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THE ORACLE PART 1 LOGOS
THE ORACLE PART 1 LOGOS

THE ORACLE PART 1 LOGOS

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(Preface)

-This book is written, for the sole purpose of philosophical guidance, within the genuine belief of theism. It is not designed to replace religion or science, instead, offer another belief that differs from them. It is a belief as traditional, as religion and science. The philosophy that is contained in this book is based, on that hermeneutical concept.

Therefore, this philosophy, that I shall expound is connected, with the theorem of the singular deity that we call the universal creator. Every precept and concept elaborated in this book reflect, my observation and wisdom that may exceed epistemology or theodicy.

Hence, the material that the reader will read is constructed, on my notion of this philosophy that I ascribe to its practice and phronesis. The rudiments of this particular philosophy are based on the main principles of philosophy and their attachment to a theist concept of the creator of the universe that is commonly known, as God in religion.

The natural application of the characteristic traits of human conduct and the concept of the mind, the body and the soul is the major premise, for this innovative and revolutionary philosophy. Although Socrates and Plato and others are mentioned, there is no emphasis on their lives and only teachings. The Oracle does not profess any divinity of Socrates and Plato, or other ancient Greek philosophers erstwhile. They are simply references that have been collated, for my indagation.

The Oracle is not a sacred book of theology or chronicles the incredible stories of prophets or disciples. There are no apparent miracles nor immaculate revelations of biblical veracity. The usage of the word universal creator is devised to describe only the monotheistic God of theism.

Once more, it is a book composed of subliminal guidance, and its greatest revelation is its entire composition. The precepts of the Oracle are the original fundamentals of the five principal elements of ancient Greek philosophy, ethos, logos, pathos, eros and athanatos. Within each element there are separate components of this philosophy of theism to be applied and considered, as an imperative supervenience.

(LOGOS)

(LOGÓTYPA)

-Logos is the property that determines, what is right from wrong, in a judicious manner.

Knowledge

(Ignósis)

1. The Oracle defines knowledge, as the fact of knowing or displaying a familiarity, with a particular subject or person.

2. The Oracle is a universal knowledge based on the rudiments of philosophy and theism that are not science or religion.

3. It cannot be understood, without the application of universal knowledge.

4. What is universal knowledge?

5. It is the ultimate form of comprehension and guidance.

6. It does not require the intellect of a scholar, except the teachings and instruction of sagacity.

7. Knowledge is the immeasurable acquisition of the universal truth.

8. It is not a fabrication of an idea, instead, an understanding of ideas formulated and processed afterwards.

9. There is nothing greater than the heuristic approach of knowledge to induct its use and telos.

10. Its philosophic pursuit is the eternal quest, for answers to our insoluble questions.

11. It can be taught and learnt, at the stage of our childhood or adulthood.

12. There is no actual process to acquire its maximum benefit, except the duration of time and exertion.

13. And within its veritable composition is the analytical erudition of wisdom.

14. The commonality of its effect is the superior attainment of the mind's progression.

15. It is the induction to incontrovertible facts that are deciphered, with acumen and competence.

16. The facts that proceed, beyond any conjectures opined or intimated.

17. Knowledge can be refelled, and distorted, when analysed synthetically or analytically, but it is the complete realisation of the pinnacle of human accomplishment.

18. We often mistake it for wisdom and ignore its facility, for obtaining natural cognition.

19. There is an inconspicuous difference, between them in what is acknowledged, as implementation.

20. Knowledge is the completion of our absorptive search, for the universal truth.

21. To obtain its abundance is a matter of immense volition and patience.

22. It is designed to offer human beings the abundance of information to process, in accordance to its usage.

23. The function of knowledge is to permit the increase in thought and judgement.

24. The purport of its necessity is the cause of which we seek, with total assiduity.

25. Nothing is defined in knowledge, without the authentic application of thought.

26. It has existed in the depth of our mind, since the inception of human contemplation.

27. Where there is the state of ultracrepidarism, there is also the state of universal knowledge.

28. Pantosophy is the indisputable knowledge of the cosmos. A posteriori knowledge is based on experience, on observation of how things are in the world of changing things, whilst a priori knowledge is based on reasoning rather than observation.

28. In philosophy, knowledge is the viable component that stores our thoughts and ideas together.

29. The mind processes those thoughts and ideas, then it records the validity of that information that becomes knowledge.

30. The acknowledgement of its operation allows the mind, the body, and the soul to exist in a mutual balance.

31. And from that balance derives the extraordinary nature of our intelligence.

32. Knowledge pertains to our ability to amass sufficient information of facts and data.

33. It is a fundamental asset to human beings and their daily functions.

34. The Oracle is the confirmation of the universal knowledge.

35. Therefore, its only purpose is the affirmation of that particular knowledge.

36. The gradual assimilation of human thought to concrete fact is the basis of all knowledge.

37. It is undeniably conducive to the method of logic that Socrates once evoked passionately.

38. Whether we understand its meaning is another thing entirely of a different matter.

39. Philosophy depends on universal knowledge that we accredit to experimentation and thought.

40. Until we have realised the power of its effect, we shall never decipher its original capacity.

41. There is no definition of knowledge. It originates in multiple thoughts and words.

42. As we record our thoughts in the process of knowledge, we are thereafter more wiser than before.

43. Everything we know is attributed to the intense foundation of knowledge.

44. It is the one quality of awareness that is not innate, but acquired, through the period of our lives.

45. At times, we are not aware of its faculty nor its profundity.

46. Thus, the Oracle defines knowledge, as the final form of enlightenment.

47. Humanity is worthless, without it and better with it.

48. What we believe to be intelligence is interpreted, as absolute knowledge.

49. It is the compilation of facts that we construe and process, through our deliberation.

50. Knowledge is a familiarity, recognition, or comprehension of anything that can be considered facts, information or descriptive details.

51. It can be theoretical, practical, epistemic in its interpretation, or it can be implicit or explicit in its constitution.

52. Plato famously defined knowledge as "justified true belief", and said, "A good decision is based on knowledge and not numbers."

53. Gnosis involves the composite element of cognitive processes, such as perception, communication, and logic.

54. It can be learnt by rote or ordalium and does not involved the constituent of instinct.

55. The quintessence of what our democracies have established, as the foundation of our laws is based, on universal knowledge.

56. It must serve the ultimate purpose of being the substantial fountain of our thoughts.

57. These elaborated thoughts require the imperative acquisition of knowledge.

58. The world would be insignificant, if we did not possess its phenomenal property.

59. It is the precursor to the immediate evolution of our instruction.

60. The universal knowledge we learn is then developed, into what is called wisdom.

Wisdom

(Sophía)

1. The Oracle defines wisdom, as knowledge and good judgement based, on practical experience.

2. It is more than scholarly knowledge that we have obtained, in the phrontisteries of education.

3. Wisdom is the final maturation of human knowledge.

4. There is no equivalency to its protension, since its growth is limitless.

5. Its sapient design is to acknowledge the extent of the capacity of the human mind.

6. It is the universal truth, in its absolute composition.

7. What is the universal truth once more?

8. The truth is the invariable concept of the universe that is acknowledged through wisdom.

9. Its function is to serve, as the agency that provides answers to our questions.

10. Wisdom is not a natural trait we are born with.

11. We inherit it, through a continual process that is our mortality.

12. We base our traditions and education, on the premise of obtaining wisdom.

13. Wise men are the scribes that are in charge of its tutelage.

14. Through their writing, they preserve the seed of its fruition.

15. There can be no doubt that there is nothing that can surpass its purpose.

16. Mankind has sought its value in the universal truth.

17. But what is that truth, if it is as invalid, as the question?

18. That truth is the wisdom of the universe, and the question is found in the answer.

19. Where there is wisdom, there is always the feasibility of enlightening the mind considerably.

20. The mind requires to be nourished, by universal knowledge and wisdom.

21. The intrinsic nature of its reward is beneficial, to the stability of the mind.

22. For centuries it has accompanied the thoughts of men and civilisations.

23. Only a few out of numerous persons ever achieve its unequivocal meaning.

24. To be wise is to not be more intelligent, but to be more observant.

25. The Oracle is the guidance and wisdom that we must apply for our understanding.

26. The measure of its effect is of a superlative nature of no comparison.

27. By reading, we enhance the possibility of acquiring the wisdom of the Oracle.

28. It is the categorical reason our mind is full of incredible knowledge.

29. How do we operate in our thoughts, if we don't have the core of its substance?

30. There is no wisdom that is greater than the universal truth.

31. There is no mystery that cannot be solved, without universal wisdom.

32. Philosophy teaches us the value of its significance and effectiveness.

33. A significance that could only be explained, as the culmination of our meditative thoughts.

34. Socrates aspired to reach wisdom, through maieutic rhetoric, with his Atticism.

35. How we become wiser is by becoming apprised of our universal knowledge.

36. Wisdom is the fountain to the resource, for the retention of our extensive memory.

37. Our memory is the recorded thoughts in our mind that we rely on, for the accessibility of wisdom.

38. What we learn from this source of applicable knowledge is the truth of our soul.

39. The veritable notion of its usefulness is found, in the manner of its progress.

40. The constant search for the basis of any knowledge is the gradual evolution of wisdom.

41. There is an incentive to learn, as there is to teach.

42. We can become the teacher, from being the student.

43. We can become the scholar, from being the mentor.

44. Wisdom is the introduction to universal logic.

45. It forms a part of logic, when referring to its efficient practice.

46. Therefore, it functions to correspond with that logic.

47. With this component of philosophy, we are able to decipher problems and offer correct solutions.

48. Solutions that require the obligatory assistance of wisdom.

49. Introspection is applied to it, when thought and knowledge are combined.

50. It is the ability to discern and judge which aspects of that knowledge are veracious, correct, enduring, and applicable to life.

51. Phronesis and sophia are two key subtypes of wisdom.

52. Aristotle, in his Metaphysics, defined it as the absolute understanding of causes, and he knew why things were of a definite manner, which are deeper than merely knowing that things are of an indefinite manner.

53. This manner of reflection is the principle to the lucid understanding of the convincing component of wisdom.

54. As human beings, we must strive for the betterment of the soul, in its purest and natural form.

55. The nature of the utilisation of wisdom is crucial to the paradigm of its formation.

56. It cannot be expounded in the thought of what knowledge represents solely, instead, in what that knowledge can be interpreted.

57. Socrates once said "True wisdom comes to each of us when we realise how little we understand about life, ourselves, and the world around us."

58. Plato once said, "Wise men speak because they have something to say; fools because they have to say something".

59. Then maturity is not based on age, but experience. What you believe you know, is not necessarily wisdom.

60. In the end it is the maturity of knowledge, and the endless fountain of logic.

Logic

(Logikí)

1. The Oracle describes logic, as the study of the principles and criterion of any valid inference and demonstration.

2. Logic is the systematic exposition of that valid inference deduced.

3. In the syllogism of Aristotle, the system of thought regards assertions of the subject-predicate form, as the principal expressions of truth, in which characteristics or properties are demonstrated to inhere in individual substances. In every discipline of human knowledge, then, we seek to establish the order, in a logical manner that can be understood.

4. It represents the actual nature of what is perceived as reality and not a doxastic surreality.

5. Thought, language, and reality are all isomorphic, thus the punctilious contemplation of our expressed words that assist to understand the logic of that expression.

6. It is considered formal, when it analyses and represents the unquestionable form of any valid argument exposed.

7. Inference is a deduction, whilst implication is a consequential thought conveyed.

8. Logic is of essential importance to rationality in all forms of human philosophy.

9. It signifies that the illation can be chosen from sound deductive reasoning based, on the defined premises. It is similar to mathematical logic, except it is more ample. Rational thinking encompasses logical thinking. Thus, logic is a sub-section of rationality.

10. The Organon was Aristotle's body of work on logic, with the Prior Analytics constituting the first explicit work in formal logic, introducing the syllogistic.

11. The apparent amalgamation of thesis and antithesis creates the synthesis that exposes logic.

12. Our mind perfects that logic, through knowledge, awareness and wisdom.

13. It is cognisant of the common distinction, from illogical to logical.

14. It is the most important factor of the concept of logos.

15. Decisions as well as actions are determined, by its elaborate system of thought.

16. The process of how it functions is a progressive one that implicates thought.

17. Thoughts that are predicated on the mere antecedence of logic.

18. In the definition of philosophy wisdom is the universal truth and logic is the foundation.

19. A foundation that is structured, on the premise of sound judgement and action.

20. It is not to be confused, with instinct or intuition.

21. Within its prosecution is the concept of this philosophy.

22. The value of logic is the affirmation of its potency.

23. Without a doubt, it is constantly dueling with instinct.

24. Emotions are controlled by logic to a certain extent, when those emotions are not evidently unbalanced.

25. The primary role of its function is to acknowledge the difference, from one extreme to another.

26. Ethos, pathos, eros, athanatos the original elements of philosophy are governed by knowledge, wisdom and above all by logic.

27. The answers to our questions are achieved, through its process.

28. Its impeccable method is deduced by the incontrovertible facts.

29. Facts that are a vivid representation of the absolute truth.

30. The consistent argument can be established that its operation is indispensable to the equilibrium of the mind.

31. It is not a facile or difficult presupposition to prove as a concept.

32. Instead, the conventional belief is that logic is a theory that does not need to be proven or disproven, with scientific legitimacy.

33. Its course is irrefutable and should never be compared in the first place, to the thought that we begin with that is supposition.

34. Society has attempted to implement it in its laws and governments, but has failed to apply its factual design.

35. The argument of reductio ad absurdum is based on a theory of logic.

36. This form of logic is known, as dialectics.

37. Plato used the term to refer to whatever method was recommended, as a vehicle of philosophy.

38. Zeno was believed to be the prime inventor of this form.

39. It is a simplification that governs our provisional thoughts and actions in just accordance, with our assertive judgement.

40. Without that judgement, our mind does not distinguish, what is morally correct or incorrect.

41. Human behaviour is controlled, by the stability of our logic.

42. If we did not have it, we would be suppressed, by our sustained emotions and instinct.

43. It was designed to tame those precise emotions and instinct.

44. We all possess the inner half of ourselves that are the traits of the primitive human being.

45. It is what ultimately separates us, from other known primates.

46. It is originally stimulated, by the pattern of thought, and is analogous to a mathematical equation.

47. Plato formulated three questions of logic, "What is it that can be properly be called true or false? What is the nature of the correlation, between the assumptions of a valid argument and its conclusion? And what is the nature of definition?"

48. It deciphers the answer from the question, through the methodical induction of reason.

49. It is intrinsic to the necessary preservation of the body, mind and soul.

50. Hence, its direct involvement in the thought process is construed, as the fundamental pillar of philosophy.

51. Logic is the only applicable method to interpret the distinction of a construct.

52. If we do not apply its usage to the solution, then the solution would be devoid of any meaning.

53. There can be no meaning of anything, if there is no precedence established.

54. Logic is a matter of proven facts that prevail, over the notion of contingency.

55. We can refute its elementary composition or its function, but it is absolute.

56. It is not partial or impartial, instead it is practical in its clarification.

57. Logic is a steady asseveration of the universal truth.

58. It is an active mechanism, within the consilience of philosophy.

59. Intellect is acquired, through its meticulous application.

60. Logic is the quintessential aspect of intellect.

Intellect

(Dýa noia)

1. The Oracle defines intellect or nous in Greek to signify the faculty of thought, judgement, abstract reason, and conceptual understanding.

2. Intellect should not be confused with human wit.

3. Wit is the capacity for inventive thought and swift understanding, whilst intellect is the faculty of reasoning and comprehension objectively, especially in regard to abstract matters.

4. Ignorance is the description of the lack of knowledge, but it is more what we fail to truly understand and cannot explain, as thoughtless individuals.

5. Although intellect lacks emotional engagement, it is not strictly limited to incontrovertible facts.

5. When utilised in conformity to the mental capacity of its undertaking it is a pivotal part of cognition.

6. The experimented progression of its realisation permits a certain enlightenment and improvement, in conductual responses that are habitual.

7. It is the prime origin of our developing intelligence.

8. The distinction is that intellect is a natural disposition and intelligence is an acquired trait.

9. As human beings, we inherit the structure of intellect and intelligence we learn by mere instruction.

10. We have the capability to instruct, as to be instructed subsequently.

11. Intellect can manifest in numerous forms that are applied, in different ways.

12. It allows the mind to compute abstract thoughts into precise knowledge that evolves, into wisdom afterwards.

13. The increase of its potential is determined, by the adaptation of the intensity of its growth.

14. Since its conception, it has always been an integral part of the general laws of interpretation.

15. Ergo, its inference is emphasised, by the compilation of organised thoughts.

16. The coherent extrapolation of its components is expressed, in the proposition of its justification.

17. The elements of intellect are comprehension and sagacity.

18. Analysis is required to effectuate the separation of these distinctive elements.

19. The codification of the principles of evidence and cognition are representative of intellect.

20. The validity of its capacity exists, beyond any empirical abstractions that exceed logic.

21. It refers to the ability of the mind to come to correct conclusions, about what is true or real, and how to solve any difficult problems.

22. And to the cognition and rational mental processes gained, through external input than simply internal.

23. A person who uses intelligence and critical or analytical reasoning in either an overt or a private capacity is often referred to, as an intellectual.

24. Because of the lack of emotional and sensitive engagement, intellect is sometimes considered to be strictly limited to facts and not going beyond mere raw knowledge.

25. However, it can carry a high level of complexity, and thus avoid linear and formal logic patterns, by referring to mental processes.

26. Experience plays a crucial role in the formation of intellect. Through solving life problems people can reach intellectual enlightenment and improve their behavioral patterns to act more reasonably and appropriately in the future.

27. Where science focuses on the theories of contingency, philosophy does not depend on them, since cognition indicates intellect.

28. This concept assists, in the progression of a developed intelligence.

29. Only a quantum of intellect is understood; even though it has consistently evolved in science.

30. There are philosophers that consider it the definitive application of the climax of thought.

31. Regardless of its nature, intellect has been attached to the mind, since its genesis.

32. The mind is the principal recipient of its advantage.

33. Its perception is established, upon the measured premise of the consequential thoughts.

34. Thus, the relation between intellect and mind is defined, by the thoughts that are situated accordingly.

35. It is not a sporadic method that eschews any form of elucidation.

36. It is thoroughly explicated, through the deliberation of our thoughts.

37. How often do we contemplate the notion of its immediate involvement?

38. There is no credibility in the presumption that intellect is only a supposed premise of philosophy.

39. To surmise that would acknowledge, that it is based on an unfounded theory that is solely shared by a handful of philosophers.

40. On the contrary, it is expressed in science and religion as well.

41. What we know to be the genuine truth of intellect is resolved, by the impact of its capacity.

42. The Oracle attests to its great power and the properties that it possesses.

43. As human beings we are not infallible and our thoughts are prone to mistakes.

44. It is intellect that maintains the fluidity of our continuous ideas and thoughts.

45. There is no one path to ascertain its complete fulfilment.

46. What you then apply from this concept shall be understood, as the firm acknowledgement of an active intelligence.

47. We cannot overlook the mere emphasis of that actual implication.

48. Instruction has always been considered the initiative, for the basis of any form of intelligence.

49. The premise for elenchus is established, through a logical method, but it is intellect that increases knowledge and logic.

50. This method is known periodically, as the Socratic method.

51. Although the argument can be elenctic, this method of teaching through enquiry is quite effective in obtaining intellect.

52. Herein is the argument and its necessity.

53. Therefore, the purport that it serves is recognised subjectively.

54. Intellect is determined, from the conglomeration of multiple thoughts and ideas that have progressed into a substantial concept.

55. If we could concede to the argument that without it, our thinking process that stimulates logic is incomplete, then the entirety of this element of philosophy is of the utmost importance.

56. The ability to interpret not only simple thoughts, but more intricate and computed thoughts is the key to assist the pattern of thought.

57. By using our intellect, we further the causation of logic, knowledge and wisdom.

58. It is the highest degree of intelligence and cognisance.

59. Thus, it is not limited in its conscious awareness.

60. However, in order for logic to function properly, it requires total cognisance.

Cognisance

(Gnósis)

1. The Oracle defines cognisance as the ability to directly know and perceive, to feel, or to be aware of any circumstances. It is the state of being conscious of something, regardless of its nature.

2. Cognisance may be focused on an internal state, such as an intuitive regard, or on external events, by way of sensory perception.

3. This type of perception is developed, into the process that we know as cognisance.

4. Being aware and possessing a keen acumen is a factor of its effectiveness.

5. It can provide assistance to wisdom and is significant to logic.

6. Without anamnesis, there is no recognition of the facts and thus, no logic can be concluded.

7. Plato said, "We do not learn; and what we call learning is only a process of recollection."

8. The notion of that statement is affirmed through that cognisance.

9. Aristotle said, "The ultimate value of life depends upon awareness and the power of contemplation rather than upon mere survival".

10. The self-awareness of our death and our consciousness of ourselves was emphasised by Socrates.

11. This actuality is accomplished, with thorough introspection performed.

12. Essentially, cognisance cannot be construed, by our intellect with facile concepts.

13. It is cognition that actuates the sentiency of our mind.

14. From this action derives the word that has replaced awareness, mindfulness.

15. Although this connotation is employed, I have inserted the word cognisance to be more of a representation of this property.

16. The axiom of the concept of philosophy does not necessarily require doxas that are indicative of its function.

17. Any theory or presupposition postulated can be manifest, as credible, when applying logic.

18. The ontology of cognisance needs, for an object or thought to be present.

19. Sensations, images and thoughts form its pattern.

20. If this pattern utilised could be detected, with the application of awareness, then our thoughts would be able to be processed regularly.

21. It is not merely predetermined, by the whole completion of an action. Instead, it is predicated on the premise of a thought that accompanies that action.

22. The acute tangibility of the effect on our mind is present, when our state of consciousness is active.

23. Thereby, our thoughts can be addressed, in accordance to their evolution.

24. As the process evolves, our mind recognises the difference, between rational or irrational thoughts.

25. There can be no doubt that without its proper usage, the relation that cognisance has with the other elements of logos is then undefined.

26. Thus, it would render logos, as a futile process of no determination or usefulness in philosophy.

27. The productive nature of the Soctratic method was enquiry by constant repetition.

28. Cognisant thoughts were what allowed this method to proceed its natural course of elenchus.

29. In simplistic terms, what the mind could perceive, the conscious could interpret.

30. Every sensation expressed good or bad is either discerned, by our cognisance demonstrated.

31. This sign is a pronounced demonstration of the distinction of either extreme.

32. What should concern us is not the admission of its importance, but the omission of its viability.

33. Until we are aware of its function, we shall never understand its part, in the implementation of logos.

34. It has forever served to heed attention, yet it has also been beguiled by distraction.

35. Within the concept of this philosophy of theism, each property of logos has its functional attachment.

36. Hereto, it is a fact hitherto explicable to attach a sensible definition.

37. We human beings perceive with our cognisance, the ruminative thoughts that our developed mind distinguishes, as significant or insignificant.

38. Whether we recognise it value is entirely predictable, since we are naturally incline to doubt.

39. We doubt what we cannot explain nor facilitate its meaning.

40. This is a common trait amongst us humans that symbolises our persona and our perception.

41. Perhaps there is more that we can opine on the matter, but if we are not cognisant of the subject, then the matter becomes vague and unclear.

42. I have often presumed that our awareness is contributed to our sense of perception.

43. Is this accurate enough to form a credible opinion?

44. Therefore, the truth is a matter of introspective induction.

45. By observing our actual surroundings, we become very acquainted, with that present circumjacence.

46. Nothing can be precluded of the power of cognisance.

47. Its capability is devised for moral guidance.

48. It is not for philosophy to prove or disprove, any of its original rudiments to science or religion.

49. Whilst the concept is examined by science, it is erroneous in its interpretation in religion.

50. Religion associates guilt to our cognisance, but there is no need for this comparison, since philosophy does not require the admission of guilt.

51. Philosophy depends on the actions of its principles and the truth of its logic.

52. This is where the necessity of awareness prevails in our consciousness, when it reaches its full stage of evident maturation.

53. To know and understand is awareness. To not know and not truly understand is incoherence.

54. To attest to possess sharp awareness is satisfactory, and to pretend to know much is pretension.

55. The Oracle is consistent in its philosophical instruction.

56. It provides knowledge, wisdom, logic and cognisance.

57. Above all, the mind, body and soul are continuously activated, through our perception.

58. There is another element of logos that I shall introduce as thought.

59. And without this faculty, logos is immaterial.

60. Cognisance cannot operate, if there is no application of thought.

Thought

(Sképsi)

1. The Oracle defines thought, as the flow of ideas and associations that leads to a realistic conclusion.

2. What originally encompasses thought is to many people, an insoluble mystery.

3. Thus, there is no consensus as to how it is defined or understood, because thought underlies numerous human actions and interactions, understanding its physical and metaphysical origins, processes, and effects.

4. We can only presuppose with intimation its natural composition.

5. What can be established is the fact that it originates from the mind.

6. Thinking allows humans to comprehend, interpret, and represent the capacity of logos.

7. Thought is aligned to cognitive or rational interpretation, which affects the manner that we understand its process. Its fundamental role is to apply a construct that we can process with our mind.

8. Cognition interprets the thought, intellect deciphers the thought, and logic implements the importance of thought.

9. This effective mechanism is the prescribed method in philosophy.

10. Thought is ignited, by the mind that is the engine of thought.

11. If there is a thing that distinguishes animals from humans it is its immense power.

12. Animals depend on instinct, whilst humans for the most part on thought.

13. Instinct is the visible opposite of it.

14. Thought is conducive to our conductual actions.

15. It is in coherence with logos, as a cogitative element of its practice.

16. Its anonymous factor is its noticeable cause and effect.

17. Thought cannot recognise what is good from bad, without the assistance of logic.

18. Plato once stated that thinking was the talking of the soul with itself and opinion was the medium, between knowledge and ignorance.

19. If we are to believe in that statement, then it is the soul that is the phrontistery of thought and ultracrepidarism the medium of opinion.

20. What differentiates the value of thought from opinion is the notion that thought is practical, whilst opinion is conditional.

21. Opinion governs on the criterion of a response and thought does not procure this requisition.

22. What we presume to opine is not necessarily indicative of thought, instead, what we contemplate.

23. The mind is nourished by it, but it needs universal knowledge and wisdom too.

24. From its conception, we are given the access to knowledge and wisdom.

25. This access that we are permitted eventually evolves, into a distinctive pattern of logic.

26. With each thought processed, our mind gradually develops the thought.

27. It is preserved in our memory and corresponds to our logic.

28. Whereupon, our mind, then becomes aware of the existential soul.

29. Thought is said to be a constant cycle of a repetitive act.

30. However, it does not preclude irrationality, since it does not make distinction, between a rational thought or an irrational thought.

31. Judgement as well as cognisance are the determining factors that contribute to that understanding.

32. Nothing more can be expounded from that concise analysis.

33. The peculiar uniquity of that supposition is the establishment of a method of logic.

34. Thought is controlled, by the excellent stability of the mind.

35. We cannot recognise it, if we are incapable of deciphering its real meaning.

36. Therefore, it is worthless and relegated to a mere perception.

37. Whilst it is feasible that the mind can be thoughtless and function on instinct, it becomes an unproductive vacuity.

38. Subsequently, the mental faculty that is our mind ceases to produce thoughts that enable our insight.

39. When this occurs, we lose the total capacity of intellect.

40. Henceforth, without thought, there no actual knowledge nor wisdom to base the principle of logos.

41. The greatest gift to the mind is the non-variable purity of thought.

42. And it is the one thing that is boundless in organisation.

43. What we can assume to be definite in it can be indefinite in substance.

44. Nothing of thought can be presumed to be accurate, if we do not use reason and logic.

45. When we apply it, we are either in the process of induced reasoning or deduced conclusion.

46. Yet, it does not define, whether it is a good or bad thought, until judgement is entirely exposed.

47. With sound judgement the culmination of thought is determined.

48. To make the assertion that it is a considerable component of the mind is not a baseless assumption.

49. There has been for centuries the question, what is its definition?

50. A thought is not artificial intelligence, but a natural function of the mind.

51. Naturally, we can confute the premise of this argument, with alternative suppositions.

52. By exploiting our creativity, we can maximise the potential of that thought.

53. Creativity is formed, from that thought that has become an idea.

54. In return, that idea advances the thought forward into a concept.

55. Indeed, it is of a mutual collaboration that benefits the mind.

56. What the mind can project with that thought and idea forms, what is known as creativity.

57. And creativity responds to such absolute thought and idea.

58. Thus, it is the irrefutable origin to our creativity.

59. We can choose to understand the concept of thought, as an element of logos or accept it as an indefinite mystery.

60. In the end, the elements of knowledge, wisdom, logic, intellect, cognisance and thought form the concept of logos.
 

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Franc68
Franc68
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12 Oct, 2018
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