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An abstraction is a manufactured generalization, a hypothesis, a posited thing, an assumption or assumptions about, an extrapolation of or from some-thing, or some assumed or extrapolated ideal ‘form’ of some-thing. Sometimes, abstractions are generalization based on some sample(s), or on some median (average) value or sets of values, observed, sampled, or assumed.
Abstractions can be of some-thing past, in the present, or described as a goal or an ideal which it is assumed could be attained or achieved in the future.
All abstractions involve a causal perception, based as they are on the presumption of a linear cause-and-effect (and/or a dialectic) and on a posited or an assumed category or classification which differs in some way from some other assumed or posited categories/classifications, past, present or future. When applied to or used to describe/classify/distinguish/motivate living beings, abstractions involve a causal separation-of-otherness; and when worth/value/identity (and exclusion/inclusion) is or are assigned to such a causal separation-of-otherness then there is or there arises hubris.
Abstractions are often assumed to provide some ‘knowledge’ or some ‘understanding’ of some-thing assigned to or described by a particular abstraction. For example, in respect of the abstraction of ‘race’ applied to human beings, and which categorization of human beings describes a median set of values said or assumed to exist ‘now’ or in some recent historical past.
According to the philosophy of pathei-mathos, this presumption of knowledge and understanding by the application of abstractions to beings – living and otherwise – is false, for abstractions are considered as a primary means by which the nature of Being and beings are and have been concealed, requiring as abstractions do the positing and the continuation of abstractive opposites in relation to Being and the separation of beings from Being by the process of ideation and opposites.
The acausal is not a generalization – a concept – deriving from a collocation of assumed, imagined, or causally observed Phainómenon, but instead is that wordless, conceptless, a-temporal, knowing which empathy reveals and which a personal πάθει μάθος and an appreciation of the numinous often inclines us toward. That is, the acausal is a direct and personal (individual) revealing of beings and Being which does not depend on denoting or naming.
What is so revealed is the a-causal nature of some beings, the connexion which exists between living beings, and how living beings are emanations of ψυχή.
Thus speculations and postulations regarding the acausal only serve to obscure the nature of the acausal or distance us from that revealing of the acausal that empathy and πάθει μάθος and an appreciation of the numinous provide.
Arête is the prized Hellenic virtue which can roughly be translated by the English word ‘excellence’ but which also implies what is naturally distinguishable – what is pre-eminent – because it reveals or shows certain valued qualities such as beauty, honour, valour, harmony.
The essentials which Aristotle enumerated are: (i) Reality (existence) exists independently of us and our consciousness, and thus independent of our senses; (ii) our limited understanding of this independent ‘external world’ depends for the most part upon our senses, our faculties – that is, on what we can see, hear or touch; on what we can observe or come to know via our senses; (iii) logical argument, or reason, is perhaps the most important means to knowledge and understanding of and about this ‘external world’; (iv) the cosmos (existence) is, of itself, a reasoned order subject to rational laws.
Experimental science seeks to explain the natural world – the phenomenal world – by means of direct, personal observation of it, and by making deductions, and formulating hypothesis, based on such direct observation.
The philosophy of pathei-mathos adds the faculty of empathy – and the knowing so provided by empathy – to these essentials. Part of the knowing that empathy reveals, or can reveal, concerns the nature of Being, of beings, and of Time.
ἁρμονίη (harmony) is or can be manifest/discovered by an individual cultivating wu-wei and σωφρονεῖν (a fair and balanced personal, individual, judgement).
The English word compassion dates from around 1340 CE and the word in its original sense (and as used in this work) means benignity, which word derives from the Latin benignitatem, the sense imputed being of a kind, compassionate, well-mannered character, disposition, or deed. Benignity came into English usage around the same time as compassion; for example, the word occurs in Chaucer’s Troilus and Criseyde [ ii. 483 ] written around 1374 CE.
Hence, compassion is understood as meaning being kindly disposed toward and/or feeling a sympathy with someone (or some living being) affected by pain/suffering/grief or who is enduring vicissitudes.
The word compassion itself is derived from com, meaning together-with, combined with pati, meaning to-suffer/to-endure and derived from the classical Latin passiō. Thus useful synonyms for compassion, in this original sense, are compassivity and benignity.
The Cosmic Perspective refers to our place in the Cosmos, to the fact that we human beings are simply one fragile fallible mortal biological life-form on one planet orbiting one star in one galaxy in a Cosmos of billions of galaxies. Thus in terms of this perspective all our theories, our ideas, our beliefs, our abstractions are merely the opinionated product of our limited fallible Earth-bound so-called ‘intelligence’, an ‘intelligence’, an understanding, we foolishly, arrogantly, pridefully have a tendency to believe in and exalt as if we are somehow ‘the centre of the Universe’ and cosmically important.
The Cosmic Perspective inclines us – or can incline us – toward wu-wei, toward avoiding the error of hubris, toward humility, and thus toward an appreciation of the numinous.
A δαίμων is not one of the pantheon of major Greek gods – θεοί – but rather a lesser type of divinity who might be assigned by those gods to bring good fortune or misfortune to human beings and/or watch over certain human beings and especially particular numinous (sacred) places.
A descriptor is a word, a term, used to describe some-thing which exists and which is personally observed, or is discovered, by means of our senses (including the faculty of empathy).
A descriptor differs from an ideation, category, or abstraction, in that a descriptor describes what-is as ‘it’ is observed, according to its physis (its nature) whereas an abstraction, for example, denotes what is presumed/assumed/idealized, past or present or future. A descriptor relies on, is derived from, describes, individual knowing and individual judgement; an abstraction relies on something abstract, impersonal, such as some opinion/knowing/judgement of others or some assumptions, theory, or hypothesis made by others.
An example of a descriptor is the term ‘violent’ [using physical force sufficient to cause bodily harm or injury to a person or persons] to describe the observed behaviour of an individual. Another example would be the term ‘extremist’ to describe – to denote – a person who treats or who has been observed to treat others harshly/violently in pursuit of some supra-personal objective of a political or of a religious nature.
Depending on context, δίκη could be the judgement of an individual (or Judgement personified), or the natural and the necessary balance, or the correct/customary/ancestral way, or what is expected due to custom, or what is considered correct and natural, and so on.
A personified Judgement – the Δίκην of Hesiod – is the goddess of the natural balance, evident in the ancestral customs, the ways, the way of life, the ethos, of a community, whose judgement, δίκη, is “in accord with”, has the nature or the character of, what tends to restore such balance after some deed or deeds by an individual or individuals have upset or disrupted that balance. This sense of δίκη as one’s ancestral customs is evident, for example, in Homer (Odyssey, III, 244).
In the philosophy of pathei-mathos, the term Δίκα – spelt thus in a modern way with a capital Δ – is sometimes used to intimate a new, a particular and numinous, philosophical principle, and differentiate Δίκα from the more general δίκη. As a numinous principle, or axiom, Δίκα thus suggests what lies beyond and what was the genesis of δίκη personified as the goddess, Judgement – the goddess of natural balance, of the ancestral way and ancestral customs.
Etymologically, this fairly recent English word, used to translate the German Einfühlung, derives, via the late Latin sympathia, from the Greek συμπάθεια – συμπαθής – and is thus formed from the prefix σύν (sym) together with παθ- [root of πάθος] meaning enduring/suffering, feeling: πάσχειν, to endure/suffer.
As used and defined by the philosophy of pathei-mathos, empathy – ἐμπάθεια – is a natural human faculty: that is, a noble intuition about (a revealing of) another human being or another living being. When empathy is developed and used, as envisaged by that way of life, then it is a specific and extended type of συμπάθεια. That is, it is a type of and a means to knowing and understanding another human being and/or other living beings – and thus differs in nature from compassion.
Empathic knowing is different from, but supplementary and complimentary to, that knowing which may be acquired by means of the Aristotelian essentials of conventional philosophy and experimental science.
Empathy reveals or can reveal the nature (the physis) – sans abstractions/ideations/words – of Being, of beings, and of Time. This revealing is of the the a-causal nature of Being, and of how beings have their genesis in the separation-of-otherness; and thus how we human beings are but causal, mortal, fallible, microcosmic emanations of ψυχή.
The unusual compound Greek word ἐναντιοδρομίας occurs in a summary of the philosophy of Heraclitus by Diogenes Laërtius.
Enantiodromia is the term used, in the philosophy of pathei-mathos, to describe the revealing, the process, of perceiving, feeling, knowing, beyond causal appearance and the separation-of-otherness, and thus when what has become separated – or has been incorrectly perceived as separated – returns to the wholeness, the unity, from whence it came forth. When, that is, beings are understood in their correct relation to Being, beyond the causal abstraction of different/conflicting ideated opposites, and when as a result, a reformation of the individual, occurs. A relation, an appreciation of the numinous, that empathy and pathei-mathos provide, and which relation and which appreciation the accumulated pathei-mathos of individuals over millennia have made us aware of or tried to inform us or teach us about.
An important and a necessary part of enantiodromia involves a discovery, a knowing, an acceptance, and – as prelude – an interior balancing within individuals, of what has hitherto been perceived and designated as the apparent opposites described by terms (descriptors) such as ‘muliebral’ and ‘masculous’.
The balance attained by – which is – enantiodromia is that of simply feeling, accepting, discovering, the empathic, the human, the personal, scale of things and thus understanding our own fallibility-of-knowing, our limitations as a human being
Strife; discord; disruption; a quarrel between friends or kin. As in the Odyssey:
ἥ τ᾽ ἔριν Ἀτρεΐδῃσι μετ᾽ ἀμφοτέροισιν ἔθηκε.
Who placed strife between those two sons of Atreus
Odyssey, 3, 136
According to the recounted tales of Greek mythology attributed to Aesop, ἔρις was caused by, or was a consequence of, the marriage between a personified πόλεμος (as the δαίμων of kindred strife) and a personified ὕβρις (as the δαίμων of arrogant pride) with Polemos rather forlornly following Hubris around rather than vice versa. Eris is thus the child of Polemos and Hubris.
By extreme is meant to be harsh, so that an extremist is a person who tends toward harshness, or who is harsh, or who supports/incites harshness, in pursuit of some objective, usually of a political or a religious nature. Here, harsh is: rough, severe, a tendency to be unfeeling, unempathic.
Hence extremism is considered to be: (a) the result of such harshness, and (b) the principles, the causes, the characteristics, that promote, incite, or describe the harsh action of extremists. In addition, a fanatic is considered to be someone with a surfeit of zeal or whose enthusiasm for some objective, or for some cause, is intemperate.
In the terms of the philosophy/way of pathei-mathos, an extremist is someone who commits the error of hubris; and error which enantiodromia – following from πάθει μάθος – can sometimes correct or forestall. The genesis of extremism – be such extremism personal, or described as political or religious – is when the separation-of-otherness is used as a means of personal and collective identity and pride, with some ‘others’ – or ‘the others’ – assigned to a category considered less worthy than the category we assign ourselves and ‘our kind/type’ to.
Extremist ideologies manifest an unbalanced, an excessive, masculous nature.
The quality, the virtue, of self-restraint, of a balanced, well-mannered conduct especially under adversity or duress, of which Cicero wrote:
Haec autem scientia continentur ea, quam Graeci εὐταξίαν nominant, non hanc, quam interpretamur modestiam, quo in verbo modus inest, sed illa est εὐταξία, in qua intellegitur ordinis conservatio
Those two qualities are evident in that way described by the Greeks as εὐταξίαν although what is meant by εὐταξία is not what we mean by the moderation of the moderate, but rather what we consider is restrained behaviour… [My translation]
De Officiis, Liber Primus, 142
The English word honour dates from around 1200 CE, deriving from the Latin honorem (meaning refined, grace, beauty) via the Old French (and thence Anglo-Norman) onor/onur. As used by The Way of Pathei-Mathos, honour means an instinct for and an adherence to what is fair, dignified, and valourous. An honourable person is thus someone of manners, fairness, natural dignity, and valour.
In respect of early usage of the term, two quotes may be of interest. The first, from c. 1393 CE, is taken from a poem, in Middle English, by John Gower:
And riht in such a maner wise
Sche bad thei scholde hire don servise,
So that Achilles underfongeth
As to a yong ladi belongeth
Honour, servise and reverence.
John Gower, Confessio Amantis. Liber Quintus vv. 2997-3001 [Macaulay, G.C., ed. The Works of John Gower. Oxford: Clarendon Press. 1901]
The second is from several centuries later:
” Honour – as something distinct from mere probity, and which supposes in gentlemen a stronger abhorrence of perfidy, falsehood, or cowardice, and a more elevated and delicate sense of the dignity of virtue, than are usually found in vulgar minds.”
George Lyttelton. History of the Life of Henry the Second. London, Printed for J. Dodsley. M DCC LXXV II  (A new ed., cor.) vol 3, p.178
In the philosophy of pathei-mathos, the personal virtue of honour is considered to be a presencing, a grounding, an expression, of ψυχή – of Life, of our φύσις – occurring when the insight (the knowing) of a developed empathy inclines us toward a compassion that is, of necessity, balanced by σωφρονεῖν and in accord with δίκη. That is, as a means to live, to behave, as empathy intimates we can or should in order to avoid committing the folly, the error, of ὕβρις, in order not to cause suffering, and in order to re-present, to acquire, ἁρμονίη.
Humility is used, in a spiritual context, to refer to that gentleness, that modest demeanour, that understanding, which derives from an appreciation of the numinous and also from one’s own admitted uncertainty of knowing and one’s acknowledgement of past mistakes. An uncertainty of knowing, an acknowledgement of mistakes, that often derive from πάθει μάθος.
Humility is thus the natural human balance that offsets the unbalance of hubris (ὕβρις) – the balance that offsets the unbalance of pride and arrogance, and the balance that offsets the unbalance of that certainty of knowing which is one basis for extremism, for extremist beliefs, for fanaticism and intolerance. That is, humility is a manifestation of the natural balance of Life; a restoration of ἁρμονίη, of δίκη, of σωφρονεῖν – of those qualities and virtues – that hubris and extremism, that ἔρις and πόλεμος, undermine, distance us from, and replace.
To posit or to construct an ideated form – an assumed perfect (ideal) form or category or abstraction – of some-thing, based on the belief or the assumption that what is observed by the senses, or revealed by observation, is either an ‘imperfect copy’ or an approximation of that thing, which the additional assumption that such an ideated form contains or in some way expresses (or can express) ‘the essence’ or ‘the ethos’ of that thing and of similar things.
Ideation also implies that the ideated form is or can be or should be contrasted with what it considered or assumed to be its ‘opposite’.
The term the ‘immediacy-of-the-moment’ describes both (i) the nature and the extent of the acausal knowing that empathy and pathei-mathos provide, and (ii) the nature and extent of the morality of the philosophy of pathei-mathos.
Empathy, for example, being a natural and an individual faculty, is limited in range and application, just as our faculties of sight and hearing are limited in range and application. These limits extend to only what is direct, immediate, and involve personal interactions with other humans or with other living beings. There is therefore, for the philosophy of pathei-mathos, an ’empathic scale of things’ and an acceptance of our limitations of personal knowing and personal understanding. An acceptance of (i) the unwisdom, the hubris, of arrogantly making assumptions about who and what are beyond the range of our empathy and outside of our personal experience/beyond the scope of our pathei-mathos.
Morality, for the philosophy of pathei-mathos, is a result of individuals using the faculty of empathy; a consequence of the insight and the understanding (the acausal knowing) that empathy provides for individuals in the immediacy-of-the-moment. Thus, morality is considered to reside not in some abstract theory or some moralistic schemata presented in some written text which individuals have to accept and try and conform or aspire to, but rather in personal virtues – such as such as compassion and fairness, and εὐταξία – that arise or which can arise naturally through empathy, πάθει μάθος, and thus from an awareness and appreciation of the numinous.
Innocence is regarded as an attribute of those who, being personally unknown to us, are therefore unjudged us by and who thus are given the benefit of the doubt. For this presumption of innocence of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, the numinous, the human, thing to do.
Empathy and πάθει μάθος incline us toward treating other human beings as we ourselves would wish to be treated; that is they incline us toward fairness, toward self-restraint, toward being well-mannered, and toward an appreciation and understanding of innocence.
Masculous is a term, a descriptor, used to refer to certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love and culture. Extremist ideologies manifest an unbalanced, an excessive, masculous nature.
Masculous is from the Latin masculus and occurs, for example, in some seventeenth century works such as one by William Struther: “This is not only the language of Canaan, but also the masculous Schiboleth.” True Happines, or, King Davids Choice: Begunne In Sermons, And Now Digested Into A Treatise. Edinbvrgh, 1633
The term muliebral derives from the classical Latin word muliebris, and in the context the philosophy of Pathei-Mathos refers to those positive traits, abilities, and qualities that are conventionally and historically associated with women, such as empathy, sensitivity, gentleness, compassion, and a desire to love and be loved over and above a desire for conflict/adventure/war.
The numinous is what manifests or can manifest or remind us of (what can reveal) the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful. In a practical way, it is what we regard or come to appreciate as ‘sacred’ and dignified; what expresses our developed humanity and thus places us, as individuals, in our correct relation to ψυχή, and which relation is that we are but one mortal emanation of ψυχή.
The Greek term πάθει μάθος derives from The Agamemnon of Aeschylus (written c. 458 BCE), and can be interpreted, or translated, as meaning learning from adversary, or wisdom arises from (personal) suffering; or personal experience is the genesis of true learning.
When understood in its Aeschylean context, it implies that for we human beings pathei-mathos possesses a numinous, a living, authority. That is, the understanding that arises from one’s own personal experience – from formative experiences that involve some hardship, some grief, some personal suffering – is often or could be more valuable to us (more alive, more relevant, more meaningful) than any doctrine, than any religious faith, than any words/advice one might hear from someone else or read in some book.
Thus, pathei-mathos, like empathy, offers we human beings a certain conscious understanding, a knowing; and, when combined, pathei-mathos and empathy are or can be a guide to wisdom, to a particular conscious knowledge concerning our own nature (our physis), our relation to Nature, and our relation to other human beings, leading to an appreciation of the numinous and an appreciation of virtues such as humility and εὐταξία.
Heraclitus fragment 80
Πόλεμος is not some abstract ‘war’ or strife or kampf, but rather that which is or becomes the genesis of beings from Being (the separation of beings from Being), and thus not only that which manifests as δίκη but also accompanies ἔρις because it is the nature of Πόλεμος that beings, born because of and by ἔρις, can be returned to Being, become bound together – be whole – again by enantiodromia.
According to the recounted tales of Greek mythology attributed to Aesop, ἔρις was caused by, or was a consequence of, the marriage between a personified πόλεμος (as the δαίμων of kindred strife) and a personified ὕβρις (as the δαίμων of arrogant pride) with Polemos rather forlornly following Hubris around rather than vice versa. Thus Eris is the child of Polemos and Hubris.
Furthermore, Polemos was originally the δαίμων (not the god) of kindred strife, whether familial, of friends, or of one’s πόλις (one’s clan and their places of dwelling). Thus, to describe Polemos, as is sometimes done, as the god of war, is doubly incorrect.
φύσις suggests either (i) the Homeric usage of nature or character of a person, as for example in Odyssey, Book 10, vv. 302-3, and also in Herodotus (2.5.2):
Αἰγύπτου γὰρ φύσις ἐστὶ τῆς χώρης τοιήδε
or (ii) Φύσις (Physis) as in Heraclitus fragment 123 – that is, the natural nature of all beings, beyond their outer appearance, and which natural nature we, as human beings, have a natural [an unconscious] inclination to conceal; either because of ὕβρις or through an ignorance, an unknowing, of ourselves as an emanation of ψυχή.
In terms of the nature or the character of an individual:
σωφρονεῖν ἀρετὴ μεγίστη, καὶ σοφίη ἀληθέα λέγειν καὶ ποιεῖν κατὰ φύσιν ἐπαίοντας
Most excellent is balanced reasoning, for that skill can tell inner character from outer.
Heraclitus fragment 112
The separation-of-otherness is a term used to describe the implied or assumed causal separateness of living beings, a part of which is the distinction we make (instinctive or otherwise) between our self and the others. Another part is assigning our self, and the-others, to (or describing them and us by) some category/categories, and to which category/categories we ascribe (or to which category/categories has/have been ascribed) certain qualities or attributes.
Given that a part of such ascription/denoting is an assumption or assumptions of worth/value/difference and of inclusion/exclusion, the separation-of-otherness is the genesis of hubris; causes and perpetuates conflict and suffering; and is a path away from ἁρμονίη, δίκη, and thus from wisdom.
The separation-of-otherness conceals the nature of Beings and beings; a nature which empathy and pathei-mathos can reveal.
For the philosophy of Pathei-Mathos, ‘the good’ is considered to be what is fair; what alleviates or does not cause suffering; what is compassionate; what is honourable; what is reasoned and balanced. This knowing of the good arises from the (currently underused and undeveloped) natural human faculty of empathy, and which empathic knowing is different from, supplementary and complimentary to, that knowing which may be acquired by means of the Aristotelian essentials of conventional philosophy and experimental science.
In the philosophy of pathei-mathos, Time is considered to be an expression of the nature – the φύσις – of beings, and thus, for living beings, is a variable emanation of ψυχή, differing from being to being, and representing how that living being can change (is a fluxion) or may change or has changed, which such change (such fluxions) being a-causal.
Time – as conventionally understood and as measured/represented by a terran-calendar with durations marked days, weeks, and years – is therefore regarded as an abstraction, and an abstraction which tends to conceal the nature of living beings.
ὕβρις (hubris) is the error of personal insolence, of going beyond the proper limits set by: (a) reasoned (balanced) judgement – σωφρονεῖν – and by (b) an awareness, a personal knowing, of the numinous, and which knowing of the numinous can arise from empathy and πάθει μάθος.
Hubris upsets the natural balance – is contrary to ἁρμονίη [harmony] – and often results from a person or persons striving for or clinging to some causal abstraction.
According to The Way of Pathei-Mathos, ὕβρις disrupts – and conceals – our appreciation of what is numinous and thus of what/whom we should respect, classically understood as ψυχή and θεοί and Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες and δαιμόνων and those sacred places guarded or watched over by δαιμόνων.
The philosophy of pathei-mathos makes a distinction between a religion and a spiritual Way of Life. One of the differences being that a religion requires and manifests a codified ritual and doctrine and a certain expectation of conformity in terms of doctrine and ritual, as well as a certain organization beyond the local community level resulting in particular individuals assuming or being appointed to positions of authority in matters relating to that religion. In contrast, Ways are more diverse and more an expression of a spiritual ethos, of a customary, and often localized, way of doing certain spiritual things, with there generally being little or no organization beyond the community level and no individuals assuming – or being appointed by some organization – to positions of authority in matters relating to that ethos.
Religions thus tend to develope an organized regulatory and supra-local hierarchy which oversees and appoints those, such as priests or religious teachers, regarded as proficient in spiritual matters and in matters of doctrine and ritual, whereas adherents of Ways tend to locally and informally and communally, and out of respect and a personal knowing, accept certain individuals as having a detailed knowledge and an understanding of the ethos and the practices of that Way.
Many spiritual Ways have evolved into religions.
Wisdom is both the ability of reasoned – a balanced – judgement, σωφρονεῖν, a discernment; and a particular conscious knowledge concerning our own nature, and our relation to Nature, to other life and other human beings: rerum divinarum et humanarum. Part of this knowledge is of how we human beings are often balanced between honour and dishonour; balanced between ὕβρις and ἀρετή; between our animalistic desires, our passions, and our human ability to be noble, to morally develope ourselves; a balance manifest in our known ability to be able to control, to restrain, ourselves, and thus find and follow a middle way, of ἁρμονίη.
Wu-wei is a Taoist term used in The Way of Pathei-Mathos/The Numinous Way to refer to a personal ‘letting-be’ deriving from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, their φύσις, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is, toward the error, the unbalance, that is hubris, an error often manifest in personal arrogance, excessive personal pride, and insolence – that is, a disrespect for the numinous.
In practice, the knowledge, the understanding, the intuition, the insight that is wu-wei is a knowledge, an understanding, that can be acquired from empathy, πάθει μάθος, and by a knowing of and an appreciation of the numinous. This knowledge and understanding is of wholeness, and that life, things/beings, change, flow, exist, in certain natural ways which we human beings cannot change however hard we might try; that such a hardness of human trying, a belief in such hardness, is unwise, un-natural, upsets the natural balance and can cause misfortune/suffering for us and/or for others, now or in the future. Thus success lies in discovering the inner nature (the physis) of things/beings/ourselves and gently, naturally, slowly, working with this inner nature, not striving against it.
Life qua being. Our being as a living existent is considered an emanation of ψυχή. Thus ψυχή is what ‘animates’ us and what gives us our nature, φύσις, as human beings. Our nature is that of a mortal fallible being veering between σωφρονεῖν (thoughtful reasoning, and thus fairness) and ὕβρις.
Recuyle of the Philosophy of Pathei-Mathos
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Time and The Separation-of-Otherness
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