we must first understand its foundation and rationale.
23. The intrinsic elements of pleasure are found in the formation of our emotions, created and exhibited through thought. What is relevant is the fact that we indulge in pleasures that mostly satisfy us, rather than those which are less rewarding.
24. Truly, to attempt to determine the cause and effect of pleasure, one must subsequently experience its natural capacity and gratification voluntarily. Once we have experienced the rewards of its benefits, we can then adapt to the purpose of pleasure.
25. We must acknowledge that pleasure does not impose its remarkable effects upon us unless we concede to its general practice and the nature of its function. The pleasures aligned with sensuality are those most commonly described and practised.
26. Different emotions are compatible with the general notion of pleasure, and several manifest themselves within its transparent form. The expressive nature of our emotions is inherently self-explanatory in concept and belief.
27. The inference about the state of pleasure is ultimately connected to the cognisable principles of eros represented in the Oracle and espoused by these principles. We learn that pleasures can be fulfilling or at times incomplete.
28. Eros, therefore, complements the method of satisfactory pleasure, so that its state may be detected through keen observation. When we are aware of pleasure’s useful function, we are able to comprehend its value and essence.
29. This aforementioned method is regarded as a philosophical concept used for both reference and utility. It is important to recognise that pleasure is like a treasure that we value and preserve it. Such is the nature of pleasure.
30. If we practise philosophy as the Oracle professes, we may reach the optimal state of enlightenment. It is enlightenment, after all, that we seek through philosophy. Pleasures are meant to be experienced through the mind, body, and soul.
31. Pleasure can involve leisure or activity, for it does not specify an absolute nature or outcome in its description. When we feel enjoyment from earthly pleasures, we are in harmony with the mind, body, and soul. This does not suggest that such pleasures are everlasting.
32. Every sensation associated with pleasure can later be followed by impulsive actions. Our behaviour manifests our pleasures, and it is precisely this behaviour we must learn to discipline.
33. People desire the great essence of pleasure, even at the cost of sacrifice and necessity though not always voluntarily. This is to say that we often seek pleasures aligned with our desires.
34. Any emotion of pleasure is connected to the functional state of the mind, which recognises that emotion in its genuine expression. While we associate pleasure with desire, we forget that without the mind, neither desire nor pleasure can be understood.
35. We conceive the idea that pleasure provides us with a remarkable opportunity to sense its purpose and function. In other words, we seek to fulfil our needs through the pleasures that are most accessible.
36. Philosophy is the original teaching that addresses the most challenging issues burdening the human mind on a daily basis. However, philosophy without the cohesive power of the mind, body, and soul is ineffective and unproductive.
37. The concept of eros has been integrated into the Oracle’s elements and the presentable aspects of philosophical understanding, so that the Oracle’s teachings can be properly interpreted. To understand pleasure, one must first understand philosophy.
38. The true origin of pleasure remains an anonymous mystery requiring meticulous study. However, we can determine that it originates in the mind and is expressed through the body and soul. This is what renders it functional.
39. The general characteristics of pleasure are observed in its active development and acknowledged practice. When we experience pleasure, we ascertain a degree of satisfaction. How much of that satisfaction reflects pleasure depends on the level of its reward.
40. What constitutes pleasure offers us the solace of timeless enjoyment and allows us to function as human beings within its concept. Pleasure can neither be the beginning nor the end, nor the ultimate beyond measure.
41. Therefore, the relationship between our emotions and thoughts is essential to the philosophy of eros and its commonality. When we assign purpose to our pleasures, we begin to discover their attributes. This helps us establish their relevance.
42. Eros can be reasonably regarded as an invariable and necessary concept. Its definition and application are interpreted in varying ways. Not everyone interprets things in the same manner.
43. The intended interpretation of its utility explains how it serves its function and remains accessible. In philosophy, the pleasures we experience are more often those we already know or are accustomed to.
44. Pleasure is vital to the process and compossibility of eros in its entirety. When we develop our intuitive sense of pleasure, we enhance our mechanism for accessing it.
45. The time we allocate to pleasure is immeasurable and often unpredictable. What we seek in pleasure corresponds to what we desire; although not all desires are necessarily relevant or important.
46. Hence, the idea that pleasure is only found in the acknowledgement of its influence is inaccurate. It can be experienced alongside other willingly expressed emotions. When we emote our pleasures, we enable the body to enjoy them.
47. Pleasure is a soothing attribute and arguably the most appreciable facet of the philosophy of eros, especially when that pleasure has purpose and substance. At times, however, it is misunderstood.
48. It reminds us of the splendid facet revealed through deliberation of imminent action and sentiment. With knowledge, we better comprehend the workings of the mind and the nature of our pleasures.
49. Our perceptible ability to express pleasure is a clear reminder of the extent of our emotions and how they align with our thoughts. Our perception of pleasure can either deepen our knowledge or obscure it.
50. When emotions become tangibly active, they form a moment of pleasure that is both self-explanatory and self-aware within the structure of mind, body, and soul. The mind is the engine, the body the temple, and the soul the reflection.
51. This assimilation of mind, body, and soul does not negate the power of arduous contemplation, nor does it reject the notion of pleasure. We may experience pleasure without philosophy, but philosophy helps us understand it more profoundly.
52. On the contrary, pleasure is a just measure of contentment and acceptance of human emotion expressed with desire. It provides unity in pleasure and fulfilment in desire. We are the observers of its power and scope.
53. Our approach to the concept of pleasure is defined by the consequences of our actions and decisions. We should not assume that all pleasures mental or physical are simply the embodiment of our needs.
54. The fulfilment of these actions plays a significant role in the pleasure generated by thought. It is intuitive that we recognise excessive pleasure as detrimental to the mind, body, and soul. We must not allow ourselves to be dictated by vice or excess.
55. No assumption should be dismissed lightly, without thoughtful application and comprehension. Despite the abundance of human pleasures, we must not yield to them without reason and awareness.
56. Pleasure is conditioned by the quality of emotion we share, whether with others or alone. It reflects our character. When we express pleasure, we exhibit an essential part of our human nature. Such pleasures are fundamental to our understanding.
57. The Oracle enlightens the mind, body, and soul with the meaning of eros, but we must explore its purpose consciously. Once we have done so, we may proceed to experience the wondrous rewards of pleasure.
58. We attempt to understand the evident subject of pleasure with simplicity and conclusive reasoning that may assist us in our enquiry. It is essential that we do not reduce pleasure to mere simplicity.
59. Through observation, we assess its relevance and enlighten our minds with knowledge and wisdom. Thus, we may broaden our perspective on the concept of pleasure.
60. We marvel at the creation of pleasure and generate many unique emotions through our thoughts. What we do with those pleasures is revealed through our actions. It is precisely these actions that confirm our impressions.
61. Eo ipso, it may be interpreted as a clear perception of gratification or satisfaction, but we must remember that we are beings of reason. We may attempt to make sense of what we have not yet experienced, but it is through experience that we learn to distinguish between pleasure and desire.
62. What pleasure offers us as human beings is the opportunity to explore our mental and physical horizons, thereby enabling us to advance in our understanding of the concept of eros more effectively. Once this has been achieved, we may persist in our pursuit of its attainment.
63. Pleasure also establishes an emotion and function that does not require precision of thought or extensive mental activity. The mind is the mechanism that allows our pleasures to be explored and experimented with, but it does not restrict their existence.
64. Therefore, the concept is accentuated in the varied forms of its relevance and presentation to the mind, body, and soul. Once a connection is established among these, our pleasures can be measured by their effects and purpose.
65. The ultimate experience of pleasure is not necessarily in thought, but in the action that indicates its fulfilment in our lives. We may possess a thought that evolves into a certain imagined pleasure, but it remains unfulfilled without corresponding action.
66. Thus, the concept is accepted as the foundation of our natural expressions of emotions that are both pleasant and conceivable. By understanding this process, we enable our minds to further develop their thoughts, something which is important to emphasise.
67. What is being conveyed about pleasure is not the religious notion of absolution associated with desire or pleasure, but rather the inherent capacity of its function within the essence of our human nature. We must make sense of pleasure and why it is germane.
68. The Oracle teaches us not in a didactic manner, but through the inherent inference of philosophy. It is precisely the Oracle to which we should adhere, for its structured foundation and evolving principles.
69. Thus, the idea that is postulated is considered germane to the suggested argument and is not a paralogism. The concepts of pleasure are numerous, yet each has a description that defines the nature of its existence.
70. Whether we choose to frame the notion of pleasure as a philosophical or psychological dispute is anecdotal, for it is the teachings of philosophy that are under discussion. The intention is to convey the essence of pleasure.
71. The mind does not pertain solely to the mental faculties of psychology. It pertains also to the ongoing discoveries of philosophy. A philosopher inspires others to learn and acquire wisdom through access to knowledge.
72. Philosophy has for centuries pondered the extraordinary brilliance of the mind and its multitudinous means of human expression. Pleasure is inextricably linked to desire. Yet what makes us conscious is the culmination of our thoughts that evoke pleasure.
73. Pleasure is the epitome of a sui generis conception of enjoyment and emotional rapture at the highest level of human sentience. Upon reaching this level, we become mindful of the effects and emotions expressed within the mind, body, and soul.
74. The limitations of pleasure are boundless when the mind is engaged expanding and bearing fruit. In other words, when we use our creativity, we become more expressive and intuitive with the creative side of the self.
75. We often experience emotional rapture when we are not hindered by religious restrictions or scientific definitions. This is why philosophy is more practical in its application than religion or science. It allows us to become more aware of our mind, body, and soul.
76. Although science sometimes regards pleasure not as an emotion but as an effect, this philosophy maintains that emotions are a concentration of pleasure’s effects. The pleasure we sense and feel enables us to acknowledge its presence.
77. Once we have understood that rational premise, the confluence of emotions and thoughts begins to coexist, gradually causing a mental and emotional effect. Pleasure may manifest as a range of emotions and thoughts, both produced and achieved.
78. We need not overly analyse the cause, but rather comprehend the origin of pleasure and its relevance to the philosophy of eros. Much about the concept of pleasure remains undefined and unresolved, yet by discerning its rationality, we become more cognisant.
79. The exceptional mind is capable of distinguishing the degree or measure of emotional gratification and appeasement over time. Our pleasures can be personified by our contemplations, which in turn result in emotional or rational actions.
80. When we experiment with pleasure, we often assume it to be solely related to the body, yet it also encompasses the mind and soul. Without these, the body experiences only fleeting physical pleasures.
81. Nothing in philosophy implies the contrary; the proof lies in the manner of our observation. Philosophy offers us teachings and an understanding of its concepts. It is we, the people, who must apply our interpretations.
82. The concept of eros functions according to certain principles and is conducive to philosophical justification. To understand the meaning of pleasure, we must be able to determine the basis of its necessity.
83. Philosophy is the ampliative fountain of lectical knowledge that we continuously absorb in life and thought. It forms the core of our beliefs and is instrumental in advancing the concepts espoused through its utility.
84. Science attributes anhedonia as a defect in pleasure and a consequential state. The Oracle, however, is not to be understood scientifically, but philosophically in its quiddity. Upon recognising this, we may delve deeper into our understanding of pleasure.
85. It may be argued philosophically that the inability to experience pleasure in certain areas of the body is largely subjective and not in concordance with the reality that pleasure need not require the body; it may be experienced mentally and emotionally without bodily satiation.
86. This presents a clear contradistinction and a fundamental divergence of opinion and theory. The Oracle is principally concerned with philosophical concepts, which philosophers formulate as rational.
87. Pleasure is the ultimate discovery of the potency of the mind, body, and soul. When these three philosophical elements are emphasised and activated with rationality, any pleasures attained may be considered natural.
88. The dismissal of this concept would fail to appreciate the immense capacity of the mind and its relation to the body and soul. For this reason, pleasure must be conveyed in a manner that enables us to comprehend both its meaning and potential.
89. In seeking pleasure, we are often attempting to escape the triviality of boredom and to explore the body, mind, and soul. Yet pleasures alone do not constitute well-being. We may desire pleasures, but only those that are wholesome are truly rewarding.
90. When we explore the boundaries of the mind and dismantle the obstacles impeding our ecstasy, we engage in the volitional essence of pleasure. It is this essence that defines our knowledge of it.
91. Therefore, the connotation of pleasure as presented in the Oracle is philosophical. What is most important is that we are learning more about the philosophical topics that demand further understanding.
92. What matters is the exposition of the concept and the proactive principles that accompany it, all of which require a measure of reflection. It is this reflection that enables us to contemplate the meaning of pleasure and its relation to eros.
93. When we manifest satisfaction, we simultaneously manifest a semblance of pleasure through self-awareness and the acquisition of knowledge. Yet satisfaction alone does not guarantee pleasure, nor should it be assumed to.
94. When we experience satisfaction, we are expressing pleasure through achievement and fulfilment. This is, in general, the notion that is considered both practical and reasonable. However, this is not always the case.
95. From the logical inference deduced, we establish the nascent process that we call pleasure. It is a pleasure subsequently confirmed by our actions and thoughts, and from this we begin to learn what pleasures reside within the mind.
96. To denote the process is to acknowledge the presence of eros and its philosophical, mental, and physical advantages, provided to us through wisdom. We learn the value of pleasure when we accept it with contemplation and patience.
97. Whether we choose to define eros solely as sensual love is not a contradiction, but a matter of interpretation and practice. Pleasures may be interpreted as sensual or assumed to be Platonic in nature. This is how we should approach the meaning of pleasure.
98. The Oracle equates eros with a human function that goes beyond the mere expression of sensual love. It is neither unnatural nor should it be regarded as such. What we describe about pleasure reflects our understanding of its nature.
99. Pleasure is also mentally satisfying and enjoyable when expressed and participated in through stimulation of the mind, body, and soul. This stimulation is beneficial and should be appreciated for its essence.
100. Desires and pleasures abound in our lives, but rationality must always prevail. To experience any form of sensual pleasure is to understand the meaning of our desires and pleasures, encountering the innermost state of sensuality itself.
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