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-Pathos is the concept of emotions attached to sorrow and requires eudaemonia.



1. The Oracle defines emotions, as any conscious experience characterised, by intense mental activity and a certain degree of pleasure or displeasure.

2. Emotions are often intertwined with mood, temperament, personality, disposition, and motivation.

3. Experimenting emotions is having the sensation that may appear as if there is no thought, but mental processes are still essential, particularly in the meticulous interpretation of events.

4. Emotions are the states of feelings that result in the physical and psychological changes that influence our daily conduct.

5. The physiology of emotion is closely linked to the arousal of the nervous system, with various states and strengths of arousal relating, apparently, to certain emotions.

6. Emotions are also linked to behavioural tendency. Extroverted people are more likely to be social and express their emotions, whilst introverted people are more likely to be more withdrawn within society, and conceal them in an effective manner.

7. Often they are the compelling force, behind our motivation and aesthesia.

8. According to other theories, they are not causal forces but merely the syndromes of components, which might include motivation, feeling, behaviour, and physiological changes, but not one of these components is the emotion. Nor is the emotion an entity that causes these unusual components.

9. They involve different components, such as subjective experience, cognitive processes, expressive behaviour, psychophysiological changes, and instrumental behaviour.

10. I shall not elaborate the psychological aspect of emotions in depth, instead, I shall concern myself, with the philosophical aspect that the Oracle defines as emotions.

11. Aristotle had believed that emotions were an intrinsic component of virtue.

12. In the Aristotelian view all emotions correspond to our desires and capacities to feel.

13. Without them, we would be nothing more than heartless beings of indifference.

14. Even though our thoughts would be somewhat tangible, the expression would be impalpable.

15. There are numerous theories about the origin and cause of emotions, but philosophy recognises the thought they are connective with the mind.

16. The mind can control them, yet at the same time be controlled by them.

17. Herein is where we must distinguish the importance of the stability of the mind.

18. If the mind is unstable, then the emotions are certainly affected.

19. Thus, our mood is affected as well, and consequently, our volition.

20. It is very significant that the concept of erratic behaviour and thought be linked to the equilibrium of our mind and emotions.

21. In philosophy pathos is a vital component to the earnest rudiments inspired by the Oracle.

22. Pathos reflects the profound emotions expressed, in our daily thoughts and behaviour.

23. Sorrow, anguish, pain, depression, anger, felicity, stability, excitement, hope, solace amongst others are evident manifestations of human emotions.

24. There is no apparent definition of emotions, except that it is abundantly seen in our attitude.

25. There is where emotions are connected to our conductual mien.

26. The basic assumption is that they are the constant uncertainty in pathos.

27. We presume to know what they are and what they represent.

28. However, there is an insoluble mystery, about its nature.

29. They are invariably in concurrence to the reference of philosophy.

30. At times, the notion of what constitutes as an emotion does not seem to be the case.

31. What differentiates emotion from thought is the reaction of each one.

32. Thought is caused by a contemplative reaction, whilst emotion is caused by a sudden action or adiaphoron.

33. It is true that either one can be congruent or incongruent in composition.

34. The general perception is that emotions are not that facile to be discernible.

35. In our world of perception and interpretation, we discover the contrast of that analysis.

36. We believe that we can control either of them with our will.

37. The reality is that our will plays a major part in controlling emotions and thoughts, but it is due to our logic and wisdom that any erratic thought or emotion can be subdued.

38. This unique hypothesis can be understood, with a studious introspection afterwards.

39. This allows us to be aware of the distinction and effects of both thoughts and emotions.

40. Philosophy depends on them to survive and to maintain its foundation.

41. The challenging thing about them is the necessary basis for its reason.

42. Perhaps philosophy will never resolve the enigma about emotions, with its persistent aporias.

43. Nevertheless, as with thoughts, their function is practical to our lives.

44. The idea that they are incompatible to thoughts is an incomparable presupposition.

45. What is then known, as incompossible is verily, a logical premise of both components that have been exposed.

46. As a firm exponent of this philosophy, I can agree to the premise of that argument.

47. The balance we have in our emotions dictates the motive, for our actions and contemplations.

48. The mind is the recipient and at the same time the instigator of human emotions.

49. It can stabilise them to a great degree or unhinge them entirely.

50. Therefore, the direct relation that they have, with the mind is attached to our cognisance.

51. From our observant cognisance it proceeds to our judgement.

52. Eventually, it is our sagacious judgement that will determine the consequence afterwards.

53. We are very capable of expressing any emotion good or bad, as we are incapable of deciphering its actual meaning.

54. The intention of the Oracle is to present the philosophical observation of emotions and eupathy.

55. Unless we attempt to understand the complexity of their nature, then we are doomed to failure.

56. Emotions cannot be misconstrued, in the capacity of its existence, when their presence are assured to be conspicuous or inconspicuous.

57. If there was a manner that could provide us with answers to our emotional episodes of stable or unstable experiences, then we would immediately be horrified by that obfuscation.

58. Emotions are the natural expressions of our constant thoughts unfolding, in our mind and behaviour.

59. The Oracle believes in that concept, and it promotes the basic awareness of human emotions.

60. Emotions must function along with thoughts, but it coexists with instinct.



1. The Oracle defines instinct, as the inherent inclination of a human being, towards a particular difficult behaviour. The simplest example of an instinctive behaviour is a pattern of action prolonged.

2. Any behaviour is instinctive if it is performed, without being based upon prior experience that is, in the absence of learning, and is therefore an expression of innate biological factors.

3. Instincts are inborn complex patterns of behaviour that exist in most members of the species, and should be distinguished from reflexes.

4. As with emotions, our argument is mostly a philosophical one than psychological.

5. The Oracle does not require scientific research or theories to establish its function, when it is intrinsic to its practice.

6. Instinct has always been considered an inexplicable mystery that we have attempted to expound, with reasonable cause.

7. A human being is dependable on it as much, as with thoughts and emotions.

8. Although it is mainly a subconscious reaction that is different than thought, its essence forms a vital part of our awareness.

9. The sequence of its effect is demonstrated, in its profound interaction with thoughts.

10. The simplicity of that variable interaction is noticeable, when the process of thought is interrupted.

11. That precise interruption proceeds to a reactionary impulse, without contemplation.

12. Instinct does not require thought, because it is a natural function that operates independently.

13. Aristotle once said, "Man is the only animal capable of reasoning, though many others possess the faculty of memory and instruction in common with him".

14. Therefore, we are constantly reminded, about the role of instinct and its involvement in human synergy.

15. Its utilisation is imperative to human conduct and the mind and body.

16. Its continuity has a logical signification that we interpret, as the validity of its reason.

17. The veracious denotation of instinct has been attached to the gravity of its implication.

18. Even though we cannot construct an idea from it, we can at least, use its operation in the process of our alternative options.

19. What matters is not its origin, but its function in pathos.

20. Emotions are conflicted by it, and thereby, our instinct is integral to the structure of pathos.

21. Thus, the fundamental question that philosophers have is to what extent does instinct cause thought and emotion to interfere?

22. We can suppose the answer through a hypothesis, but the answer would be a mere speculation.

23. The Oracle acknowledges the concept of instinct and the part that is involved, in its interaction with thought and emotion.

24. Whether the emotion supersedes the thought can be refuted.

25. What we cannot refute is the immediate effect that instinct has in the considerable outcome of our actions.

26. How these actions are achieved through it is congruent to the ability it possesses.

27. Instinct is relevant to pathos, because it is implicitly linked to the process of emotion.

28. Nothing about it is unnatural, since its formation is natural and regular.

29. It is very analogous to the precept of ethos.

30. There is no pattern in it, with the exception of its effect.

31. Consequently the instinctive action concludes in the pertinence of our reactions.

32. What must be defined is the basis of what comprises our natural instinct.

33. Our natural instinct can be understood, as the contradiction to logic.

34. Unlike logic it is the opposite. It does not impose with thought, but by a sudden reaction that is impulsive.

35. When we cogitate, our mind is active. When we use it, our behaviour is unpredictable.

36. Then, our instinct is the unreasonable impulsion that can be either good or bad depending, on the developing circumstance.

37. We often select thought to conduce our mind, but our instinct is what provides an alternative.

38. Perhaps it can be best explained in the end, as an irresistible part of our human mind.

39. Instinct corresponds to the state of our mind and will.

40. A person can make the general assumption that however odd it may seem, it is parallel with thought, when speaking of human behaviour.

41. If we spent our time emerged in thought, as we did with instinct, then we would discover that the contrast between them is not that unordinary as we once had presupposed.

42. There is so much to observe and understand, about the valid criterion of its concept.

43. Philosophy teaches us that emotions are never quite predictable, since instinct is always present in our lives.

44. Whatever notion we share about it is similar to the strange sensation of its collaboration.

45. As humans, we function with the basis of logos and ethos, yet the element of pathos is included.

46. Pathos is a state of mind connected to emotions, instinct, perception, suffering, equanimity and intuition.

47. All of these main properties of pathos are meticulously described in the Oracle.

48. To discern the truth, a person must know the difference of what is actually validity than supposition.

49. This analysis is exactly the reflection that we fail to recognise, when comparing instinct to thought, behaviour to impulsion.

50. There is no absolute need to attempt to obsess ourselves, with the elucidation.

51. What we need to know is the fact that instinct has forever been with us, since the initial inception of mankind.

52. Whilst we acknowledge its presence, we must be mindful of the absence of thoughts and emotions, when they compel us to react.

53. Our reaction as well as our action are the combined effect of the distinction of the mind to separate instinct from thought.

54. I am strongly convinced that the world one day will rely on thought than instinct.

55. What I cannot foresee is the situation to our sense of accomplishments, because we shall either remain disinterested or fascinated, by the concepts of philosophy.

56. Theism promotes the sufficient awareness of philosophy and the creator.

57. A concept is not functional, if that explored concept is not accurate.

58. Thus, the description that has been mentioned of instinct is in accordance to this theist philosophy.

59. What you perceive is not always, what is correct.

60. Instinct is meaningless, when there is no manifest perception.



1. The Oracle defines perception, as the organisation, identification, and interpretation of sensory information, in order to represent and understand the presented information, or the environment.

2. Perception is not only the passive acceptance of signals, but it's also shaped by the recipient's learning, memory, expectation, and attention.

3. In philosophy, perception is a function that permits the mind to interpret the concept of pathos.

4. It is a valuable contribution to the mind, since it can be definite in its observation.

5. Once our cognition is utilised, the thought becomes perception.

6. There is a pending issue that humanity attempts to understand about it.

7. What we do not realise is the impact that perception has on our thoughts and entelechy.

8. It is aligned to thought and vision. It reacts to our decisions and actions.

9. It gives us the contingency to perceive with our cognisance, the sufficient amount of natural comprehension.

10. From this comprehension, we then react accordingly to our thoughts or perception.

11. What is logical is reason, what is instinctive is reaction.

12. Therefore, our mind is strictly mechanical, in the singularity of that process.

13. Perception is accredited to our senses, since it is intrinsically mutual in its capacity.

14. But the obvious question is, why does it induce the consequence that ensues afterwards?

15. That is to say, what induction can be surmised, with the action of perception, without the application of thought?

16. So much about thought is relatively insoluble to our understanding.

17. This is where perception is activated to attempt to decipher that abnormality.

18. Without the consuetude of its function, we are inhibited to understand the entirety of its meaning.

19. We might think that we perceive the truth, but the actual truth is sometimes, far from our casual suspicion.

20. The absolute transparency in that statement is found, in the task that perception fulfills.

21. There is a part that we perceive that penetrates, through our senses, when we are focused on the singular object that captivates our attention, whilst there is another part that surges always from our own mind.

22. Thence, the relation between mind and thought is present within perception.

23. The remarkable thing of its effect is the fact that perception can be applied to thought and instinct.

24. When we analyse that phenomenon, we are aware of that unique distinction.

25. The Oracle avers the concept of perception, as a natural function of pathos.

26. Even though emotions that are construed with pathos are negative emotions, the concept is fathomed, through our expressions.

27. Perception is a peculiar trait that forms a link with our mind.

28. Percipience is the awareness that observes our thoughts and emotions.

29. What matters is not the candid admission of that comparative contrast, but the question, about our lucid interpretation of those definitions.

30. Whatever reason or justification we assume, can only further our suppositions.

31. Pathos is an eternal conflict that stirs the process of harsh and emotional burden.

32. It is a laden experience that as human beings, we struggle to understand its meaning.

33. This is when perception serves the cause of formulating an effective resource for the mind.

34. Seldom does the composition of the mind require a thorough explanation.

35. Our perceptible ability to obtain the awareness to use its application is imperative to our essence.

36. We are by nature curious individuals that are explorative in our search for the universal truth.

37. Whether we agree to the notion that our emotions and thoughts are connected to perception is of an entirely debatable question.

38. Nevertheless, we must concur to the possibility that our deep emotions dictate the process of our actions.

39. Pathos is an element of philosophy that often is examined, through a psychological perspective than philosophical.

40. In the end, the only concept that should concern us is the reason for its introspection.

41. I rather concede to the theory that perception is necessary.

42. Verily, if we then possessed enough acuity, we should also possess equally, enough genuine perception.

43. We are connected through our thoughts and emotions, through it.

44. We are pensive and inquisitive people that acknowledge the correlative nature of pathos.

45. To attempt to understand the complexity of perception is to attempt to determine, the reason.

46. Perception can be fully established, within the firm structure of pathos.

47. It is a vital tool to be implemented, with logic and wisdom.

48. Our logic provides us with the application and our wisdom, with the basic knowledge.

49. Therefore, the concept of pathos is then defined, by the cognisance of perception.

50. Our acute perception functions in agreement, with our mind.

51. From our mind, we are able to perceive known or unknown thoughts at will.

52. The origin of those thoughts contemplated are sufficiently conglomerative, in the process of its praxis.

53. I do not doubt the significance of perception in pathos, instead, I merely seek its viability.

54. Philosophy is the way to meditative thinking, and it is the solution to our challenging predicaments.

55. Problems are solved by solutions, but they are assisted, by knowledge, wisdom, awareness and perception.

56. Until we accept the realisation that our emotions are compatible to the uncertainty of thought, then we are unable to understand the answers to our questions.

57. For every question there must be an absolute answer.

58. Either we find reason in philosophy or we stray away from universal knowledge.

59. Remember it is because of philosophy that we have a foundation of universal knowledge to teach and learn from.

60. Perception is a common factor in pathos, yet it is overshadowed by intuition.



1. The Oracle defines intuition, as the ability to acquire knowledge without evidence or conscious reasoning, or without comprehending how the knowledge was acquired in the end.

2. There are philosophers who contend that the word "intuition" is misunderstood at times or misused to mean instinct, truth, belief, meaning, instead realms of greater knowledge and other subjects, whereas others contend that faculties such as instinct, belief and intuition are factually related.

3. Plato in his book Republic attempts to define intuition, as a fundamental capacity of human reason to comprehend the true nature of reality.

4. In his works Meno and Phaedo, he describes intuition, as a pre-existing knowledge residing in the "soul of eternity," and a unique phenomenon by which one becomes conscious of pre-existing knowledge.

5. He provides an example of mathematical truths, and posits that they are not arrived at by reason. He argues that these truths are accessed using a knowledge already present in a dormant form and accessible to our intuitive capacity. This concept by Plato is also sometimes referred to as anamnesis. The study was later continued by his followers.

6. The metaphilosophical assumption that philosophy depends on intuition has recently been challenged, by some renowned philosophers.

7. Countless theories have been proposed before about it, but I shall concentrate on the matter of its relevance.

8. Its practicality is functional with thought and emotion, when neither is inhibited.

9. Thus, it can serve multiple purposes; but more importantly, it is the vehicle that coincides, with our instinct and mind.

10. What we obtain as knowledge is at times, the sole source to our connection to our mind and conduct.

11. Ergo, the circumstantial nature of its participation in pathos is not a subjection that we can dismiss so lightly.

12. To consider the concept of pathos, we must introduce the component of intuition, since it revolves around our emotions.

13. I have established the logic of the usage of intuition in this philosophy. Now, I shall elaborate the process.

14. Intuition is a unique form of knowledge that has not totally developed, because of a lack of natural comprehension.

15. What we cannot decipher in life, we tend to ignore or discard its practicality.

16. However, the main concept of intuition has been defined, as a useful function of the mind.

17. It must be treated like instinct, as a common factor in the process of our telic evolution.

18. We evolve as human beings and afterwards, we seek knowledge and wisdom.

19. There is a lot that could be learn of the great significance of intuition.

20. It is very unfortunate that we either fail to realise its effect or we choose to ignore its prime capability.

21. Within this capability is the realisation of an ongoing process that involves the concept of pathos.

22. The Oracle attests the daily need, for the utilisation of our intuition.

23. It is not a voluntary action like thought or an involuntary action like instinct.

24. What it represents is the alternative to thought and instinct.

25. Intuition can be learnt and then applied to our amassed knowledge.

26. How we apply it is based, on our assertive actions.

27. The specific averment of that postulate is defined, in the composition of our conspicuous interpretation.

28. Our mind is always in the continuity of thought, from day to night.

29. It is a consideration that is repetitive in nature and indefinite in circumstance.

30. Philosophy is the ultimate definition of universal knowledge and wisdom.

31. When we discover that wondrous realisation, we are amazed by the power of the mind.

32. And that is the reason that intuition is an indispensable element to pathos.

33. Emotions are unpredictable and unstable. That is why they require sound thought and intuition.

34. We can be proficient with the masterful skill of learning.

35. Our analysis or hypothesis of pathos can be correct to psychology.

35. Yet, we must be aware of the general contrast of each principle.

36. Therefore, it is incumbent upon us to distinguish the difference.

37. A genuine philosopher will attempt to expound his theory or concept with logic, whilst a psychologist, with the premise of the study of the human brain.

38. There is no irrefutable proof that can be surmised, as irrefragable then.

39. What is knowledgeable in effect, is the principal reason that we use intuition.

40. The present implication of its effectiveness is found, in the pattern of its usage.

41. It can be understood in many ways, but it is applied, through our knowledge.

42. That particular knowledge that gives us the comprehension we need to explore our existential intuition.

43. The consequential effect of its use has been discussed at length, but few philosophers have been able to offer a concise definition of its actual origin.

44. What we understand about intuition is the necessity of its function, as in the case with instinct, thought and emotion.

45. Once more, the common sense that prevails is that we are a genuine race of beings that respond to thought, instinct, emotion and intuition.

46. Without these elementary components, our mind would fail to establish a pattern of logic.

46. Pathos is recognised for its capacity to be expressed, in a broad range of emotions.

47. The dilemma that we are confronted is the reason, for our emotional unbalance.

48. All the elements of pathos are experimented, and then resolved, through the conceptual decipherment of our thoughts.

49. The key to intuition is the absolute recognition of its application.

50. If we are capable of understanding this premise, then we should be capable of understanding its basis.

51. A function cannot operate, if that function is not conducive to the mind.

52. Therefore, intuition is a fundamental aspect of pathos, because it is a mechanism that allows us to cope with emotions.

53. To be understood as a person is what we strive for in our lives, but to recognise the difficulty of that process is the acknowledgement of our wisdom.

54. Thus, when we effectuate the contemplation of what pathos signifies, then we have reached the ultimate state of that awareness.

55. Philosophy is not intended to be intricate in nature, instead, it is predicated on the logical precepts of its foundation established.

56. The Oracle needs no proof of science or religion to elucidate its natural criterion.

57. We must process the concepts of philosophy, including pathos.

58. Emotion is a pivotal part of the nucleus of our mind, as is thought.

59. The question is why do we continue to experience its negative side more than its positive side?

60. Wherefore, do we continue to experience this dark side that is called suffering?



1. The Oracle defines suffering, as an experience of intense unpleasantness and aversion associated, with the perception of harm or threat of harm in an individual.

2. Suffering is the basic element that makes up the negative effect of affective phenomena.

3. The opposite of it is pleasure or happiness, but suffering is often categorised, as a physical or mental stage.

4. It may come in all degrees of intensity, from mild to intolerable. Factors of duration and frequency of occurrence usually compound that of intensity. Attitudes towards suffering may vary widely, in the sufferer or other people, according to how much it is regarded as avoidable or unavoidable, useful or useless, deserved or undeserved.

5. Hedonism, as an ethical theory, declares that good and bad consist ultimately, in pleasure and pain.

6. There are several hedonists, in accordance with Epicurus and contrarily to popular perception of his dogma, advocate that we should first seek to avoid suffering and that the greatest pleasure lies, in a robust state of deep tranquility called ataraxia that is free, from the worrisome pursuit or the unwelcome consequences of ephemeral pleasures.

7. Suffering is the culmination of the most horrible state of human affliction imagined.

8. We can debate the real issue of its rudimentary cause with a cogent justification, but the argument will be limited to fathomless presuppositions.

9. In the end, what matters is not only the omission of the cause, but the failure to not acknowledge the admission of the truth.

10. Suffering manifests, in the multiple facets of our quotidian lives.

11. It can appear in the guise of pain, sadness, encumbrance, anxiety, stress, depression etc.

12. Its degrees vary from mild to severe, and it can seem very physical, mental or emotional.

13. It does not necessarily distinguish, from either degree of its variable.

14. It can be at variance, a sudden stage or a gradual stage of unbalance.

15. To be mindful of its existence is to be prepared, for its uncertain nature.

16. It is an unfortunate circumstance that the world is plagued with suffering.

17. Whether we acknowledge its existent reality is a matter of interpretation.

18. Humanity through the seed of corruption has forsaken the need to rid the world of this agonous state of depravity.

19. However, the one thing that we must realise is the fact that its consequence is lethal and cruel.

20. Suffering is demonstrated in several forms that we are wont of its unwanted presence.

21. The unusual composition of its nature is what has perplexed the minds of philosophers for decades.

22. We have been instructed that suffering is the root of our misery, yet we have not understood the inducement.

23. From the clear induction that has been surmised then, it is the evident sign of the discomfort of the soul and mind.

24. Hitherto, the relation between the mind, body and soul has been always attached to the plight of suffering.

25. We can examine the original process that causes it and come to the conclusion that it is a natural sequence of episodes that have been defined or not.

26. The Oracle accentuates the concept of suffering within pathos.

27. The obvious characteristics of pathos is conceived in the aversion of emotional crisis.

28. Its actual perception we can apply to the tangibility of our common sense.

29. This form of logic is accessible to the analysis of our perception of it.

30. There are different levels of suffering and each one of them deals, with the degree of its variety exposed.

31. All of these levels are experimented, in one form or another.

32. At times, we could be unaware of the distinction of one level or the other.

33. Nonetheless, we must cope with the uncertain realisation of what does suffering resemble and mean?

34. Plato said, "A state arises, as I conceive, out of the needs of mankind; no one is self-sufficing, but all of us have many wants."

35. If we could comply with that notion, then the concept of a society would be constructed, on the principle of the betterment of the state.

36. To determine the factors that contribute to suffering, we must procure the sufficient understanding of its definition.

37. Herein is, where the decisive point of the argument is putative.

38. There is no indubitable thought that could dismiss the relevance of suffering.

39. Nothing is equal to the state of universal suffering.

40. The question is humanity prevalent to the universal suffering of our societies?

41. Perhaps the concept of human hardship can be entirely interpreted, as the apparent contradiction of our reality.

42. Suffering is the veritable reason that we attribute the acknowledgement of the worse period of our lives.

43. When we are sad we suffer. When we are in pain and agony we suffer. When we are unstable we suffer.

44. It is the constant uncertainty of it that we struggle to find a logical solution.

45. We either subscribe to the thought that we are no better off than in the past or that we are unable to adhere to the logic of that interesting consideration.

46. Could we not concur to the possibility that we need to examine studiously, the horrible finality of suffering, in order to erradicate its existence?

47. The time we would dedicate to that task would be timeless, since it would require an implausibility to occur.

48. The world is full of incredible cases of human suffering that we cannot recognise its effect so plainly.

49. There is no human being that desires to be wretched in life or stricken with suffering.

50. To suffer is a horrendous consequence, but to suffer alone is worse. It is to be imposed, by an unyielding phantasmagoria.

51. That horrific nightmare can result then, in an inscrutable truth.

52. A truth that we must accept, with no actual guarantee of its resolution.

53. We can attempt to equate endless theories to the connotation of suffering, but its description is relatively indefinite.

54. Any form of philosophy deals, with the cause and effect of an imminent problem or situation.

55. The urgent thought that my pain is greater than another person is considered invalid, since the concept is not measured, on the concomitant demonstration of human affliction solely.

56. The Oracle prefers the analogy that we receive as much as we give, in the context of its complexity.

57. Hence, we are the immediate recipients of a cycle that is repetitive in nature.

58. From the profound chasm of suffering, the concept of respite is then conceptualised.

59. Time will determine the answer to the question of how do we recognise the degree of our suffering.

60. Perhaps the answer could be discovered, in the discernible trait that is our equilibrium.



1. The Oracle defines equilibrium, as the balance to all that we have or seek. It is neither of any extreme and its purport is to provide a just measure of mental stability.

2. It is the presumable opposing force, against the instability of our actions and decisions.

3. Equilibrium is the final property of pathos and its function is to stabilise the mind.

4. Its recourse is frequently sought, through the aspect of our necessity to have balance in our lives.

5. Plato said, "He who is of calm and happy nature will hardly feel the pressure of age, but to him who is of an opposite disposition youth and age are equally a burden".

6. We must comprehend the eloquent words of Plato thus expressed, as a vision of how to conceive a pluralistic state of cognition.

7. The concept of enlightenment is mentioned by philosophy, but equilibrium has been attached to its process.

8. This is the general reason that equilibrium is necessary in pathos, and in the mind, body and soul.

9. The ultimate preservation of philosophy is explicitly seen in the teaching of its precepts.

10. If we do not have the sufficient recognition and wisdom to obtain equilibrium, then we are unable to understand the process that develops afterwards.

11. Equilibrium is an integral part of pathos, and therefore, we must concede to its reasonable validity.

12. There are multitudinous ways to reach this unique balance, but only a handful of people reach its optimal perfection.

13. Philosophy is not to be mistaken for religion, instead it is the prime realisation of a belief that requires only practicality, as its utilisation.

14. Whether the concept of equilibrium is understood is primarily the question.

15. The Oracle does not require a description of it to know the actual meaning of its capacity.

16. As exponents of its instruction, we rely on the interpretation of its teaching.

17. The basic understanding of that premise is the fact that it corresponds to the universal truth.

18. The veracious composition of that realisation acknowledged is the natural expression of philosophy.

19. We attempt to use the applicable method of thought to accomplish the balance we need to proceed to the state of our awareness.

20. By realising that, we are able to define the quintessence of the structure of pathos, with much clarity.

21. An apparent structure of our equilibrium would be the concept of our mental, physical and emotional state of mind.

22. The arbitrary notion of our interpretative vision, about the significance of equilibrium is demonstrated in the decisive point of convergence, between instability and stability.

23. It is truly impossible to know the origin of the distinctive separation, except that it is an opposite extreme from one another.

24. We could take into great consideration, the unusual correlation that the mind, the body and soul share, with the attainment of equilibrium.

25. There can be no harmony or tranquility, if the mind, body and soul do not experience balance.

26. For that one reason, we need it to be able to achieve a broad enlightenment.

27. Therefore, this concept of philosophy is in accordance, with the principles of other theories explored of its nature.

28. Our specific preference is to acknowledge the the consequence of ignoring the function of equilibrium.

29. Any errant misconception of it could cause a dismissal of its relevance.

30. In the end what should matter is not what others perceive, but what we are inclined to understand.

31. To better understand something, there must be a balance in our thoughts and actions.

32. Equilibrium is that certainty that we can use to maintain our cognition.

33. With it, we can explore the fundamental aspect of its purpose afterwards.

34. Nothing in this philosophy is designed to bewilder the mind, instead to assist it in its capacity.

35. We are responsible, for our actions, as with our active decisions.

36. Life is a matter of common circumstances that we either accept or ignore.

37. We can choose to be aware of the necessity of equilibrium or we can be ignorant of its usage.

38. In whatever manner we decipher that analysis, we are consciously, a participant of its function.

39. People are with frequency troubled, by the instability that affects them.

40. They appear to be incapable of distinguishing the value of a sound mind.

41. The mind must have equilibrium to be functional, and adapt to the situations that are ongoing.

42. I can further explain the notion of equilibrium, but it is not necessarily needed.

43. What is required is the comprehensive nature of its involvement in pathos.

44. It is within the general concept of pathos that we are reminded of its effectiveness.

45. Whilst it is certainly true that absolute insanity disrupts the state of equilibrium, the body can still function, under instinct and to some extent with intuition.

46. The process is a difficult one to surmise with deliberation.

47. Even though it is indeed a practical issue, the supposed concept is yet to be proven, as fully effective.

48. Therefore, the idea that we can survive on mere instinct and intuition is highly debated.

49. Then, without the contributing factor of equilibrium, our judgement and actions would be nullified.

50. We all have experimented the fascination, with instability and stability.

51. Equilibrium is the essential reason, for the distribution of universal knowledge and wisdom.

52. Our mind is constantly being challenged and disruptive, with the merciless bombardment of thoughts and emotions.

53. They are very ambiguous and at times unpredictable, in their interesting composition.

54. The Oracle is predicated on the precept that pathos is a just component of understanding philosophy.

55. We cannot forget that every property of the principles of philosophy are devised, for a basic reason.

56. Time is the undeniable judge of all our actions and decisions taken.

57. Philosophy has forever been considerate and aware of the interminable thing that is called time.

58. It is us the human beings that have then evolved, into intellectual tellurians of the planet.

59. But why do we struggle to be in control of our emotions and thoughts?

60. Why can we not realise the meaning of the concept of eros?

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23 Oct, 2018
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