The Oracle Chapter 4 (Eros)

Lack of Self-Control

(Akrásia)

1. The Oracle defines akrasia as the state of mind in which one acts against one’s better judgement, due to weakness of will or determination. It should not be dismissed merely as a psychological subject, as it can also be interpreted philosophically.

2. Philosophy teaches us that akrasia is an absolute state, occurring when the mind is at its most susceptible. This suggests that we, as human beings, are at times fragile in both mind and comportment.

3. In the dialogue Protagoras, Socrates argued that akrasia does not truly exist, stating, “No one goes willingly towards the bad.” It must, however, be acknowledged that akrasia can be overcome, if and when the mind is brought under control.

4. Aristotle reasoned that akrasia arises from opinion. Opinion is a mental formulation that may or may not reflect the truth, whereas sensual appetite is a desire of the body. Thus, opinion is only incidentally aligned with or opposed to the good, making an akratic action the result of opinion rather than of reason.

5. Therefore, if we apply Aristotle’s concept successfully, we would conclude that the will distinguishes between reason and opinion. This notion is open to debate within the framework of that argument.

6. We can attempt to interpret either perspective as a form of introspection applied to akrasia. It is essential to recognise that our lack of self-control, when examining human behaviour, depends upon how we understand akrasia.

7. In this universal philosophy espoused by the Oracle, the concept of akrasia is integral to the system of éros. I have identified four key factors to prevent akrasia: will, sound judgement, awareness, and control. If these are implemented, we may better prepare ourselves for episodes of akrasia.

8. The Oracle is founded upon the essential elements of each philosophical concept it presents. It imparts its teachings with clarity and intention. For this reason, we should attend to the sage counsel offered by the Oracle.

9. What differs in interpretation are the varied perspectives of the traditional Greek philosophies taught centuries ago. These interpretations, however, should not diminish the wisdom and insight provided by the Oracle.

10. The Oracle reveals akrasia as the individual explanation for what religion simply labels as sin. It should not be equated in that sense, for we are accountable for our actions and possess the lucidity to comprehend them when we are rational.

11. If we apply this parallel concept to our elaborated discourse on akrasia, we would then discover the profound impact of that realisation, brought forth by our circumstantial circumspection and our determination to seek the truth. This, in turn, would offer us answers.

12. The ideal understanding of akrasia is the actual acknowledgement of a natural tendency to err, brought about by a deviation we have knowingly caused. This would suggest that we are not always in full control of our actions and conduct.

13. Discipline is the fundamental component of our will that determines the strength of an outcome through our response. When we become aware of our thoughts and how they function, we begin to discover the workings of the mechanism of the mind.

14. Whether involuntary or voluntary in nature, this distinction reflects our perception and experience of its function. One must realise that any form of loss of control renders us vulnerable and susceptible in our human nature.

15. This philosophy is founded upon the argument that people are inherently imperfect beings by nature. This is self-evident and requires no further elucidation. What we should concentrate on is the matter that represents the concept of akrasia.

16. Thus, what constitutes a lack of self-discipline in human beings is the failure to recognise the burden of our vulnerability. It is necessary to accept that we are, at times, lost in negativity and despair, both of which affect our minds.

17. As susceptible beings on Earth, we are in constant conflict both with one another and with ourselves. This neither facilitates access to the assistance we require nor does it relieve us of the daily problems that torment us willingly.

18. There are times when pragmatism is more meaningful than any misguided expression of idealism. We should not forget that we are human beings, with limitations and flaws. To ignore this is to deny our imperfections.

19. In this case, we can confront our faults and mistakes by acknowledging what we have not done correctly. We ought to learn from our mistakes and endeavour not to repeat them. This is the lesson that must be learnt.

20. Wisdom enables an individual to admit to that singular mistake, by recognising the wrong that has previously been committed. Philosophy teaches us, through its principles, to make the clear distinction between what is right and what is wrong.

21. The concept of sin in religion is often accompanied by that of temptation, both inferred from sacred texts or teachings which seek to deter immoral behaviour. The Oracle attempts to rationalise akrasia through logic and ethics.

22. The mention of temptation, like sin, merely serves to illustrate a perception of the meaning of akrasia. There is no need to invoke a concept such as sin when we already possess enkrateia, which is self-control, the opposite of akrasia.

23. Within this philosophical framework, the reference to sin becomes redundant, as akrasia is seen as the cause of our actions. Our accountability then serves the authentic purpose of enlightening our minds.

24. Undoubtedly, any feeling or thought that we experience as unhealthy or detrimental can be attributed to a lack of self-control. For this reason, we must seek equilibrium to understand and cope with our inner imbalance.

25. If we lack control, then we no longer function as resolute stewards of our own discernible thoughts and actions. It is at this point that we become vulnerable to uncertainties and insecurities, none of which benefit the mind, body, or soul.

26. This would imply, therefore, that the mind is highly vulnerable to destabilising episodes caused by the intrusion of akrasia. Many things in our lives disturb us, and there are many moments when we succumb to our weaknesses.

27. It is vital that this distinctive element be acknowledged as part of the concept of eros, as it influences the state of our emotions, especially those visibly expressed in love or desire. When our emotions are affected, we tend to lose control of our thoughts, albeit temporarily.

28. The disagreement surrounding this point can be resolved if we accept the idea that some aspect of our daily conduct is the root cause of our errant actions. It is more beneficial to comprehend the importance of our behaviour and to act both ethically and logically.

29. Such behaviour may be caused by identifiable factors, including disillusionment, disinterest, instability, or disinclination. How we respond to these conditions will ultimately shape our thoughts and actions. We should not assume that our minds will always remain sound and untroubled.

30. Philosophy is the enduring belief that every question has an answer; hence, the desire to resolve that question lies in the true meaning of reflective interpretation. The way in which we interpret the world determines our actions.

31. The concept of akrasia is rooted in the empirical process of thought, emotion, and action, which are methodically interconnected. Accordingly, we learn to regulate these thoughts and emotions through rational action.

32. Within the development of this philosophy, its intricacies are deciphered through logical premises and complementary concepts that support the Oracle’s teaching. Once we achieve this, we are able to acknowledge our own consciousness.

33. The basic assumption expressed in the Oracle is an indisputable formula concerning human behaviour and its necessity. When we are in control of our actions and thoughts, we enable the mind to adapt to situations requiring deep contemplation.

34. Akrasia may be analysed in comparison to psychological analogies in science or to the notion of redemption in religion, yet neither are necessary to philosophy. Nor do they require philosophy to justify their principles.

35. What is of profound interest is the identification of the problems that arise thereafter, when no reasonable benefit is attained. The concept of akrasia should reflect both its function and its purpose.

36. Once this significant acknowledgement is made, we can begin to propose necessary solutions that might assist us in understanding how to confront akrasia. Controlling our impulses and instincts is vital to rational thought.

37. Our capacity to enable the mind to be illuminated by the completion of our rational thoughts is the epitome of self-control and discipline. When this is achieved, we attain a level of consciousness that allows us to comprehend the effects of akrasia.

38. If we examine that conceptual meaning closely, we discover the relativity of the process and are deeply enlightened through our thoughts. Philosophy is the tool we should use to acquire knowledge and wisdom.

39. This is a gradual process that naturally develops in us over time, although there are moments when we are unaware of its unique effect and purpose. We must remind ourselves that we can control our mind, body, and soul.

40. How we process thought is the precondition for solving the puzzle that perplexes us regarding its significance. We often magnify or diminish the effect of a thing upon us, yet fail to recognise the distinction between one and the other.

41. Akrasia is not always easily dispelled, as we are imperfect beings incapable of achieving anything without a solid foundation of belief. It is that belief which guides us, along with our will, through the course of our lives.

42. We must exercise discipline in our behaviour, thoughts, and emotions as expressed through our actions and experiences. It is these very experiences that shape our character and enhance our learning in an autexousious manner.

43. Though we are sometimes overwhelmed by unhealthy thoughts, we must remain aware of the ramifications of our actions. Our deeds carry consequences, and we must take full responsibility for them.

44. A lack of understanding is not an excuse, but a troubling sign of ignorance towards our own perception and interpretation. To deny our weaknesses is to deny our imperfections and our capacity for reason.

45. When we are focused, we tend to approach our problems with knowledge and awareness, not with ignorance or denial. It is important that we do not overlook this fact, and that we strive to attain stability within ourselves.

46. The true dilemma lies not in what we know, but in what we assume to know as certainty often with erroneous understanding. It is natural to err; it is what makes us human. To be entirely without error would be abnormal to our nature.

47. Self-control is not easily or consistently achieved, though it is certainly possible and necessary for the balance of mind, body, and soul. This is a common challenge throughout life.

48. What is most interesting is what we ultimately learn from those memorable experiences that compel us to reflect, and to construct a solid framework of logic and ethics that will guide us effectively.

49. The tacit nature of thought arises from the precision of our discernment. Our capacity to learn dictates our actions. Though our thoughts initiate our actions, it is our sentience that responds to them.

50. Any manifestation of ambiguity is resolved through profound deliberation, when reasoned thought transforms into firm belief and enables the balanced alignment of the mind, body, and soul.

51. Philosophy advocates the use of logic, knowledge, and wisdom to guide us judiciously, so that we may become better individuals. By demonstrating benevolence, we act ethically and morally. When we lose control of our faculties, we fall prey to the burdens of the self.

52. This inspiring philosophy promotes the general concepts of logos, ethos, pathos, eros, cosmos, and anthropos of the Oracle, in an order that enables us to truly appreciate each concept and understand their intended purpose.

53. All purposive activities are consciously connected to an intelligible system that we call rationality, based on logic. Logic is not the answer to all questions, nor should it be treated as such, but it does provide a foundation for our thinking.

54. This belief is thus identified as philosophy and serves as the cognitive method of engagement with analytical subjects. The Oracle’s philosophy embodies the quiddity of knowledge and wisdom.

55. Any desire that leads us astray from a genuine belief is often the consequence of circumstances experienced in life. To understand such experiences, we must be mindful of their true value.

56. The relationship we have with the fundamental principles of that belief can prepare us for these concepts, but it does not preclude our undoing. We must be prepared for both good and bad, and seek to reason through them with philosophy.

57. If we are not disciplined enough to control our thoughts and actions, then any philosophy will appear ineffective and incomplete. Unless we accept this premise, we shall not understand the rationale behind those thoughts and actions.

58. For this reason, the mind, body, and soul remain integral to the intrinsic nature of our mental and physical disciplines. Without them, we cease to function rationally and become increasingly fragile as individuals.

59. In the conceptual process, we become aware of the distinction between the logical and illogical. These two concepts of philosophy endow us with the power and influence to understand their true manifestation.

60. It is imperative that we distinguish between akrasia and sin in their respective teachings. Sin is imposed upon us by religion, whereas akrasia is something we learn to control through 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 by which to rationalise those desires.

62. This assertive notion implies that humans are largely incapable of self-restraint and mental equilibrium when they are compulsive. Self-control is plausible and necessary for the wellbeing of the self. Without it, we would fall 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 allow negativity to affect us and lead us astray. Ergo, it is necessary to know that in life, control of the mind is paramount.

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

65. To attempt to acknowledge akrasia 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 behind our desires and the basis of 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 we can control, rather than drift into the sphere of no return.

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

68. If we do not eventually wield control over the mind, our thoughts and actions become unsteady and unmanageable as a consequence. This realisation is something that we should neither dismiss nor pretend does not exist in the modern world.

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

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

71. The Oracle attests to the notion that people are capable of restraining thoughts through a certain deliberation and will. This is called enkrateia. It is this enkrateia that grants us the balance needed and also provides the power to confront akrasia.

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

73. Philosophers are typically practical in their presumption of a lack of control. It is what philosophy teaches us that is relevant, and the method by which we could better comprehend our behaviour. It is that behaviour which 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 coherence. Our minds were meant to serve our thoughts and ideas, while our body was meant to be the temple for the mind.

75. Under the complexity of our idiosyncrasy, we are compelled to examine the cause of our intemperance. It is not beneficial for us to behave irrationally, nor to yield to whatever our body craves or desires.

76. The rapid nature of our thoughts contributes to our predicament when we are in a confused and incomplete state. Our irrational thoughts serve no purpose for our mind, body, or soul. They are harmful and unproductive.

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

78. To formulate 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. What must be stated unequivocally is that our perception is heavily influenced by our beliefs or manifested creeds. This is where we may agree or disagree with others. It is wiser to demonstrate one’s wisdom than to fail to 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. Rather, it offers the foundation for our rational thinking.

81. Concrete observation is recognised in the presence of discrepancy within the argument. Once we understand the premise, the argument is germane. The things we allow our body to enjoy, whether through desires or pleasures are those we deem healthy and practical.

82. The valid construct of akrasia is predicated upon the imperfect state of the mind and the uncontrollable actions that follow from errant thoughts. Although our mind is the mechanism of our thoughts, it is not impervious to negativity, pain, anguish, or other afflictions.

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

84. A weak mind is the apparent cause of the akratic effects we experience in the intermittent intervals and episodes of our lives. It is necessary to reach the conclusion that life is not inherently fair or unfair. It is we humans who 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 refuse to accept their imperfections and presume themselves incapable of flaw.

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

87. When the body succumbs to the effects of harmful inclinations, it proceeds to mitigate the circumstances that follow. It is our body that reacts in a transparent way, revealing our vulnerability and insecurities.

88. Any analysis provided may clarify the incidents attributed to our mental vacillations. If we believe that life and the world around us are perfect, then we are only deceiving ourselves with a form of duplicity.

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

90. When we cogitate on the main argument of the concept of akrasia, we are alluding only to a moiety of the overall concept. It is important that we process its meaning and realise that we must remain coherent in mind and resolute in our determination.

91. Our mind is conducive to judging our actions and the validity of our reactions. This is how our mind functions in accordance with our body and soul. Akrasia 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 upon. An argument that may be comprehended philosophically for its essence. The question we must ask ourselves is: what causes our lack of control to manifest?

93. Our consistent pattern of thought is linked to the actions we exhibit through our behaviour. When that conduct becomes inconsistent with our thought pattern, what then materialises is irrationality.

94. Perhaps this interpretation could be presumed to be an ambiguous, oracular remark of an a priorism, but it is a logical interpretation to be deduced philosophically. When describing akrasia, we are attempting to convey the meaning of its nature.

95. The level of aphorism concluded is not necessarily a reflection of the truth perceived. In the case of akrasia, there are occasions in which we doubt our self-control and submit to the notion of akrasia.

96. Perception of the truth is often an errant observation. What we presume to be accurate is not always reflective of the truth. Often, we perceive things that are neither factual nor reflective of reality. Akrasia can manifest in countless ways.

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

98. Akrasia is a philosophical concept based on the postulatory premise of our human flaws or deficiencies, which are naturally part of us. There is no harm in accepting our imperfections. It is natural to assume we are the creation of our own thoughts.

99. From this notion, we may infer the necessity of sound judgement as the prerequisite for a stable condition. We can learn to accept our imperfections by acknowledging our flawed nature. Therefore, akrasia should not define our persona.

100. Eros teaches us that we can express ourselves mentally or physically in life. Our thoughts evoke our desires and pleasures. We fulfil this when we understand the attainment of a state commonly known as satisfaction.

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