-Ethos is the property that determines moral conduct.
1. The Oracle defines ethics, as the moral behaviour of all human beings.
2. The definition of the concept of right and wrong conduct is commonly known, as ethics or nomos.
4. Its field deals with concern matters of value, and thus comprise the branch of philosophy called axiology.
5. Ethics attempts to resolve those questions of human morality, through the definition of concepts such as good and evil, right and wrong, virtue and vice, justice and crime.
6. The dilemma is what is morally correct is not what is morally expressed.
7. This is where the discipline of ascesis is practised, with our character and disposition.
8. Ethics can also be used to describe a particular person's own idiosyncratic principles or habits.
9. In this case conduct in humans is pervasive, when we manifest our behaviour into action.
10. Thus, this action is a clear representation of ethics.
11. When we act in an irrational behaviour, our healthy state of mind is affected.
12. It becomes tainted with immoral judgement and uncertainty.
13. This is the inducement for the erratic nature of our actions.
14. If we do not have ethics to distinguish our conduct, then our thoughts and actions shall be void of any moral guidance.
15. As human beings there must be a definite protocol of our moral behaviour and physis.
16. We cannot exist in a lawless society or in a misguided world of ingrates.
17. Therefore, we must surely base our conductual actions, on the premise of ethos.
18. To be morally guided is a necessity that all humans should aspire to that belief.
19. There is an obvious distinction, between what religion describes moral guidance and what philosophy perceives it to mean in its practice.
20. Within this form of philosophy the interpretation of ethics is determined, not by righteousness, but with proper action.
21. Thus, the consequential effects that result afterwards are pivotal, in the development of our lives.
22. It is truly analogous to the predicaments we must overcome in life. There is either the possibility of action through impulsive behaviour or reasonable restraint.
23. Our actual inspirations or compulsions conduce us to one extreme or the other, yet we must find a true balance that could effectively establish that foundation.
24. If not, then we shall become susceptible to the problems and instability that arouse from that predicament.
25. The difficult challenge that we confront with this property of ethos is the discovery of our authentic identity.
26. We can be vain in our ego or be conscious of the relativity of our conduct and the mere perception that others have of us subsequently.
27. There are moments, when we lose that absolute control and succumb to our impulses and manias causing our indecisions and irrational behaviour.
28. This is when we must apply the concept of logic to ethics.
29. It is the method that ethos is known for, but the elements of awareness and comprehension are what define the essence of moral conduct.
30. I can decide to act bad or good and my actions would be then judged entirely, by my behaviour.
31. Behavioural issues are more studied and observed in psychology than philosophy.
32. Philosophy simply attempts to interject a rational explanation, for this property of ethos.
33. It does not impose its teachings, instead, it only enlightens the mind of the reader.
34. It has been asked, whether conduct in general is an innate trait or a learnt repetition.
35. In accordance to my meticulous observation, I have surmised that conduct is a learnt repetition.
36. I have based that supposition on the fact that behaviour is not inherited, but acquired by experience.
37. Even though, we can debate the argument, as a philosopher or a psychologist, the relation, between moral conduct and action is correlative to the belief.
38. Reaction responds to the actuated thoughts of behaviour.
39. If behaviour is controlled by thought, then action causes reaction.
40. The simplest unstable thought could provoke a reactionary response, whilst the inconsequential action of conduct could facilely disrupt the pattern of thought.
41. The consequence that results afterwards from the possible provocation of our thinking is calculated as unnecessary.
42. Ipse facto, the visible consequence is the corruption of the impure soul.
43. The creation of ethos was designed to avoid, such unfortunate occurrences.
44. We can be ethical and at the same time thought, as morally guided.
45. There is no distinct contradiction, in this assertion of mine.
46. Moral conduct is a considerable factor in the way we not only act, but it also dictates the way others perceive us naturally.
47. Because of this, that is the reason that comportment is exceedingly of vital significance to ethos.
48. We often ignore in philosophy the aspect of moral conduct, since it is more attributed to psychology.
49. However, it is the concept itself that is being addressed and not just the invariable nature of it regard.
50. When we are involving moral conduct in the conversation, we are assuming the state or condition of that particular behaviour.
51. The topic can be presumed to be something in general, but the practicality of the matter is that ethos requires its function.
52. The immediate omission of that acknowledgement would be denoting its philosophical value.
53. Without the value of its properties and fundamentals, philosophy would cease to be understood.
54. Ergo, its essence is intrinsically linked to the evolution of our thoughts and emotions.
55. On the contrary, it would then render these two things, as not interchangeable.
56. As with emotions, conduct must be equally balanced to be efficient.
57. If this is not achieved, then the clarity of each variable remains indefinite.
58. This will reflect in the fluctuation of our present mood changes.
59. These peculiar changes can inhibit our thinking and acting considerably.
60. The one thing that allows us to control emotions and behaviour is the application of will.
1. The Oracle defines will, as the faculty of the mind which selects, at the moment of decision, the strongest desire from amongst the distinctive desires present.
2. Will does not refer to any particular desire generally, but rather to the established mechanism, for choosing from amongst one's desires.
3. Within philosophy our will is crucial as one of the unique parts of the mind, along with reason and understanding. It is considered central to the field of ethics, because of its role in enabling deliberate action.
4. In Book III Aristotle divided actions into three categories instead of two: Voluntary acts that are of our own volition and involuntary or unwilling acts, which are in the simplest case where people do not praise or blame. In such cases a person does not choose the wrong thing.
5. A person lacking self-mastery can have knowledge, but not an active knowledge that they are paying attention to.
6. Now, if we understand what was meant by Aristotle, then we can either conceive that a person's will is completely dependent on that person's own will or that person's reluctance to do anything. That is to say that they choose to do what they desire to do or not to do.
7. Not everyone who stands firm on the basis of a rational and even correct decision has self-mastery emphasised Aristotle.
8. It is not relevant, if we use the word self-mastery or volition, instead of will.
9. What is of relevance is the fact that we recognise the faculty and acknowledge its instrumental part in ethos.
10. With this general admission, we are capable of using the its power, to demonstrate our resolution overtly.
11. In due time, we can apply this power to our mind and create a genuine method of ethics that we can adhere to efficaciously.
12. There is no intricacy in the matter of will, except the failure to utilised it, for an especial advantage.
13. Nothing is imposed upon us, if we decide to not permit its imposition.
14. Consequently, the notion that we are impeded of our it is not a philosophical question solely.
15. Our will manifests in our emotions and thoughts continually.
16. It accompanies the decision process and the emotional process as well.
17. We ascribe to the concept that the will is voluntary, involuntary in its desire.
18. Thus, every decision taken is conditioned to the ultimate determination of our will.
19. It is a necessity that cannot be ignored, on the argument that it is immaterial, since we are aware of its operational function, but we make the selection to express it.
20. We can debate the issue of the broader concept of what is free will, but that is better left for psychology.
21. The subject that mostly concerns will with philosophy is the facet of its capacity.
22. Our will has the capacity to execute whatever reasonable goal or task we have.
23. Once more, it is the quandary of want do I want to do or don't want to do?
24. Although there is an evident measure of logic to that asseveration, the determination is mostly associated, with ethos.
25. The Oracle is the moral guidance to ethos and a reference, for its validation.
26. Through my acknowledgement, I avow that there are many individuals that do not have the sufficient recognition of will to proceed its course.
27. They tend to ignore this great capability, with pretexts or thoughts to justify their demeanour.
28. This errant belief only complicates the introspective nature of our surmisal.
29. We establish ethics to our lives, so that we can have a stable balance that enables us to employ its concept.
30. In order for that to transpire, we must truly recognise the role of moral conduct in ethos.
31. Naturally, we become better people with the practice of ethics.
32. Philosophy teaches us, since the days of Socrates and Plato, the concept of will has been properly instructed.
33. Its actual interpretation is directly a matter of natural circumstance.
34. Perhaps the thought of being ignorant seems a harsh word, yet it is ignorance that prevents our will to prosper.
35. It is a logical conclusion that needs no further elaboration.
36. Therefore, when and where do we notice the power of our will?
37. We notice it, when we are strong in our resolve and it begins to nourish the body, mind and soul.
38. Its immediate effects are felt and sensed in a positive manner.
39. Where do we notice the power of our will?
40. It is fully perceived in the soul, with sudden conviction.
41. Just as with every symptom there is a clear manifestation.
42. If we ponder with a precise hypothetical analysis, then we would discover that the will is no different than the other properties of ethos.
43. Whilst desire is sometimes associated it. In this concept of philosophy, there is a distinction made.
44. The known distinction is that desire is more aligned to feeling and the will to ethics.
45. Thus, what we desire is not what we cogitate in our thoughts always.
46. Instead, what inspires us does resemble our will.
47. The Oracle defines desire as a yearning, and the will as resolution, because the attributes are entirely separate in their meaning and value.
48. The formula to obtain its power is found in the desire to not desist but insist.
49. If we insist with our persistence, then the likely outcome should be will power.
50. The reward for this insisting method is internal strength and a steady disposition.
51. And all of which contribute to the harmony of the mind, body and soul also.
52. The objective of any form of philosophy is to be logical and functional.
53. In this manner, we achieve this main objective prudently.
54. We use thought for knowledge and wisdom, but we use will for ethics.
55. Behaviour is a property of ethics that we cannot avoid, with an uninstructed ignorance.
56. If we were to make the general contrast, between ethos and the other elements of philosophy, then we would find that ethos is the model that we should strive for diligently.
57. It is quite healthy and efficient in its practice.
58. There are more advantages than there are more disadvantages.
59. However, we have the foolish tendency to forget this.
60. Our will is meaningless, if we do not believe in duty.
1. The Oracle defines duty, as the commitment or expectation to perform some action.
2. Duty may occur from a foundation of ethics or morality, especially in a respected culture. Many duties are based created by law, sometimes including a codified punishment or liability for non-performance. Performing one's duty may require some sacrifice of self-interest.
3. Cicero, an early Roman philosopher who discussed duty in his work "On Duty", suggested that duties can come from four different sources.
4. It is a result of one's personal character, or as a result of one's own moral expectations for oneself.
5. The specific duties that are imposed by law or culture considerably, depend on jurisdiction, religion, and social norms.
6. There is an important factor of duty that should be understood, as an element of ethos.
7. It is for the betterment of society and the values of democracy.
8. Our duty is to succour the poor and the voices of the wretched people outcast by society.
9. We have not progressed sufficiently, as a society to understand the necessity of our duties to the extent that we require the assistance of cognisance.
10. Thus, the notion of duty is not practical, if the cause is not rewarding or justifiable.
11. If we could measure our acts of truthful piety compared to our duty, then we would discover how different the comparison would be in nature.
12. An act of piety is reflective of the intention of that act, whilst a pious act of devotion demonstrates the degree of the religious devotion that overshadows the simple reference of that pious act.
13. Therefore, the act is considered a duty, when it is not incumbent, because of praise, but of the act.
14. Philosophy is the indication of duty, and from that duty, we can surmise the concept of ethos.
15. Verily, to acknowledge its role in ethos is to realise its function.
16. To be benevolent and dutiful is to be humble and reverent.
17. The actual recognition of those particular traits of our disposition is the acceptance of our duty.
18. With the admission of what we regard and comprehend it to mean, the concept of responsibility is introduced into the discussion.
19. The general argument is that with duty comes responsibility.
20. An earnest responsibility we either accept or ignore its entirety.
21. To serve the greater cause is to be dutiful. To serve the lesser cause is to be selfish.
22. Egoism is the greatest reminder of the worse of all vices.
23. It is centred, around the identity that wields dominion over us that is our ego.
24. Our failure to recognise that distinct oddity within us is forever our internal struggle and plight.
25. Until we have reached the fulfilment of that accomplishment, we are basically serving our own interest.
26. Duty is to always serve others, before oneself, and without a doubt there can be nothing nobler of a cause than to serve the need of a present community.
27. A community cannot function, if there is no will to serve that community.
28. There must be a firm system of belief that morally guides our community.
29. That robust system is acknowledged as ethics.
30. We can take into strong consideration the inclusion of will and judgement.
31. However, if we do not apply the capacity of thought, then the function is pointless and the cause even more.
32. The cause must ever be greater than the thought of one man.
33. The task may seem daunting and improbable, nevertheless it is admirable.
34. What we can achieve through our effort is the success of our accomplishment.
35. Our will and determination are the factors that form that correlation.
36. And from that correlation, we then gain knowledge and obtain wisdom.
37. The necessary knowledge and wisdom to provide us the fundamentals of ethos.
38. These worthy fundamentals are thereafter used to guide our pattern of behaviour.
39. We are inquisitive in nature and thus, we are constantly pondering and searching for immediate answers.
40. This thought process is attached to our conduct.
41. Our conduct must have moral guidance and a duty to serve.
42. Its purpose is the pursuit of a cause that is greater than our singular interest.
43. No interest can be more meaningful than the preservation of our beliefs.
44. And that is the principal reason we must strive to prosper in that endeavour.
45. Ethos is not only a basis of thought, but is an ethical system of comportment.
46. No one is born with ethics. It is an instructed teaching and learning.
47. There is so much to understand of humanity, as there is so little time to find the answers to our questions.
48. Whether we decide to embrace the concept of ethics is entirely unpredictable.
49. We can choose to accept it or merely disregard its function.
50. Society must determine, if mankind is prepared enough to follow the civility of ethics.
51. I believe that the benefit outweighs the uncertainty of that society.
52. Every aspect of philosophy has a logical premise and explanation.
53. It is either logical or illogical in its comparison and task.
54. The precepts of ethos have been for centuries revered and imitable.
55. Where virtue is the ultimate reward sought, duty is the basis of that concept.
56. The Oracle attests to the practicality of duty and virtue.
57. It is not for the Oracle to prove or disprove the notion of ethos.
58. Its significant purpose is to serve humanity, in whatever capacity.
59. Any structure of reasonable implementation must be governed, by reasonable thoughts.
60. Therefore, that is the reason that duty requires the criterion of judgement.
1. The Oracle defines judgement, as the natural evaluation of evidence to make a logical decision.
2. The general term has four distinctive uses that is applicable in philosophy.
3. Informal opinions are expressed as absolute facts.
4. Informal and psychological are used in reference to the quality of cognitive faculties and adjudicational capabilities of particular individuals, typically called wisdom or discernment.
5. Legal is utilised in the context of legal trial, to refer to a final finding, statement, or ruling, based on a considered weighing of evidence, called, "adjudication".
6. Religious is implemented in the concept of salvation to refer to the cogent adjudication of God in the determination of Heaven or Hell, for each and all human beings.
7. God's thorough assessment of a person's worth: a determination of "good" conveys a great value, whilst "evil" conveys the opposite, a worthless significance.
8. In philosophy, judgement is a relative part of the concept of ethos.
9. It is the evident culmination of thought and idea.
10. When we cogitate a thought and convert it into an idea, we require judgement.
11. We must be mindful of the state of mind in which someone acts against their better judgement, through the weakness of will that is called acrasia.
12. Socrates once said, "I cannot teach anybody anything. I can only make them think".
13. His words expressed were meant for the ability to obtain judgement, through thought.
14. It is what we contemplate and attempt to resolve afterwards.
15. We are better human beings, with it than without it.
16. It is critical in our thought process. We depend on its effect.
17. It defines our universal wisdom and knowledge.
18. The action taken by the mind is conditioned to the judgement of our thoughts.
19. What we ponder the most is not often, what needs to be addressed, through our noesis.
20. In the concept of ethos, philosophy indicates that we are responsible for our actions.
21. And from these deliberate actions, we assume that the correlative nature of our thought and action produces judgement.
22. The type of judgement that requires the proper decision and notice of the situation.
23. An arbitrary decision is no better than a speculative insinuation.
24. To be prudent is to be aware of the consequence, and to be thoughtless is to be mistaken in judgement.
25. Accuracy is not measured by how precise the thought is, but how effective is that thought.
26. If my actual cognisance and knowledge were not aware of each other or the thought applied, then my sound judgement would be inhibited and errant.
27. There would be no absolute clarity in my decision at all.
28. And that is the reason that ethos is an important exponent of philosophy.
29. It teaches people, the necessity to learn, what is right to wrong.
30. Until this lesson is learnt, human beings shall never comprehend the true message of moral guidance.
31. Thus, we shall be lost in our plentiful thoughts and judgement.
32. And confined in the process that has evolved, into a circumstantial obfuscation.
33. If we cannot determine, what is morally right from wrong, then how are we to distinguish a thought from an idea, when there is no judgement?
34. The induced requirement of it is paramount, in the function of its operation.
35. There can be no doubt that without sound judgement, our thoughts are merely futile.
36. This futility creates the uncertainty that disrupts our reactionary actions.
37. The cogent argument for ethos is sound judgement.
38. Sceptics can conclude that it is more of a psychological aspect than philosophical.
39. We can debate the premise for each belief in our prolepsis, but there must exist a pattern for it.
40. The wonder of the Oracle is the universal knowledge and wisdom it offers to the reader and of the interpretation of philosophy.
41. There is no need to proscribe by law the teaching of philosophy, if we are unable to adhere to its practice.
42. A practice that had evolved, into the basic principles of democracy.
43. As we reach the pinnacle of knowledge, we also reach the optimal stage of our mind.
44. Judgement is the imperative course to our decision making.
45. No one is immune from the thorough process that develops afterwards.
46. If we can surmise the feasibility of its original meaning, then we can easily determine the path of sound judgement.
47. This certain path is something from absolutely nothing.
48. Thus, if our mind cannot process the difference, between logical and illogical, then there would be no certainty or evidence of its involvement.
49. Humanity would be worse off, if it had no moral guidance.
50. We are intuitively aware of the presence of logos in our lives, and how it effects ethos.
51. So much of our thoughts and actions are attributed to philosophy?
52. And so much of our thoughts and actions correspond with judgement.
53. Honesty or the universal truth is the commencement of that evolution.
54. To error is not inconclusive to the sole criterion of ethos. It is to error and be ignorant of its significance.
55. A significance that could be agreed is of a noticeable recognition.
56. This unique recognition can be established, within the concept of philosophy.
57. Judgement is an element of ethos that characterises the format of which we acknowledge as percipience.
58. What we learn from it depends, on the observation we impose afterwards.
59. Each component of this philosophy is intended to resolve the intricacies of human interaction.
60. Judgement is one of those aspects of ethos that our societies base their necessary fundamentals, but it requires the observance of virtue.
1. The Oracle defines virtue, as a trait or quality that is deemed to be morally good and thus is valued, as a foundation of principle and good moral being.
2. The four classic cardinal virtues are temperance: prudence, courage, and justice.
3. In Protagoras and Meno, for example, Plato stated that the separate virtues cannot exist independently and offers as evidence the contradictions of acting with wisdom, yet in an unjust way; or acting with fortitude yet without wisdom.
4. In his work Nicomachean Ethics, Aristotle defined a virtue as a point, between a deficiency and an excess of a trait. The point of greatest virtue lies not in the exact middle, but at a golden mean sometimes closer to one extreme than the other.
5. The same rationale was expressed by Plato in Meno, when he wrote that people only act in ways that they perceive will bring them maximum good. It is the lack of wisdom that results in the making of a bad choice instead of a prudent one.
6. The connotation of virtue is often construed, in a different manner in philosophy than in religion.
7. Whilst the significance and concept are mutually in concurrence with each other, the properties are vastly different.
8. Philosophy agrees that there is no greater reward than virtue, but in Christianity the three theological virtues are faith, hope and charity.
9. Its purport in this interpretative induction is the cause to which humanity should strive to fulfill in ethos.
10. Subsequently, the relation between logos and ethos is of a great value and function.
11. Temperance is the moderation that gives us forbearance.
12. Prudence is the restraint that guides our awareness.
13. Courage is the fortitude that protects our belief.
14. Justice is the cause that provides retribution.
15. From these elements mentioned, we construct the concept of virtue.
16. Virtue must always be governed by these principles.
17. If not, there would be no actual justification, for the practical implementation of its usage.
18. We define ourselves as people of virtue, yet we are unable to adhere to its instrumental effect.
19. Nothing seems suitable, without the discipline of moral conduct.
20. Our societies and our democracies elicit the praise of virtue.
21. It has been attached to the history of our humanity, since its original inception.
22. It is the pillar of the state of moral excellence.
23. How we procure its attainment is the question that at times, eludes our consciousness.
24. To attempt to consolidate the main principle of its precept is to acknowledge its veracity.
25. The clarity of that argument is seen, in the truth of its purpose.
26. The notion of virtue is the procurement of ethics.
27. What we establish as foundation in our thoughts and emotions is connective to the relativity of our demeanour.
28. Thereafter, once we have reached that objective, we can demonstrate a pattern of a conduct of equity.
29. From this system of behaviour, we respond to the things and situations that interest or perplex us the most.
30. Verily, it is comparative to the laws that govern our societies.
31. Our societies require the provision of laws and adherence to govern, but virtue is the aspect of ethics that is mostly mentioned.
32. We can governed by the law of man and governed as well, by the law of philosophy.
33. As with the principle of law, there is a viable structure formed to comply, with our moral guidance.
34. To be virtuous does not imply to be religious.
35. What it signifies is to acknowledge a logical premise to establish.
36. One that exemplifies the precept of ethos that corresponds to virtue.
37. Human beings perceive, as they are cognisant.
38. When we are at that state of awareness, we then involve the participation of consideration.
39. It is a simple consideration to ascertain virtuosity.
40. We can either decide to follow a moral guidance or ignore the inducement to its enlightenment.
41. The sense of accomplishment is a common experience of our lives.
42. There is nothing more deserving than the satisfaction of that worthy accomplishment.
43. To be virtuous is to be modest and to not be is to be haughty.
44. Hauteur is not a property that should be associated to pride.
45. Pride is measured by a satisfactory accomplishment, and hauteur, by a pleasure of conceit.
46. We cannot recognise this distinction, unless we experiment this contrast of nature.
47. Virtue is the basis of our moral equilibrium.
48. It is the essential thing that describes our character.
49. It cannot be gained by mere intelligence, but by universal knowledge and wisdom.
50. The same knowledge and wisdom that is linked to other aspects of ethos.
51. Ethos is the common principle of philosophy that has been fundamental.
52. It has given humanity the opportunity of enlightening our thoughts in moral guidance.
53. Plato had realised that, because virtue was synonymous with wisdom it could be taught, a possibility he had earlier discounted. He then added "correct belief" as an alternative to knowledge, proposing that knowledge is solely correct belief that has been thought through and "tethered".
54. His profound interpretation of virtue and wisdom was a central point to how Western societies developed afterwards.
55. We can surmise that the philosophy of the ancient Greeks was reasonably efficient in its analysis of virtue.
56. Since it is known that both Plato and Aristotle in particular were exponents of it, their interpretations were meticulous examined.
57. Virtue has also formed an intrinsic part in several forms of religion.
58. Its attribute to philosophy is clearly definite in this remarkable context. "The most virtuous are those who content themselves with being virtuous, without seeking to appear so."
59. Thus, it is the acknowledgement of that attribute that precisely rewards the merit.
60. And from that merit, we seek to obtain the path to dignity.
1 The Oracle defines dignity, as the right of an individual to be valued and respected for their own sake, and to be treated ethically.
2. It is of great importance in morality, ethics, law and government, as an extension of enlightenment, and the concepts of inherent and inalienable rights.
3. "Let parents bequeath to their children not riches, but the spirit of reverence," quoth Plato.
4. Dignity is an inflexible principle that we strive to fulfill to a great degree.
5. It is common that we seek it, amidst the hour of need and solace.
6. All human beings are deserving of a quantum of dignity in their lives.
7. it needs no form of obligation, instead it a state of reverence that mankind has evoked with passion.
8. Any person can possess this quality, if that person decides conscientiously to embrace its actual concept.
9. What matters is that we apply its use in the practice of its purport.
10. Life is a complexity that we must confront quotidianly.
11. There is a state of being esteemed that we aspire to acquire its fruition.
12. It is the main precept that describes the manner indicative of dignity.
13. It is a general token of respect that is call solemnity.
14. From this solemnity, we discover the intrinsic nature of the person.
15. Aristotle said, "Dignity does not consist in possessing honours, but in deserving them."
16. He also said, "The man who is truly good and wise will bear with dignity whatever fortune sends, and will always make the best of his circumstances."
17. The indisputable truth in those consequential words are found, within the decision taken.
18. The demonstrative sign of dignity is the utilisation and the praxis of ethos.
19. No measure of it can be experimented, without the discipline of self-awareness.
20. The Oracle attests that the reason for dignity is the absolute affirmation of the universal truth.
21. We can think of it, as the selected choice for respect or belief.
22. Therefore, the relation with its function and its necessity is twofold.
23. On one hand, its function is to reward our dignified actions, and its necessity is to fulfill the cause of which it serves.
24. Within this philosophy, there is a certain similarity of pattern of thought that we ascribe to its inducement.
25. We either subscribe to the theory that our thoughts become ideas that progress into beliefs, or we do not assimilate the concept of that reality.
26. Whether it can be construed, as a reasonable paradigm of philosophy, that I shall not contest.
27. What I shall asseverate is the assertion that dignity is applicable to our conductual actions and thoughts.
28. Honour is a reward that satisfies our ego, but dignity is the culmination of the satisfaction of value.
29. If we only please our ego, then we nullify the purpose of our plight.
30. To serve any cause is an example of dignity. To not serve any cause is to forsake the precepts of philosophy.
31. Each fundamental of ethos has an authentic cause and effect.
32. What must be determined is the basis of that reason.
33. The concrete argument is not the concept of dignity, but the interpretation of its significance.
34. Once this has been effectuated, then it allows the observation of thought to proceed.
35. When this occurs, we reach the cognisance of the ultimate definition subjectively.
36. There is no indubitable thought that dignity is a factor that humanity attempts to preserve.
37. If we can make the surmisal that its contribution to ethos is not inconsequential, then we could realise the circumstance of that conclusion.
38. People often mistake what is categorically one thing from another.
39. What that means is that we assume we have universal knowledge, when it is a mere supposition.
40. Dignity can be compared to that thorough analysis.
41. To sundry individuals it is nothing more than pretension or a false pretense.
42. However to others it is a grave matter of immense principle.
43. If there was one thing that could explicate the meaning of dignity it would be serving, for the greater cause of humanity.
44. After all it is humanity that we must serve, instead of our own selfish interests.
45. As a society and democracy in general, we must procure the total preservation of philosophy.
46. There is no simplicity in philosophy that can be proven as a difficulty.
47. The simplest notions of philosophy are difficult to those that are ignorant of its capacity.
48. Subsequently, the complete understanding of this realisation is the result of awareness.
49. Dignity is the awareness of the mind's direct involvement, with the process of ethos.
50. Every specific element of ethos that has been mentioned within the Oracle originates, from the concept of philosophy.
51. This form of theism is not linked to religion or science, but to philosophy.
52. As with logos, ethos is one of the original pillars of the ancient Greek democracy and philosophy.
53. We cannot be ignorant of the existence of philosophy.
54. It is incumbent upon us to recognise the momentous implication that the instruction of philosophy offers as knowledge.
55. Dignity is the characteristic that all our scholars and mentors must always possess.
56. If they did not, the entire process of ethos would be void of its logical premise.
57. What we have not learn in logos, we must learn, with the application of ethos.
58. The sapient nature of both has given us the comprehension of its formal structure.
59. The Oracle has attempted to expound on the concepts of logos and ethos, with the utmost efficiency.
60. What follows logos and ethos next in the Oracle is titled pathos.