The Oracle Chapter 4 (Eros)
Pleasure
(Efcharístisi)
1. The Oracle defines pleasure, as a specific mental state that provides an array of deep emotions displayed, such as happiness, entertainment, enjoyment, ecstasy and euphoria. All of which are the semblance of pleasure within its multiplicity.
2. Epicurus and his followers had defined the highest pleasure, as the absence of suffering and 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 had believed that pleasure was the principal good and pain the principal evil of our lives. If we made the distinction between moral pleasures and immoral pleasures, then we would have to accentuate the nature of pleasures.
4. Utilitarianism and hedonism are philosophies that advocate increasing the maximum of the amount of pleasure and minimising the amount of suffering. There is nothing immoral about the pleasures that are not excessive. On the contrary, we should embrace the pleasures that provide us the balance of the mind.
5. The genuine philosophy of pleasure we shall discuss at length is about the sentiment expressed by our mind, soul and body. There are in my analysis five categories of pleasure that are carnal, creative, mundane, intuitive and instinctive.
6. What differentiates pleasure from desire is that one is a state of satisfaction, while the other, a state of yearning. We should learn the significance between these states of eros, and learn to apply them logically, with the activities we experiment.
7. That is to say, pleasure is something receptive and desire, a continuous want that we seek to fulfill its function and entirety. Until we fully know that, then we are unable to comprehend the need for pleasure and why we seek its rewards.
8. It can be interpreted in countless ways and perceived in an ambiguous manner that is not at times conventional. Aristotle had 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 is not to be sought for its own sake or purpose.
9. What we seek in pleasure is something that gives us completion, and a complete gratification that is more than a mere voluptuary. The pursuit of that gratification is witnessed afterwards, within the manner in which it is demonstrated.
10. Pleasure is meant to satisfy any form of desire, a passion, a love or a joyful expression that can exceed any ordinary penchant displayed. It is the pinnacle of our emotions and thoughts. We should believe that pleasure is created to serve our intentions.
11. It is very common to attach it to our emotions, but it can be much more meaningful than a delightful emotion. Plato had treated pleasure not as a sensation, but as an attitude with which one ascribes value to its principal object and substance.
12. When we discover, what type of emotion and thought that compels us to pleasure, we become more mindful of the existential benefit of its effects. Those effects in return, activate our mind to be more knowledgeable about the need for pleasure.
13. This permits us to explore the unlimited boundary of our thoughts and emotions with consistency, passion and a great measure of intrigue. The pleasures that we experience consciously are the earthly pleasures that we enjoy the 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 more propitious than harmful in the end. Once more, the key is not being immoderate in our position, or with our actions committed.
15. Our sense of heightened awareness is aligned to our behavioural actions and responses that occur at intervals that are perceived, in accordance to that following sequence. We should accept the experience of the fruits of pleasure.
16. From those behavioural actions, our thoughts and emotions correspond together with our mind, body and soul. Plato had viewed pleasure, once shaped and directed by wisdom, as a crucial part of a virtuous character as a whole. Our ethos is reflected by our pleasures.
17. During our lifetime, we are extremely conscious of the relativity of our emotions and their immediate distinction presented. Emotions are what ignite our pleasures and thoughts are what fuel them. It is a relation between emotions and thoughts that we share.
18. There is an emergent pattern of emotions that reflect pleasure and the general comfort that we seek with its necessity. Socrates had 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 that is made about the connotation of pleasure is not always fully understood in its original contexts, within the teachings of psychology. Thus, philosophy teaches us to expand our knowledge and increase our wisdom.
20. Philosophy teaches that human beings are conscious of the state of pleasure, but their actions are not in every occasion enticed by emotions. Socrates had said, "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 forcibly impel our mien and reaction towards the emotions expressed with our insistence and yearning, but our pleasures are not solely determined by the body. The mind is the main instrumentality for producing pleasures.
22. Whether we accept that realisation depends a fortiori, on the fundamental basis of our perception and discernment established. We could attempt to elaborate the meaning of pleasure, but we must first understand its foundation and reason for its existence.
23. The intrinsic elements of pleasure are found, within the formation of our emotions created and exhibited by our thoughts. What is determined to be relevant is the fact that we indulge in pleasures that mostly satisfy us than those pleasures that are less rewarding.
24. Verily, to attempt to determine the cause and effect of pleasure, one must afterwards experiment its natural capacity and gratification volitionally. Once we have experienced the rewards of its benefits, then we can adapt to the purpose of pleasure.
25. We should know that pleasure does not impose upon us its unbelievable effects, if we do not concede to its general practice and the concept of volupty. The pleasures that are aligned to sensuality are those pleasures that are mostly described and practised.
26. Different emotions are compatible to the general notion of pleasure, and several manifest afterwards, within the transparent form of pleasure. The expressive nature of our emotions are truly self-explanatory, within their concept and belief.
27. The inference about the state of pleasure is ultimately connected, to the cognoscible principles of eros that are represented in the Oracle and are espoused by these principles. What we learn about pleasures is that they can be fulfilling, or that they can at times be incomplete.
28. Eros, then compliments the method of satisfactory pleasure, so that its state can be visibly detected by our keen observation. When we are aware about the useful function of pleasure, we are able to comprehend their value and essence.
29. This aforementioned method is believed to be a concept of philosophy that is used for its reference and utility. It is important that we know that pleasure is like a treasure, we value and we preserve. Such is the case with pleasure.
30. If we practise philosophy in the manner that the Oracle professes, then we could reach the optimal state of enlightenment. It is enlightenment after all that we seek in life with philosophy. Pleasures are meant to be experimented by our mind, body and soul.
31. Pleasure can involve leisure or some form of activity, because it does not specify its absolute nature and outcome in its description. When we feel enjoyment from earthly pleasures, we are in tune with the harmony of the mind, body and soul. This does not imply that these pleasures are interminable.
32. Every sensation expressed that is situated with pleasure can be directed afterwards by impulsive actions. Our behaviour displays the manifestation of our pleasures. It is exactly our behaviour that we must learn to discipline.
33. People want to obtain the great essence of pleasure, at the cost of their sacrifice and their necessity, although it is not always voluntarily. What is meant by that statement is that we tend to seek pleasures that conform to our desires.
34. Any emotion of pleasure is connected to the functional state of the mind that recognises that precise emotion displayed in its genuine expression. The thought is that with pleasure, there is desire, but what is forgotten is that without the mind, neither desire nor pleasure can be ascertained.
35. We conceive the idea that pleasure offers us the spectacular option of sensing the actuality of its purpose and its function as well. In other words, we seek to fulfill our needs, with the pleasures that are the most facile to achieve.
36. Philosophy is the original teaching that inspires the most challenging issues that burden human beings and their minds quotidianly, but philosophy without the power and coherency of the mind, body and soul is pointless and unproductive.
37. The concept of eros has been included, within the elements of the Oracle and the presentable part of the understanding of philosophy, so that the teachings of the Oracle can be fully interpreted. To understand the concept of pleasure, we must first understand philosophy.
38. The true origin of pleasure is an anonymous mystery that requires a certain measure of meticulosity, but what we can determine is that it derives from the mind, and it is expressed by the body and soul. This is what makes them functional.
39. The general characteristics of pleasure are witnessed, in the act of its present development and practice acknowledged. When we experiment pleasure, we are ascertaining an amount of satisfaction. How much of that satisfaction is reflected in the guise of pleasure depends on the level of its reward.
40. What constitutes as pleasure gives us the solace of a timeless enjoyment that allows us to function as human beings, within its concept and meaning. Pleasure cannot be the beginning to the end, nor the ultimate to the immeasurable.
41. Ergo, the relation that is shared by our emotions and thoughts is pertinent to the philosophy of eros and its commonality. When we attach purpose to our pleasures, then we are discovering its attributes. This adhibits us to establish a relevancy for pleasures.
42. Eros can be established reasonably, as a concept that is invariable and necessary. Its definition as well as its application is observed, with different interpretations and meanings. Not everyone interprets the same thing or in the same manner.
43. The intended interpretation of its usefulness describes the manner that it serves its function and its accessibility. In philosophy, the pleasure that we experience is more often the type of pleasure that we either know or are accustomed to its practice.
44. Pleasure is immensely vital to the process and compossibility of eros, in its entire composition and continuation. When we develop our intuitive sense for pleasure, we are trying to enhance our mechanism for its immediate access.
45. The time that we spend or allocate on pleasure is immeasurable and sometimes unpredictable. What we seek in pleasure is what we desire for in our needs, although it is not always necessarily a thing that is relevant or important to us.
46. Thus, the notion that it is only found within the acknowledgement of its influence is not accurate. It can be experienced with other emotions displayed willingly. When we emote our pleasures, we are enabling our body to enjoy those pleasures expressed.
47. Pleasure is a soothing attribute that is precisely the thing that we appreciate the most about the philosophy of eros, when that pleasure has a purpose and substance that we could sustain and elaborate its meaning in depth. There are times, when that pleasure is misunderstood.
48. It reminds us of the wonderful facet that is then ascertained, through the deliberation of an imminent action and sentiment established. With our knowledge, we can better comprehend the operations of the mind and the activities of our pleasures.
49. Our perceptible ability to express pleasure is a palpable reminder of the extent of our emotions and how they gravitate with our thoughts with coherency. Our perception on pleasure can either enhance our knowledge or simply obfuscate us.
50. When emotions are tangibly active, then they become a moment of pleasure that is self-explanatory and of self-awareness within the structure of the mind, body and soul. The mind is the engine, the body the temple and the soul the reflection.
51. This form of assimilation of the mind, body and soul, does not negate the authentic power of its arduous contemplation, or does it represent the need to reject the notion of pleasure. We could experience pleasure without the concepts of philosophy, but it is those concepts that permit us to better comprehend such things as pleasure.
52. On the contrary, pleasure is a just measure of contentment and acceptance of the human emotion that we express with desire. It provides us the unicity of pleasure and the fulfilment of desire. We are the observers of its power and its extent.
53. How we approach its concept is then determined by the consequence of our actions and decisions that reflect the meaning of pleasure. We should not conceive the idea that our pleasures, whether they are mental or physical in their manifestation are the embodiment of our needs only.
54. A completion of these actions are significant in the role of pleasure obtained by our thoughts. It is intuitive that we realise that excessive pleasure is not good for the mind, body and soul. We cannot let our self be dictated by our vices or excess of pleasures.
55. No credible assumption can be discarded so plainly, without the application of thought, and the comprehension of that assumption. Despite the plethora of human pleasures, we should not succumb to them so easily without reason and notice.
56. Pleasure is conditioned to the quality of any emotion we share, amongst each other or by ourselves. It is indicative of our character. When we express pleasures, we are displaying the essential part of our human nature. Those pleasures are fundamental to our understanding.
57. The Oracle enlightens the mind, body and soul, with the meaning of the concept of eros, but as people, we must learn to explore its purpose knowingly. Once we have effectuated that, then we can proceed to obtain the wondrous rewards of pleasures.
58. We attempt to understand the basis of the noticeable subject of pleasure, with an amount of simplicity and conclusion that will assist in us that endeavour. It is significant that people understand that pleasures are not only construed to be simplistic in nature.
59. From this subject, our observation is used to suspect the relevance of its corollary, and to enlighten our minds with knowledge and wisdom. Thus, we can permit ourselves to broaden the range of our actual perspective on the concept of pleasure.
60. We marvel with the creation of pleasure and we create from it many unique emotions that we express with our thoughts, and what we do with those pleasures are represented in the actions we commit. It is precisely those actions that confirm our suspicion.
61. Eo ipso, it can be interpreted as an explicable perception of gratification or satisfaction, but we cannot forget that we are beings of reason. We can try to make sense about things that we have not experienced, but its through experience that we learn the distinction between pleasure and desire.
62. What pleasure offers us human beings is the opportunity to explore our mental and physical horizons that will permit us to advance in our understanding of the concept of eros more effectively. After this has been achieved, then we can persist in our pursuit for its obtainment.
63. It also establishes an emotion and function that does not require the precision of thought, or the extensive activity of the mind. The mind is the mechanism that allows our pleasures to be explored and to be experimented, but it does not restrict its existence.
64. Therefore, the concept is accentuated, in the variant forms of its relevance and presentation to the mind, body and soul. Once there is a connection with the mind, body and soul, then our pleasures can be measured with their effects and purpose.
65. The ultimate experience of pleasure is not necessarily the thought, but the action that indicates its fulfilment in our lives. We could possess a thought that evolves into a certain pleasure imagined, but it is not fulfilling without that course of action.
66. Therein, the concept is accepted as the foundation to our natural expressions of emotions that are pleasant and conceivable. By understanding this process, we are enabling our mind to further develop in its thoughts. This is important to emphasise.
67. What is being conveyed about pleasure is not the religious aspect of absolution associated to desire or pleasure, instead the mere capacity of its function within the essence of our human nature. We must make sense about pleasure and why it is germane.
68. The Oracle teaches us, not in a didactic manner the concepts proffered, but it is based upon the inherent inference of philosophy. It is precisely the Oracle that we should adhere to the structured foundation of its evolving principles.
69. Thus, the idea that is postulated is considered germane to the argument that has been suggested and it is not a paralogism espoused. The concepts of pleasure are vastly numerous, but each one them has a description that defines the nature of their existence.
70. Whether we choose to ascribe the notion of pleasure as a philosophical or psychological disputation is merely antidotal, because it is the teachings of philosophy that are being discussed. The intention is to convey the concept of pleasure.
71. The mind does not appertain to the sole singularity of the mental faculties of psychology. It pertains to the new discoveries of philosophy. A philosopher will always inspire others to learn and to acquire wisdom through the access of knowledge.
72. Philosophy has for centuries pondered the extraordinary brilliance of the mind and its multitudinous ways of human expression. It is the subject of pleasure that is connected to the subject of desire. However, 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 our human sentience. When we reach this level, we are mindful about the effects and emotions expressed knowingly, to the mind, body and soul.
74. The limitations of pleasure are boundless, when the state of the mind is interacting, with its expansion and with its fruition. In other words, when we are using our creativity, then we are more expressive and intuitive with our created side of the self.
75. We often experience this emotional rapture, when we are inclined to not be impeded by religious restrictions and scientific definitions. This is the reason why philosophy is much practical in its usage than religion and science. We learn to be more aware of our mind, body and soul.
76. Although science at times regards pleasure as not an emotion, but an effect, the belief in this philosophy is that emotions are a concentralisation of the effects of pleasure. It is the pleasure that we sense and feel that permits us to acknowledge its presence.
77. Once we have understood that rational premise, then the conglomeration of emotions and thoughts coexist enough to cause that mental and emotional effect gradually. Pleasure can be an array of emotions and thoughts produced and achieved.
78. We do not need to process the cause as much, as we need to comprehend the origin of pleasure and why it is relevant within the philosophy of eros. There is so much about the concept of pleasure that still is undefined and insoluble, but if we ascertain the rationality about pleasure, then we can be more cognisant.
79. The exceptional mind is capable of distinguishing the degree or measure of our emotional gratification and appeasement, with the duration of time. Our pleasures can be personified, by our contemplations of which result in emotional or rational actions.
80. When we experiment with pleasure, we make the entire assessment that it is strictly related to the body, yet it encompasses the mind and soul as well. Without the mind and soul, the body only experiences physical pleasures of which are reduced to moments.
81. There is nothing that implies the opposite in philosophy, and the proof is discovered in the manner of our observation. Philosophy provides us, with the teachings and the understanding of its concepts. It is we the people that should apply our interpretation.
82. The concept of eros functions with its certain principles and it is conducive to its philosophical justification. If we are to understand the meaning of pleasure, we must be capable of determining the basis of its necessity.
83. Philosophy is the ampliative fountain of lectical information that we imbibe constantly in our lives and thoughts as we progress. It is the core of our beliefs and the instrumentality of the concepts espoused by its utility.
84. Science attributes anhedonia, as a defective ingredient of pleasure that is something consequential. The Oracle is not to be understood scientifically, but it should be understood, as philosophical in its quiddity. Once we perceive that, then we can attempt to learn more in depth about our pleasures.
85. The analysis can be argued in philosophy that the inability to experience pleasure in certain areas of the body is mostly an objective opinion that is not in concurrence, with the reality that pleasure does not require the body, because it can produce pleasure mental and emotional without its satiation.
86. It is frankly an obvious contradistinction and a fundamental divergence of opinions and theories that are posited plainly. The Oracle is concerned mostly with the concepts of philosophy. It is those concepts that philosophers devise as rational.
87. Pleasure is the ultimate discovery of the potency of the mind, body and soul, when those three elements of philosophy are emphasised and activated with our rationality, then whatever pleasures that are reached are to be considered natural.
88. The effacement of this concept educed would merely fail to realise the sheer magnitude of the mind and its relation to the body and soul. For that reason, pleasure is conveyed in the manner in which we could comprehend the meaning and capacity of our pleasures.
89. When we seek pleasure, we are searching for the occasion to escape the triviality of boredom and the fascination with the body, mind and soul, but pleasures alone are not what constitute our well-being. We desire pleasures, but those that are healthy are those that are rewarding.
90. When we explore those boundaries of the mind and disinhibit the obstacles that are a visible impediment to our immense ecstasy, then we are experimenting the volitional essence of pleasures. It is that essence that defines our knowledge of them.
91. Therefore, the connotation that we apply to pleasure is merely presented within the Oracle as philosophical, but what is more relevant is the fact that we are learning more about the topics of philosophy that require more knowledge to be ascertained.
92. All that matters is the exposition of the concept and its proactive principles that accompany that concept with a great measure of reflection. It is that reflection that allow us to cogitate the meaning of pleasure and how it relates to the concept of eros.
93. When we manifest the perception of satisfaction, thus we are manifesting a semblance of pleasure, with the sense of our self-awareness and the acquisition of our knowledge. Satisfaction alone does not obtain pleasures, or should it be assumed that it should.
94. When we experiment satisfaction, then we are manifesting pleasure, with the sense of our achievement and fulfilment expressed. In general, this is the notion that is presented, as being practical and reasonable. Nevertheless, this is not always the case.
95. From this logical inference that has been deduced, we create the incipient process, within the essence that we call pleasure. It is a pleasure that is confirmed thereafter by our actions and by our thoughts. This eventually teaches us what pleasures are contained by our mind.
96. To denote the process is to admit to the presence of eros and its philosophical, mental and physical advantages that are provided to us with our wisdom. We learn the value of pleasures, when we accept them with contemplation and patience.
97. Whether we choose to call, eros sensual love only is not a contradiction, but a matter of interpretation and its practice. Pleasures can be interpreted as sensual, as they can be assumed to be platonic in nature. This is how, we should accept pleasure to mean.
98. The Oracle equates eros to a human function that is more than the expression of sensual love in its entire composition. It is not unnatural, or should it be declared as unnatural. What we describe about pleasure is what we know about its nature.
99. Pleasure is also mentally satisfactory and enjoyable in its expression and participation, when we stimulate the mind, body and soul. It is considered a good thing that this stimulation is performed, and that it is appreciated for its essence.
100. Desires and pleasures are plentiful within our lives, but rationality must always prevail. To receive any form of sensual pleasure is to understand what our desires and pleasures mean. It also means to experience the absolute state of sensuality.
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