The Oracle Chapter 4 (Eros)

Lack of self-control

(Akrasía)

1. The Oracle defines acrasia, as the state of mind in which someone acts against their better judgement through weakness of will or determination. It is not to be dismissed as solely a psychological subject that cannot be interpreted in the philosophical sense.

2. Philosophy teaches us that acrasia is the absolute state, when the state of mind is at the most susceptible stage of that exact period. What is referred by that statement is that we are inclined as human beings to be fragile at times, in our minds and comportment.

3. In the dialogue Protagoras, Socrates attested that acrasia does not exist, claiming in his words, "No one goes willingly towards the bad". It must be stated that acrasia can be controlled, if and when the mind is ultimately controlled.

4. Aristotle reasons that acrasia occurs as a result of an opinion. Opinion is formulated mentally in a way that may or may not imitate truth, while sensual appetite is merely a desire of the body. Thus, opinion is only incidentally aligned with or opposed to the good, making an acratic action the product of opinion instead of reason.

5. Therefore, if we were successfully to apply that concept of Aristotle, then we would make the conclusion that our will makes the distinction between reason and opinion. That is something that is argued, within the criterion of that argument.

6. We can attempt to understand either observation as an interpretative form of introspection that we apply to acrasia. We should comprehend that our lack of control when describing our human behaviour relies on our interpretation of acrasia.

7. In this universal philosophy espoused by the Oracle, the concept of acrasia is important to the system of eros. I have determined four factors to prevent acrasia that are will, sound judgement, awareness and control. If we implemented these factors, then we can prepare ourselves for the occurrence of the episodes of acrasia.

8. The Oracle is predicated on the elements of the concepts of each variable of this philosophy revealed. It expresses philosophic teachings willingly and knowingly. This is the reason, why we should heed to the sagacious teachings offered by the Oracle.

9. What differs in the interpretation and contrast are the different points of view of the traditional ancient Greek philosophies that were taught centuries ago. These interpretations should not diminish the knowledge provided by the Oracle.

10. The Oracle reveals the concept of acrasia, as the individualistic reason for what religion describes as merely sin. It should not be compared in that regard, because we are accountable for our actions and we have the lucidity to understand those actions when rational.

11. If we apply this parallel concept to our discourse on acrasia elaborated, then we would discover the great impact to that realisation, through our circumstantial circumspection and determination to know the truth. This would provide us with answers as well.

12. The ideal comprehension of acrasia is the actual acknowledgement of a natural thing that is to error, because of a deviation we have caused knowingly. This would suggest that we are not always in control of our actions and comportment.

13. Discipline is the fundamental component in our will that decides the powerful effect of that outcome through our reaction. When we are aware of our thoughts and how they operate, then we discover the function of the mechanism of the mind.

14. Whether it is involuntary or voluntary in its comparison is the precise example of our perception and experience of its function. A person must construe in their mind that any form of lack of control makes us vulnerable and susceptible in our human nature.

15. This philosophy is based on the argument that people are genuinely imperfect beings within their nature. This is self-explanatory and requires no further elucidation. What we should concentrate is on the matter that represents the concept of acrasia.

16. Thus, what constitutes as the lack of self-discipline in humans is the failure to recognise the encumbrance of our invulnerability. It is necessary to accept that we are at times, lost in our negativity and despair, and that these things affect our minds.

17. As susceptible beings on Earth, we are in constant conflict with each other and with ourselves also in the world. This does not facilitate the access to our need to be assisted, or does it rid us of our quotidian problems that torment us willingly.

18. There are times, when pragmatism in a matter is more meaningful than any form of idealism that is expressed erroneously. We should not forget that we are human beings that have our limitations and flaws. To forget that would be to omit our imperfections.

19. In this case, we can demonstrate our faults and mistakes, with the admission of what we have not done correctly. We should learn by our mistakes and we should attempt to not commit the same mistakes often. This is the lesson that must be learnt.

20. Wisdom allows an individual to admit to that singular mistake, by knowing the wrong that has been committed before. Philosophy teaches us with its principle to make the obvious distinction about what is correct from incorrect.

21. The concept of sin in religion is accompanied, by the concept of temptation that is inferred from sacred texts or teachings that inhibit the actions of religious immorality. The Oracle attempts to rationalise acrasia with logic and ethics.

22. The mention of temptation as with sin is a mere reference to establish a perception of the meaning of acrasia. There is no need to acknowledge a concept that is sin, when we possess encrateia that is the opposite of acrasia, self-control.

23. With this type of philosophy, the reference to sin is rendered useless, because it is considered that acrasia is responsible for our actions committed. Our accountability will only serve the genuine purpose of enlightening our minds.

24. There can be no doubt that whatever feeling or thought we can experiment as bad and unhealthy is attributed to the lack of self-control. That is the reason that we should find equilibrium that would help us understand and cope with our unbalance.

25. If we do not possess control, then we are no longer operating, as resolute proprietors of our discernible thoughts and actions. Then is when we are susceptible to uncertainties and insecurities, none of which are a benefit to the mind, body and soul.

26. Thus, this would imply that the state of the mind is extremely vulnerable to discomposing episodes that are caused by the intrusion of acrasia. There are many things in our lives that disrupt us, as there are many moments where we falter to our debilities.

27. It is of vital importance that this distinctive element be disclosed as part of the concept of eros, because it affects the state of our emotions that are visibly expressed in love or desire. When our emotions are affected, we then to lose control of our thoughts for a brief period of time.

28. The discord of this point of the argument can be settled, if we can accept the notion that something within our daily comportment is the main cause to our errant actions. It is better that we comprehend the importance of our behaviour and how we should behave ethically and logically.

29. This certain behaviour can be attributed to determining factors known to us such as disillusion, disinterest, instability or disinclination. How we react to these things will ultimately define our thoughts and reactions. We should not assume that our mind will always be sound and be without problems.

30. Philosophy is the eternal belief that every question has an answer and therefore, the inducement to resolve that question is in the veracious meaning of that reflective interpretation. The manner in which we interpret things in the world will determine our course of action.

31. The concept of acrasia is defined in the empirical process of thought, emotion and action that methodically are linked to each other. Consequently, we learn to control these thoughts and emotions, with our actions that are rational in nature.

32. Within the emergence of this philosophy, the intricacies are deciphered by logical premises that are proposed, with concomitant concepts that support the philosophy of the Oracle. Once we have achieved that, then we are capable of acknowledging our consciousness.

33. The basic assumption that is asserted in the Oracle is the indisputable formula to human behaviour and its indispensability. When we are in control of our actions and thoughts, we permit the mind to adjust or adapt to situations that require deep contemplation that is rudimentary.

34. Acrasia can be analysed and compared to the analogies of psychology in science, or to the notion of redemption in religion, but they are not necessary to philosophy. Nor do they require the teachings of philosophy to profess their principles.

35. What is of a grave interest is the confirmation of the problems that can occur afterwards, not conducing to any reasonable benefit that would be relevant to the cause. The concept of acrasia should reflect the understanding of its function and purpose.

36. Once we have taken into account that significant acknowledgement, then we can proceed to propound the needed solutions that could assist us in the determination about how to confront acrasia. Controlling our impulses and instinctive behaviour is fundamental to our rational thinking.

37. Our ability to enable our mind to be enlightened by the completion of our reasonable thoughts is the paragon of control and discipline. When we have achieved that, then we are able to reach a certain level of consciousness that will permit us to relate to the effects of acrasia.

38. If we surmise that conceptual meaning meticulously, we would discover the relativity of that process and be enlightened with our thoughts profoundly. Philosophy is the tool that we should utilise for the obtainment of our knowledge and wisdom.

39. It is a gradual process that develops naturally in us through the passing of time, but there are moments, when we are unaware of its unique effect and purpose. We must remind ourselves that we can be in control of our mind, body and soul.

40. How we process any form of thought is the precondition in solving the riddle that confounds us about its signification. We sometimes tend to maximise or minimise a thing that affects us, but we fail to realise the distinction between one and the other.

41. Acrasia is not always facile to dissuade in general, because we are imperfect beings that are incapable of anything, without a true foundation of belief. It is that belief that will guide us, along with our will in the course of our lives.

42. We must be disciplined in our behaviour, thought and emotion that we exhibit, within our expressions and our experiences. It is precisely these experiences that build our character and enhance our knowledge to learn from them autexousiously.

43. Although, we are induced by the contemplation of the detriment of unhealthy thoughts educed, we must be conscious of the ramifications that occur afterwards. Our actions have consequences, and those consequences must have a great measure of accountability.

44. To not fully understand is not a pretext, but the troubling sign of the ignorance of our own perception and interpretation. Denying our weaknesses means that we are incapable of accepting our imperfections and ability to reason at all times.

45. Generally when focused, we tend to address the issue of our predicaments with knowledge and cognition, not with ignorance and denial. It is important that we do not omit that fact and that we attempt to find stability in ourselves.

46. The quandary is more of not what we know, but what we assume to know as being definite, and are mistakenly erroneous in our understanding. It is natural to err, it makes us humans. To not err in life would make us abnormal in our idiosyncrasy.

47. It is a very common experience that has transpired constantly to us within our lives. Self-control is not an easy thing to achieve consistently. However, it is plausible to obtain and it is necessary for the balance of the mind, body and soul.

48. The interesting thing is what we learn ultimately, from that memorable experience that compel us to be more introspective in our thoughts, and construct a viable structure of logic and ethics that will guide us with efficacy.

49. The tacit nature of our thoughts is deduced from the careful precision of our tact, and our ability to learn is what dictates our actions. Our prevailing thoughts process the course of our actions, but it is the sentience that responds to those thoughts.

50. Any manifestation of ambiguity is resolved then, through the deliberation of a profound thought that has been elaborated by our mind reasonably, and converted into a firm belief that enables us to proceed with the balance of the mind, body and soul.

51. Philosophy advocates the function of logic, knowledge and wisdom to guide us judiciously, so that we can be better individuals. By demonstrating our benevolence, we are being ethical and moral. When we lose control of our mental faculties or equilibrium, then we are susceptible to the burdens of our self.

52. This inspiring form of philosophy promotes the general concepts of logos, ethos, pathos, eros, cosmos and anthropos of the Oracle, in an order that permits us to deeply appreciate each philosophical concept and better understand their purposes.

53. All our purposive activities are consciously attached to an intelligible system that we call rationality that is based on logic. Logic is not the answer to all of our questions, or should it be considered as that. What it represents is a basis for our thoughts.

54. This belief is thus acknowledged as philosophy and is the cognitive method to proceed, with analytical subjects discussed and propounded. The philosophy of the Oracle is a philosophy that embodies the quiddity of knowledge and wisdom.

55. Any appetition that can cause us to stray from a genuine belief is consequence of a circumstantial nature that we experiment in life. Verily, to comprehend the things that we experiment at will, we should be cognisant about the value of those things.

56. Therefore, the relation we have with the prime fundamentals of that belief can prepare us for the concepts, but it does not preclude our undoing. We should be prepared for the good and bad things that occur in our world and try to reason them with philosophy.

57. If we are not disciplined enough to control our thoughts and actions, then the basis of any philosophy would be interpreted as being ineffectual and incomplete. Unless we accept that premise, then we shall not understand the reason for those thoughts and actions.

58. For that reason always, the mind, body and soul are integral to the intrinsic nature of our mental and physical disciplines exposed. Without them, we would cease to function rationally in the world, and we would certainly be more fragile as a person.

59. In the process that is undertaken of a concept, we are conscious of the relativity of the distinction between logical or illogical. These two concepts of philosophy, adhibit us the power and influence to know what they mean in their manifestation.

60. It is imperative that we learn to understand the distinction between what is acrasia and what is sin in their comparative teachings and understanding. Sin is something imposed on us by religion, while acrasia is something that we learn to control in philosophy.

61. We assume that by refraining from devious behaviour, we are consciously reducing any of our injurious actions and thoughts. Our desires whether they are sensual or merely mental, must have a criterion or method to rationalise those desires.

62. This assertive notion implies that humans are mostly incapable of self-restraint and mental equilibrium, when they are compulsive. Self-control is plausible and it is necessary for the well being of the self. Without it, we would become victim to our impulses.

63. Control of our mental faculties is as important as preserving the corporeal constitution and the existing self within us. We cannot permit the negativity from affecting us and leading us astray. Ergo, it is necessary to know that in life control of the mind is paramount.

64. It is not an aimless purpose, because the original inception of mankind has been attached to the laden guilt and distress of sin erroneously. People have been led to believe in such an occurrence, without taking into consideration the factor of accountability.

65. To attempt to acknowledge acrasia as a normal function, within the power of the mind is not interchangeable with the concept of religion. In philosophy, we are taught to understand the meaning about our desires and the basis for our discipline.

66. As said before, religion always emphasises the onerous guilt of sin, as the principal inducement to our particular fallibility. It is fundamental to our understanding of philosophy that we accept the things that we can control than to drift into the sphere of no return.

67. In the philosophy of the Oracle, it is the relativity of acrasia that impels our impulsive actions, not specific temptations that we succumb to easily. We should not assume that because we are granted desires by our human nature that we are entitled to them.

68. If we do not wield control of the mind eventually, then our thoughts and actions become unsteady and unmanageable in consequence. This realisation is something that we should not dismiss or act as if they do not exist within the present world.

69. Subsequently, we are unable to distinguish clearly the state of purity from impurity in their comparative nature inferred, but we have the ability if applied wisely to know what is good or bad to the mind, body and soul. Once we know this, we can determine the good or bad.

70. As conscious beings, we have the sufficient recognition and knowledge to obviate the conflict from our mind knowingly. We must be prepared for the possibility of numerous of things to transpire naturally and know what is a vice from a cause.

71. The Oracle attests to the notion that people are able to restrain thoughts, through a certain deliberation and will. This is called encrateia. It is this encrateia that gives us the balance that is needed and it also provides us with the power to confront acrasia.

72. Our active cognisance is the acknowledgement of the extent of the intimation that we ascertain effectively, through our perception and observation. When we perceive something, we have already observed that thing clearly. Thus, what should be stated is the fact that when we are beings of consciousness, we are connected to the mind, body and soul.

73. Philosophers are typically practical in their presumption of lack of control. It is what philosophy teaches us that is relevant to us and the method in which we could better comprehend our behaviour. It is that behaviour that we must define as ethical.

74. When our minds are feeble and not nourished by knowledge, then our minds are futile and viduous. They lack wisdom and coherency. Our minds were meant to serve our thoughts and ideas, but our body was meant to be the temple for the mind.

75. Under the circumstance of the complexity of our idiosyncrasy, we are forced to examine the cause of our intemperance. It is not good for us that we behave with irrationality, and that we do what only our body craves or desires.

76. The celeritous nature of our thoughts presents the ingredients to our predicament, when we are in a confused state and incomplete. Our irrational thoughts have no purpose for our mind, body or soul. They are harmful and unproductive.

77. Presumably, to acknowledge a pattern of instinctive or mental behaviour is not an omission that is implausible, but the difficulty is found in the acceptance of the fault. It is precisely that reason that we struggle in life to reach self-awareness.

78. To fathom a logical approach to a lack of mental fortitude is easily applied, within the cynical opportunism of detractors of this philosophical concept. To those detractors, we should not waste our time trying to rationalise their minds.

79. Therefore, what must be stated then unequivocally is the fact that our perception is heavily influenced by our beliefs or creeds manifested. This is where we agree or disagree with others. It is prudent to demonstrate one's wisdom than it is to not acknowledge it.

80. From that correlation of thoughts, we establish the relation between a logical inference and a religious explanation. Philosophy does not require a religious explanation. What it offers is the foundation for our rational thinking.

81. The concrete observation is recognised in the attachment of the discrepancy of the argument. Once we understand the premise, then the argument is germane. The things that we permit the body to enjoy, whether it be through desires or pleasures are those things that we deem healthy and practical.

82. The valid construct of acrasia is predicated on the imperfect state of the mind and its uncontrollable actions that follow its errant thoughts. Although our mind is the mechanism to our thoughts, it is not impervious to negativity, pain or anguish, inter alia.

83. Why we succumb to the weakness of the body is thus discovered, within the weakness of the mind. A sound mind will always be more effective than a weakened one in structure. An individual depends on the mind to be strong and active.

84. A weak mind is the obvious reason of the acrasial effect we experiment, at intermittent intervals and episodes of our lives daily. It is necessary that we reach the conclusion that life is not about being fair or unfair. It is we humans that are fair or unfair in our conduct.

85. To be candid and succinct, people are by human nature a representation of imperfection. The problem is that some people fail to accept their imperfections and make the notion that they are incapable of having flaws attributed to their persona.

86. This implies the notion that we are imperfect beings, within a state of absolute imperfection. Verily, this is philosophically expressed by the teachings of the Oracle, and it is meant to be construed in such manner. It is better than we concede to that notion.

87. When the body falters to the effects of any harmful inclinations, it proceeds to mitigate the circumstances that ensue afterwards. It is our body that reacts in a transparent way that displays our vulnerability and insecurities.

88. Any analysis given can provide for the clarification of the incidence that is attributed to our vacillations in thoughts. If we believe that life is perfect and the world around us is as well, then we are only fooling ourselves with some form of duplicity.

89. What is essential in the assertion is that we focus our attention, not on the semantics of the language, but on the applicability of the impression of the concept. Eros teaches us to be mindful about our mind, body and soul. It teaches us to express ourselves sensually or emotionally, through thoughts or ideas that are understandable to us.

90. When we cogitate the main argument of the concept of acrasia, we are alluding to only a moiety of this overall concept. It is important that we process the meaning of acrasia and realise that we must be coherent in our mind and strong in our determination.

91. Our mind is conducive to the judgement of our actions and the validity of our reactions. This is how our mind functions, in accordance with our body and soul. Acrasia is no exception to that rule. The Oracle expresses the mutual harmony of the mind, body and soul.

92. There is a logical deduction to this argument that we have expounded on its premise. An argument that can be comprehended with philosophy for its essence. The question that we ask ourselves is what causes our lack of control to manifest?

93. Our consistent pattern of thought is associated to the actions of our conduct that we demonstrate through our actions. Thus, when that conduct is altered or inconsistent with that pattern of thought, then what materialises is irrationality.

94. Perhaps, this interpretation can be presumed to be an ambiguous, oracular remark of an apriorism, but is is a logical interpretation to deduce philosophically. When describing acrasia, we are attempting to convey the meaning of its nature.

95. The level of the aphorism that is concluded is not necessarily the reflection of the truth perceived accordingly. In the case of acrasia, there are occasions when we doubt our self-control and succumb to the notion of acrasia.

96. Perception of the truth is often an errant observation. What we presume to be accurate is not always reflective of the truth. It is often that we perceive things that are not factual or actually reflective of the truth. Acrasia can appear in countless ways.

97. Thus, the argument is perceived at the level of discrepancies, between empirical findings and theoretical postulations. What is fundamental is that we adhere to the teachings of the Oracle and accept them as strictly philosophical.

98. Acrasia is a philosophical concept that is based on the postulatory premise of our human flaws or deficiencies that are naturally a part of us. There is nothing wrong with accepting our imperfections. It is natural that we assume that we are a creation of our thoughts.

99. From this notion, we can infer the need of sound judgement that is the prerequisite to a stable condition. We can learn to accept our imperfections by accepting that we are flawed beings. Thus, acrasia should not be what determines our persona.

100. Eros teaches us that we can be expressive mentally or physically in our lives. Our thoughts are what evoke our desires and pleasures. We accomplish that, when we have understood the fulfilment of a state that is commonly known as satisfaction.

Recommend Write a ReviewReport