The Oracle Chapter 4 (Anthropos)
Society
(Koinonia)
1. The Oracle defines society, as a system structured amongst human beings that is designed to relate them to the mores and laws established.
2. Its conception is vastly utilised for the foundation of genuine beliefs and knowledge. Videlicet, society is the prime example of human rational thinking and sagacity.
3. Its configuration adhibits the realisation of a certain pattern of thought that is conducive to logos and ethos. From amongst the world of mortal men, there are a selective few of them that are born, with the impeccable acumen of intellectual insight and the scibility of the principles of philosophy.
4. How we describe society is based on the idea of what we perceive to be congruent and the consilience of different elements of thoughts and instruction that construct that configuration of society.
5. Socrates said, "Most people, including ourselves, live in a world of relative ignorance. We are even comfortable with that ignorance, because it is all we know. When we first start facing truth, the process may be frightening, and many people run back to their old lives. But if you continue to seek truth, you will eventually be able to handle it better. In fact, you want more! It's true that many people around you now may think you are strange or even a danger to society, but you don't care. Once you've tasted the truth, you won't ever want to go back to being ignorant".
6. Within the fundamentals established of society, there are reasons and truths that define our thoughts and are compossible with the concept of society. Reasons are measured by logic and truths by reasoning. To many thinkers and believers, truths are measured by faith or reason alone.
7. It is significant that we comprehend the meaning of society. "To move the world we must move ourselves,” said Socrates. What is meant by those emphatic words is that in order to progress, one must be be conscious about what is worthy from what is not worthy.
8. Society provides people the ability to conform or be innovative. What is relevant is its understanding and transcendence. It is meant to be a path of unity and co-existence than the vanity of the ego and the obsession of our desires. A person must recognise that wisdom is not an innate trait or acquired, without the fulfilment of knowledge.
9. Society is viewed as something that represents the values and ethics of human beings. Within everyone one of us, there is a unicity in our traits and determination in our causes that bond us, with the emerging concepts of society.
10. There is a fountain of sagacity in society, when we drink from that same fountain and others do as well. It does not signify that by imbibing from that fountain, a person is endowed with sagacity. That person merely begins the process of comprehending the value and purpose of society.
11. We must remember that a strife is a plight with a cause, as well, it is a reason for a purpose. To strive for the betterment of the many is more worthy in altruism than to strive for the betterment of the few. We could either choose to be persons of avidity or persons of conviction.
12. It is philanthropy and not misanthropy that is the mechanism to a viable society in which the value of others surpass the value of the one. There is a distinction between the oppressed and the oppressor. The voice of the oppressed speaks the truths of the oppressor. Epictetus said, "We are disturbed not by things, but by the views which we take of them".
13. Plato had stated that an individual is just when each part of his or her inner self performs its functions without interfering with those of other elements. If a society is to function and be potent enough to sustain itself, it must have a purpose and meaning for which it can be substantiated and enduring.
14. To rise up against vile tyranny and evoke the passion of a just equality is the beginning to a lasting union of brethren and community. This union and community eventually, sets forth the ideas of a society that is just and equal to all.
15. A wise man is much better than a presumptuous man, for a wise man was once ignorant, but the presumptuous man will always remain an ignoramus. Society in that contrast offers the insight into the different aspects of thinking and its lack of rational thought.
16. Within the notion of a society, there is an emphasis about the impression of superficiality than the reality of authenticity. Videlicet, we often dictate our will upon others, while at the same time, forgetting to be humane and just towards others that dissent from our views and beliefs.
17. Society is supposed to be the selection of a structured community, but there are times, when what we construct about society is not the same as what we construe about its optimal function. A reason does not justify the belief. It merely offers an intended purpose for that belief. The truth is never justified entirely by the reason.
18. What we fear about things are not the same as what we doubt, or what we seek is not the same as what we discover. Society's responsibility it not towards itself, but towards the people that it represents in its totality.
19. We cannot return to the past or change the outcome of the future that does not exist. We can only construct from the past and learn for the future. It is the present that we can control and change. If it was only merely a selection of man to create his own Utopia with the power of his mind, then that Utopia on Earth would be a plausibility for all reasonable mankind to enjoy. Unfortunately, that notion would have to be in compliance with a prevailing and universal thought of complete submission to a rule of thought that was imposed, not by the order of the mind, but by the order of reality.
20. In society, there are countless people that walk behind their shadow unwillingly, and there are people who lose themselves in their opaque shadow. It is for society to teach and impart the value and validity of community. Epictetus said, "When you are offended at any man's fault, turn to yourself and study your own failures".
21. A person's tribulation is measured in the wisdom of words and deeds, not by the blind path of his mistakes. That person that toils in his errors, must first learn the lesson of his mistakes to be able to know the meaning of their impact.
22. Socrates had believed that philosophy should achieve practical results for the greater well-being of society. He attempted to establish an ethical system based on human reason rather than theological doctrine. Socrates pointed out that human choice was motivated by the desire for happiness. Ultimate wisdom comes from knowing oneself.
23. It is relevant to the thought that ethics and logos make a great part of society, when utilised and adhered to their worth. We cannot permit that the individual who is greater in stature and status be the ultimate voice of society, and the individual that bears the stigma of the persona non grata be rendered to the voice of the silent.
24. When we are beholden to our visions and committed to their fulfilment, this is what makes ordinary people cognisant about the society they belong to. There is a path a person must choose that will mark that person, either be a somebody or remain a nobody.
24. Be not what the world perceives about you, but what the world should know that verily represents you. If society is the social construct that we deem rational, then it is we humans that must think rational. From one virgin thought, an entire society can learn and be edified on that conviction.
25. To admit to the idea of conformity is to deny the right to disconformity. This is when people become contemplative and creative. This is the philosophy of self-awareness and self-acceptance.
26. To accept your imperfections is natural. To assume a perfection is unnatural. When you acknowledge the most humane thing about yourself, it is to admit that you are a flawed being.
27. A world according to man is a world full of contradictions and erroneous history that has doomed prior societies. A man must question his pride and know what defines his persona and his legacy. He either triumphs as the victor or fails as the defeated. Thus to suffer is the only reality for which most men will ever know of this world and society.
28. We live in a homogeneous society that is evolving with time. Thus, we must be conscious of the fact that our societies are variables and our relationship with other human beings is the hyparxis of humanity. Are we only a product of a social conformity or change that eventually influences our patterns of behaviour and selection? If true, then what are we to discern from the evolutionary process of human intellect and maturity?
29. In society, persons must accept who they are and who they are not. To be remembered for what they have accomplished than for what they have failed to achieve. Human rights and freedoms that humans should be guaranteed, such as the right to life and liberty, freedom of thought and expression, and equality before the law cannot function as the basis of our society, if people are subjugated to the continual dominion of corrupted religion, government and economic enslavement.
30. Few will fully understand the reason for which they were born, or the reason for which they must die, except for the intrinsic fact they will be born and one day die. If we applied the thought that society is created and then destroyed, what will be evoked will be the voice of the majority.
31. Man is a foe to himself first, before he is a friend to others. Destiny is the uncontrollable element that is ungovernable, while providence is foresight that guides us. "What it lies in our power to do, it lies in our power not to do", said Aristotle.
32. No man in society is entitled anything not even life, for he must achieve its broad understanding and earn through his effort, the rewards of its fruition. A nation is defined by the just clamour of the people, not by the false glory of the politicians. If we bowed to classism, then we become an errant phylarchy.
33. In society there are those individuals that wake up to their toils and drudgeries and never know the wealth of the minority. An individual who is poor in wealth can be enriched in wisdom and knowledge, without the materiality of wealth. To be too superbious is a vice, not a virtue.
34. It is senseless classism in society that we must eliminate, for no person should be subjugated to the selfish whims of their oppressors. There are meaningful causes to strive for and plights to engage. However, every cause aspired and plight elicited must be authentic as the reason proposed.
35. To be or not to be. That is the proverbial question that is asked by many. In essence, why do we continue to seek answers in society, when we are unable to discern their relevance? The what if of something means nothing, if we can't understand the why we are living.
36. Ergo, reason is the thinking man's wisdom, and reasons are the ignoramuses' excuses. A society is full of such discrepancies of minds and of people, who choose to indulge themselves in worthless perorations.
37. There is a philosophy that each man should aspire to, be all that man can be to himself and unto others. From the myriad of thoughts of nascent aspirations, there are emergent inspirations.
38. In society, it is often seen that a guilty man accepts no guilt, whilst an honest man accepts that he is human. It is not for society to reward the innocence, because of the presumption of guilt, instead society must always be conscious about what it means to be guilty and innocent.
39. Evil in inherently good at being evil, but good is instinctively bad at being evil. The characteristic of good of which we posses is fundamental to the core of society and to its application.
40. This is why we must be charitable and conscious about the people that live in our society. We as humans must never forget that essentially, we derive from the same seed and blossom from that seed.
41. The Oracle provides us with the basis of a philosophy that teaches us that we must be considerate of the needs of the many than the whims of the selected few. It must be a cohesive society that is tainted with no glory or perversion. It must serve all who form a part of its conglomeration.
42. We should not pity the poor because they are simply the poor, we should pity the rich. For no money could ever make their hearts grow rich in humility. It would be corrupted by their blind fervour for wealth and lead to an ominous self-interition.
43. What bounds people of society is time and the simplicity of life. We are granted in this world and society, one life that is universal and nothing more. It is for us to either find in the common sense of that analogy, the inspiration of which will guide us to success or failure.
44. What is fundamental about society is that we understand the kindred principles of community and the basic core for its implementation and necessity. Learning to be viscerotonic is learning to respect one another.
45. We could choose to live within the structure of a society or live within the solitude of our isolation. By living within the group of a society, it does not conclude that the benefits of that society be more rewarding than the benefits of one's own free will. It merely presents the option of an established society.
46. There are societies that are corrupted and perverted by ill-will and duplicity. These societies are more aligned to the systems of oligarchies and tyrants than democracies, but democracy in itself is not a guarantee for success or the paradigm of righteousness.
47. In time, society manifests in multitudinous concepts that are facile or implex in nature. Thus, what must be stated is the fact that we determine the structure and form of its existence and governing. We should not bestow a ruler or a leader upon society, due to status or rank. Society must have its leaders, not rulers that do not heed to the equal voice of the people.
48. It is paramount that we learn from the past and build societies that are intellectual in their resolution and passionate in their conviction. "Good people do not need laws to tell them to act responsibly, while bad people will find a way around the laws," declared Plato.
49. We cannot afford to be amathic in our philautia. We must be philanthropic and mindful about the less fortunate of our society. To be humble is a greater sign of humanity and social awareness than the utinams of materiality.
50. The greatest achievement in society is the awareness we apply to the meek and poor. We cannot shun those of the less unfortunate and believe that we are morally just, when we are obligated as humans to remember our brethren with solemnity and respect.
51. It is not for those that are more inclined to be powerful to impose on those that are less powerful. Society was never meant to be the throne of empowerment or solely of the intellects, but of the people that gave voice to its necessity.
52. I would rather live in a society of free thinkers than a society of imposed minds. A society of good than of evil. However, I am cognisant of the fact that there is no perfect society and it must be altered, when it no longer serves the purpose of its function. To the people and for the people.
53. No one is beyond the measure of reproach, as anyone is beyond the measure of accolades. Society cannot be the end to all injustices, as it cannot be the beginning to justices. It is the cogent expression of the will of the masses.
54. If we linked the will of the people with the rights of the people, we would discover that the will and rights of each individual would be personified, by the sole determination of the volition of the people to exist and be heard.
55. This would imply that the most basic necessity of all societies is to have a stable relation and comprehensibility, with those that are their demonstrative beholders.
56. How could humanity aspire to function within its perimeters, without the aspirations of philosophy? The world would be a better place and our society a better haven for rational minds, if we accepted that time is measured by the continual days that elapse and the fragile life of mortality that is our impermanence.
57. Philosophy is the edification of our learning and teaching. Its effects upon society have been lasting and instructive. For centuries it had given society the innovation of intuitive thinkers and progressive ideas that lead to formation and creation of our Western societies.
58. It is the sagacious inculcation of philosophy that has defined the ethics and logic of established societies that profess knowledge and wisdom. Societies that have endured the good and bad of their presumed rise and fall.
59. Democracies are not in themselves the absolute answer to society, but they do offer with the opinion whether of the majority or of the minority, the governance of a society. We must not be complacent with democracy, for it can be corrupted. Aristotle said, "The real difference between democracy and oligarchy is poverty and wealth. Wherever men rule by reason of their wealth, whether they be few or many, that is an oligarchy, and where the poor rule, that is a democracy." Thus, we cannot assume democracy is the only recourse for a society.
60. The vile corruption of society is not the fault of philosophy, but the fault of the corrupters that have misled with their actions, through philosophy, societal systems or religion. They are to be blamed for its corruption.
61. To advocate a secular society is not nocivious or dilogical. It is much more knowledgeable to speak of wisdom, with philosophy than with religion. Philosophy is not restricted to the dogmas of religion, instead, it is conducive to the consciousness of the mind.
62. Minds such as Thales, Socrates, Plato, Aristotle inter alia, have left permanent remnants of their teachings and thinking that are revered and inspiring. Through the centuries, their teachings have endured respectfully.
63. Society represents the pattern of thought and ideas that mostly are the mirror reflection of what we devise and what we create. We are not entitled anything by society, but what we merit and what we have earned by our actions and deeds.
64. Building a society is as vital as its survival. Without people, a society will eventually crumble and cease to function. How we treat each other will depend, on the principles we inspire and practice of those fundamental principles.
65. The confluence of thoughts that shape society are visibly seen in the influence of the modern thinker. It is the modern thinker that is always ruminating the next idea, and a rational thinker is always expressing a solution to that idea.
66. Equilibrium is necessary for the stability of a society. In our colluctation to progress in society, we are searching for the probity and dignity of which, we seldom find outside of philosophy.
67. It is the philosophy that bestows us, with the facility of understanding the insoluble questions that seem inscrutable or involute in answers. If human beings did not possess any form of a sound structure of rational thinking, then any actual proposition would be a result of a conflated argument of endless aporias and metabases.
68. The Oracle provides us the utility and knowledge to reconcile the truth, with the ability to learn from the inception of our cogitation. The intricacies of the intrinsic matters of society could be resolved if people were more reasonable and knowledgeable.
69. What is significant is that we realise that being a member of a society does not preclude that we are destined to the rewards of a society. It merely offers us the simplicity of a society. What we do within that society depends on what we desire and need from it.
70. The valuable things that we construct within society tend to endow us with prescience and sentience. These are qualities of which we should heed to their practice and function.
71. The profluence that is ascertained in life, does not make us humans more superior than others. Superiority is not the measure of success in philosophy, it is the postulation of consciousness that makes things more noscible to us, and gives us the adhibition of logic through our experiences and knowledge.
72. When we search for those things that we question, we are intending to find answers to questions we do not know, or are attempting to facilitate our peirasticity of which we depend on.
73. Within society, there are fascinating ideas that are antinomic or abstract that have no real value in society, except for a visionary state of their perception. Society must be based on realistic propositions that can be maintained and employed.
74. The intrinsic nature of a society quadrates, with the hypoleptical notion of philosophy. A philosophy that is epagogic through logic and is alethic, with a sound philosophy that is plerophoric with its knowledge.
75. From the earlier days of the paideia, there has been a continuation of superb philosophers established who have espoused rightfully, their schematic principles of a proper and just society.
76. To what extent does trust and deliberation form part of the concatenation to reason and logic? What type of society would prevail without reason and logic? Religion makes no sacrifice, except unto its own doctrines. Thus, what are we learn from these doctrines that would put forth faith and miracles before reason and logic?
77. A man with faith will never dare to question his belief. Therefore, he will remained limited in knowledge, but a man with philosophy would. He would dare to venture, where that religious man dared not to. It was men of philosophy who had created the society that first gave us democracy.
78. Once more, a society of free thinkers is far more advanced than a society of narrow minded zealots that advocate strict dogmas over just ideas. When I observe the society of today, I am an observant of materialism in its purest form of capitalism.
79. A society devoid of free thinkers is a dead society and one that is doomed to the perils of failure and vengeance. All aspiring people have the inalienable right to manifest and select to be an independent and free nation, amongst the determined nations of liberty.
80. Wars and conflicts have haunted previous societies and those present that are embroiled in the savagery of men. For this reason, men forget their humanity and forsake their society. Patriotism is the grandeur of the politicians and the blind faith of the populace. The tragedy of mankind is not war, but the destructive repetition of its usage.
81. There are not abundant things in society that remain invariable, and those that are protean are found in the societies that advance and obtain prosperity. Unfortunately in our society, there are two certain deleterious things that control our habits and they are unnecessary vices and rancour.
82. The question is not whether one society is better than the other, instead it is about whether a society can fully adapt to the needs of another society and be reasonable. Power can never belong to a single man, because no single man on the Earth is entitled the supreme appellation of an absolute god.
83. When philosophy governs over man, it makes society more knowledgeable and wiser. It is not due to his persona, but to the acquisition of his learning. He tends to leave behind a society, with an exposition and clarification of thoughts.
84. When we utilise the concepts of ethos and logos, we are conceiving the belief that all in society who follow these elements of philosophy, bear a consciousness of justice and temperance.
85. We have learnt that societies with consuetudes and reverence towards other denizens of society are much more conducive to the principles of philosophy than the monarchies and plutarchies. A utopian society is no better than a dystopian society, if one is based on falsehoods and the other on mere suffering.
86. Suffering is a common thing amongst people of society, but it must not be the sole thing that defines society. Society must represent the less fortunate, but never forsake its representation of all its members. Why should we grant power, privileges and wealth to tyrants that only serve to be worshipped?
87. For a society to prosper, it must proceed with the beliefs and ideas that it can than condemn it to the certainty of its demise. In the society we belong to, we have the capacity to be knowers, by way of the actuality of our birth, and the potentiality of knowledge, through the knowledge we acquire. However, being a knower does not imply that the knower has any real knowledge at all. I would ascribe to the thought that being a knower defines our capacity, but not our knowledge.
88. When society no longer functions in its greater capacity, then it becomes more of the face of corruption and deviation. A person does not need to be Greek to understand the philosophy of Thales, Zeno, Socrates, Plato, Aristotle and the Stoics. That person needs only to understand the fundamental core of their philosophy.
89. Society is not conditioned to gender, race or nationality, it is the embodiment of humanity, in all its aspects and broad representation. Within the commonality of the world there are elements and properties that retain the universality and uniformity of the essence of something that could be intelligised.
90. A society that is of the selected and few is not the same, as a society that is of the justifiable and many. The plurality of our governments and societies should always be based on the intrinsic principles of secularism and free thinking, instead of the obsolescence of religious dogmas that human beings no longer require or adapt. Why should we have a moral or particular need for religious interposition, when we have ethics and logic to guide us in our new age?
91. What of society will be left for posterity, depends on the manner in which that society develops in that arduous process. We cannot remain with our anthropocentrism interminably, because we must evolve as a society, and as a genuine species. Aristotle claimed that even when laws have been written down, they ought not always to remain unaltered for society.
92. Philosophical discourse is a part of society and its nucleus. It is the foundation of logic and ethics, to which societies have espoused to establish and emulate their virtues and principles. Words are meaningless, if they do not have an active voice, weight and purpose for their self-expression and autexousious optimality.
93. Socrates had believed that wealth does not bring goodness, but goodness brings wealth. It must be stated that those philosophic words of Socrates makes us realise that imbonity will achieve us only those things that are materialistic than those things that are bonitary to our self and to our civility.
94. Aristotle had believed that society cannot function and justify its importance with merely its existence, it must have the virtues of its members to establish law and order. If not, society would then be confronting the just clamour of an uncivil dissatisfaction.
95. Classes and status do not merit alone, one's reverence. As Aristotle said, "Every community is an association of some kind and every community is established with a view to some good; for everyone always acts in order to obtain that which they think good."
96. Society must represent the tenets of philosophy, but not be foolish or ignorant about its pursuit and its implementation. No man or woman is beyond the fair judgement of his or her character or persona, simply because that individual is of a higher rank or status in society. There is no place for the pompous to impose their will and laws, upon those they them deem beneath them. When I speak about the issue of injustice, I am addressing the world's ignorance to understand the social plight of the voices of the less fortunate, the forgotten minority.
97. A true and just society is one that treats its members or citizens, with respect and equality. When a society becomes one that is ruled by oligarchies, monarchies, plutarchies, then it is doomed to fail from its inception. True justice must always reflect the truth of the evidence, not the mere speculations of men. When I ponder the balance of social justice, I am inclined to believe that the only form of justice is suited for the holder of injustice than the beholder of justice.
98. Societies are not destined to governed. It is we the people that govern. Society cannot function on its own, without the ideas and beliefs of the people. A republic cannot stand alone or be ruled by the oligarchists. It must always be ruled by a legitimate constitution that holds true to its conviction, governance and authority.
99. Societies are not meant to be overthrown. It is governments, monarchies, dictatorships inter alia that are overthrown. It is the character and actions of those rulers that we must judge, not the success or failure of the masses. At the same time, we cannot take justice into our hands, and impose upon the will of others, who are not volitient to the cause or to the injustice. When a society is poorly created and solely created on the basis of class, weal and power, then that society is corrupted and unjust, and serves no purpose except its own greed. We must coalesce with the need to change, and to do that, we must unite under the same banner of change.
100. Society needs more of the virtues of men and women that put the needs of others, before their own, and the morality of men and women that impose not with religion, but with philosophy. The just principles of our democracies do not belong to the false providence of a selective elite. For a society to be effective and just, it must be governed with virtues and morality.
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