1) Conscience- - a category of ethics that expresses an individual’s ability to exercise moral self-control, to determine from the standpoint of good and evil the attitude towards one’s own and others’ actions and lines of behavior. S. makes his assessments as if independently of practicality. interest, but in reality, in various manifestations, a person’s S. reflects the impact on him of specific. historical, social class living conditions and education. S. does not generate, but only consolidates and reproduces those values and assessments that have been developed in society. practice, and therefore ultimately depends on the class. and societies, human belongings. Scientific atheism is opposed to nihilism. attitude towards S., considering her creatures to be a feature of the spiritual appearance of the individual, and against the attitude towards her as an unchangeable and infallible judge given to us by God. With the progress of social and cultural progress intelligence. honesty as one of the requirements of S. more and more urgently requires the rejection of relit, faith, as having no logical. and factual justification, as well as moral justification.
2) Conscience- (Greek syneidesis, lat. conscientia) - is usually interpreted as a person’s ability to distinguish between good and evil, as an inner voice that tells us about moral truth, about higher values, about our dignity. A person not only “has a conscience,” but “he himself is a conscience” (S. Fagin). Conscience acts super-reasonably as moral intuition: “the existence of conscience is not compatible with consistent rationalism, for its spiritual reality limits the claims of reason to absolutism, and rationalism to the right to be an exhaustive philosophical position” (J. Schrader). In Christianity: conscience is a gift of God for witnessing the Highest Truth: “Conscience is the most secret and holy of holies of a person, where he is alone with God, Whose voice sounds in the depths of his soul. Through conscience, the law is miraculously fulfilled, which is fulfilled in the love of God and to his neighbor" (Vat.-II. RN, 16). It is often said that it does not make mistakes, but its action is limited or distorted by errors of reason, misdirection of the will, ignorance, inattention to higher values, addictions to earthly things, self-affirmation or disorder of the human psyche. There are distortions, but something else is also true: conscience is not sinless and needs to be cleansed and developed in a spirit of humility and openness to God, to the Church, to the Gospel. A person must always act according to his conscience, being aware of the possibility of making a mistake, and must work so that the voice from above sounds more and more clearly in the voice of conscience. Conscience can become dead if a person has repeatedly rejected it and acted contrary to it. The voice of conscience can also come into conflict with demands proclaimed in the name of the Church. In this case, the duty of a Christian is to follow the voice of conscience, and not church authority. In the lives of the saints this ultimately served the good of the Church.
3) Conscience- - an ethical category that expresses the ability of an individual to exercise moral self-control, to determine from the position of good and evil the attitude towards one’s own and others’ actions. Conscience makes its assessments as if independently of practical interests, however, in various manifestations, a person’s conscience reflects the impact on him of specific social and historical conditions of life and upbringing. Conscience does not generate, but only consolidates and reproduces those values and assessments that are developed in social practice. In contrast to motive (sense of duty), conscience also includes self-assessment of actions already committed based on a person’s understanding of his responsibility to other people and society.
4) Conscience- - one of the qualities of the human personality (properties of the human intellect), ensuring the preservation of homeostasis (the state of the environment and one’s position in it) and determined by the ability of the intellect to model its future state and the behavior of other people in relation to the “bearer” of conscience. Conscience is one of the products of education. According to conscience - a category of ethics that characterizes an individual’s ability to exercise moral self-control, independently formulate moral duties for himself, demand that he fulfill them, and make a self-assessment of his actions; one of the expressions of a person’s moral self-awareness (in many European languages, the word “conscience” etymologically means “shared knowledge”; in Russian it comes from the word “vedat” - “to know”). Associative block. Due to the fact that conscience is a property of a person, its “filling and quality” significantly depend on the culture that a person has (both ethnic and individual).
5) Conscience - (shared knowledge, know, know): a person’s ability to be aware of his duty and responsibility to other people, to independently evaluate and control his behavior, to be a judge of his own thoughts and actions. “The matter of conscience is the matter of a person, which he leads against himself” (I. Kant). Conscience is a moral feeling that allows you to determine the value of your own actions. Through conscience, a person learns ethical values in their actual form. In a narrow sense, conscience is defined as a moral feeling, and in a broad sense, as a barometer of wisdom, as a Sophian consciousness that orients a person in the cosmos of actions. The ability to evaluate actions from the point of view of good and evil is the main human trait, which, although changeable, is, without a doubt, characteristic of people. However, in reality it may become dull or become extremely weakened. Christian ethics compares conscience to a window through which the divine will penetrates. Conscience can be expressed in a feeling of shame, repentance, regret about what has been done, in a feeling of discord with oneself, which indicates a person’s self-criticism. At the same time, conscience is active compassion for someone else’s grief, misfortune, awareness of the injustice of the existing order of things from the standpoint of goodness and evil, moral ideal. Conscience requires a person to self-esteem, self-condemnation from the point of view of the interests, hopes, and aspirations of others. Sensitivity and openness to the world, its problems and prospects lead to a change in one’s view of oneself, allowing one to rise above one’s own beliefs and passions, to become their master, not a slave. The feeling of conscience reflects not only a person’s dissatisfaction with himself, but also the conflict between what exists and what, in his opinion, should be (between what is and what should be). The inconsistency of the surrounding reality, its imperfections create an impulse to change oneself and the world, forcing a person to live according to his conscience. Thus, conscience is the ability of the human spirit to recognize ethical values in their reality and act in accordance with the demands they make, the way in which a sense of value becomes meaningful to a person. In a narrower sense, moral consciousness, feeling or knowledge of what is good and what is bad, just or unjust, what is wise and what is foolish; subjective consciousness of compliance or non-compliance of one’s own behavior with moral values. Conscience, as the original ontological moral impulse, is innate, but due to external influence it can develop or die out. Christian ethics views conscience as a window through which the divine will penetrates. In Heidegger's fundamental ontology, conscience is a call to care. She calls a person and returns him from being lost, lost in the world, to freedom based on nothingness. The views of the Kazakh thinker Shakarim, Abai’s student, on the problem of conscience are very interesting and relevant. He believes that conscience has an ontological status of existence. In order to correct human nature and rid him of vices, it is necessary to create a science of conscience and teach this science to everyone “from a young age.” For a mature, cultured person there is not only a moral, but also a logical and aesthetic conscience; he knows the responsibilities both for his will and behavior, and for his thinking and feeling, and at the same time knows, feels with pain and shame how often a naturally necessary course his life violates these duties.
6) Conscience- - a person’s ability to exercise moral self-control, independently form moral duties for himself, demand that he fulfill them, and make a self-assessment of his actions. S. can manifest itself not only in the form of reasonable awareness of the moral significance of the actions performed, but also in the form of emotional experiences, for example, in S.’s feeling of remorse or in the positive emotions of “calm S.”
7) Conscience- - the concept of moral consciousness, internal conviction of what is good and evil, consciousness of moral responsibility for one’s behavior; expression of an individual’s ability to exercise moral self-control on the basis of the norms and rules of behavior formulated in a given society, to independently formulate high moral responsibilities for oneself, to demand that one fulfill them and to self-assess one’s actions from the heights of morality and morality.
8) Conscience- – “The call of conscience has the character of calling presence to its most capable of being itself, and in the mode of appealing to its most guilty being. The call of conscience, appealing to the ability to be, does not put forward an empty ideal, but calls into a situation.
9) Conscience - - a category of ethics that characterizes an individual’s ability to exercise moral self-control, independently formulate moral duties for himself, demand that he fulfill them, and make a self-assessment of his actions; one of the expressions of a person’s moral self-awareness (in many European languages the word “S.” etymologically means “shared knowledge”; in the Russian language it comes from the word “vedat” - “to know”), S. can manifest itself not only in the form of reasonable awareness of the moral significance of the actions performed, but also in the form of emotional experiences, for example. in S.’s feeling of remorse or in the positive emotions of “calm S.” T. arr., S. is a person’s subjective awareness of his duty and responsibility to society. But the form of this awareness is such that they act as a person’s duty and responsibility to himself. Guided by personal S., a person judges his actions as if on his own behalf. This subjective form of manifestation of S. served as the source of many idealistic mystifications of this concept in the history of ethical thought. S. was interpreted as the voice of the “inner self,” a manifestation of a person’s innate feeling (moral sense of theory), as the only basis for moral duty (Kant, Fichte). It was often contrasted not only with obedience to external authorities, but also with the demands placed on a person by society (Existentialism). Marxist ethics proves that socialism has a social origin, is determined by the conditions of a person’s social existence and upbringing, and depends on his class and social affiliation. “A republican has a different conscience than a royalist, a have has a different conscience than a have-not, a thinker has a different conscience than someone who is unable to think,” wrote K. Marx (vol. 6, p. 140). And if the S. of a person, his internal beliefs come into conflict with commands coming from the outside, then this happens because objective reality is reflected differently in the consciousness of different social groups, in the official attitudes of state and public institutions and the beliefs of individual people. The source of these clashes is social contradictions and social injustice, conflicts of class interests. In a socialist society, the demands of a moral person cannot mean anything other than serving the interests of other people, the collective. Therefore, conflicts that sometimes arise between personal S. and demands made from outside are only the result of a misunderstanding by a given person or others. people of a person's duty to society. The principle of collectivism in communist morality does not in the least detract from the importance of everyone’s individual self-esteem. On the contrary, in the process of building a communist society, the role of the consciousness of each person is increasingly increasing. S. is increasingly manifested in intransigence towards one’s own shortcomings, in moral self-criticism, which, under the conditions of developed socialism, acts as a moral requirement (see also Amateur performance and creativity, Moral freedom).
10) Conscience- - the ability of the human spirit to cognize ethical values in their reality and together with the demands they put forward; the way in which a sense of value becomes meaningful to a person; in a narrower sense, moral consciousness, feeling or knowledge of what is good and bad, just or unjust; subjective consciousness of compliance or non-compliance of one’s own behavior with moral values. Conscience, as an original moral impulse, is innate, but due to external influence it can develop or die out. Christ. ethics views conscience as a window through which the divine will penetrates (Wünsch). For Kant, the authoritarian judge of conscience is an ideal person who creates reason for himself. In Heidegger's fundamental ontology, conscience is a call to care. She calls man and returns him from being lost, lost in Man to freedom based on nothingness. This call makes possible the movement of one's own self-becoming. The desire to have a conscience constitutes a genuine existential possibility of existence (Brecht). For a mature, cultured person there is not only a moral, but also a logical and aesthetic conscience; he knows the responsibilities both for his will and behavior, and for his thinking and feeling, and at the same time knows, feels with pain and shame, how often natural the necessary course of his life violates these duties (Windelband).
11) Conscience- - an ethical category that expresses the highest form of a person’s ability to moral self-control, an aspect of his self-awareness. In contrast to motive (sense of duty), S. also includes self-assessment of actions already committed based on a person’s understanding of his responsibility to society. S. obliges a person by his actions not only to earn respect for himself (not to humiliate himself), like, say, a sense of honor and personal dignity, but to completely devote himself to serving society, the advanced class, and humanity. S., in addition, presupposes the ability of an individual to be critical of his own and others’ opinions in accordance with the objective needs of society, as well as a person’s responsibility not only for his own actions, but also for everything that happens around him. S. is a socially educated ability of a person. It is determined by the measure of its historical development, as well as its social position in the objective conditions in which it is placed. As an active response of a person to the demands of society and its progressive development, S. is not only the internal engine of a person’s moral self-improvement, but also a stimulus for his active and practical attitude to reality. S. can manifest itself both in the rational form of awareness of the moral significance of one’s actions, and in a complex of emotional experiences (“S’s remorse”). The upbringing of self in every person is one of the most important aspects of personality formation.
Conscience
A category of ethics that expresses an individual’s ability to exercise moral self-control, to determine from the standpoint of good and evil the attitude towards one’s own and others’ actions and lines of behavior. S. makes his assessments as if independently of practicality. interest, but in reality, in various manifestations, a person’s S. reflects the impact on him of specific. historical, social class living conditions and education. S. does not generate, but only consolidates and reproduces those values and assessments that have been developed in society. practice, and therefore ultimately depends on the class. and societies, human belongings. Scientific atheism is opposed to nihilism. attitude towards S., considering her creatures to be a feature of the spiritual appearance of the individual, and against the attitude towards her as an unchangeable and infallible judge given to us by God. With the progress of social and cultural progress intelligence. honesty as one of the requirements of S. more and more urgently requires the rejection of relit, faith, as having no logical. and factual justification, as well as moral justification.
(Greek syneidesis, Lat. conscientia) - is usually interpreted as a person’s ability to distinguish between good and evil, as an inner voice that tells us about moral truth, about higher values, about our dignity. A person not only “has a conscience,” but “he himself is a conscience” (S. Fagin). Conscience acts super-reasonably as moral intuition: “the existence of conscience is not compatible with consistent rationalism, for its spiritual reality limits the claims of reason to absolutism, and rationalism to the right to be an exhaustive philosophical position” (J. Schrader). In Christianity: conscience is a gift of God for witnessing the Highest Truth: “Conscience is the most secret and holy of holies of a person, where he is alone with God, Whose voice sounds in the depths of his soul. Through conscience, the law is miraculously fulfilled, which is fulfilled in the love of God and to his neighbor" (Vat.-II. RN, 16). It is often said that it does not make mistakes, but its action is limited or distorted by errors of reason, misdirection of the will, ignorance, inattention to higher values, addictions to earthly things, self-affirmation or disorder of the human psyche. There are distortions, but something else is also true: conscience is not sinless and needs to be cleansed and developed in a spirit of humility and openness to God, to the Church, to the Gospel. A person must always act according to his conscience, being aware of the possibility of making a mistake, and must work so that the voice from above sounds more and more clearly in the voice of conscience. Conscience can become dead if a person has repeatedly rejected it and acted contrary to it. The voice of conscience can also come into conflict with demands proclaimed in the name of the Church. In this case, the duty of a Christian is to follow the voice of conscience, and not church authority. In the lives of the saints this ultimately served the good of the Church.
An ethical category that expresses an individual’s ability to exercise moral self-control, to determine from the standpoint of good and evil the attitude towards one’s own and others’ actions. Conscience makes its assessments as if independently of practical interests, however, in various manifestations, a person’s conscience reflects the impact on him of specific social and historical conditions of life and upbringing. Conscience does not generate, but only consolidates and reproduces those values and assessments that are developed in social practice. In contrast to motive (sense of duty), conscience also includes self-assessment of actions already committed based on a person’s understanding of his responsibility to other people and society.
One of the qualities of the human personality (properties of the human intellect), ensuring the preservation of homeostasis (the state of the environment and one’s position in it) and conditioned by the ability of the intellect to model its future state and the behavior of other people in relation to the “bearer” of conscience. Conscience is one of the products of education. According to conscience - a category of ethics that characterizes an individual’s ability to exercise moral self-control, independently formulate moral duties for himself, demand that he fulfill them, and make a self-assessment of his actions; one of the expressions of a person’s moral self-awareness (in many European languages, the word “conscience” etymologically means “shared knowledge”; in Russian it comes from the word “vedat” - “to know”). Associative block. Due to the fact that conscience is a property of a person, its “filling and quality” significantly depend on the culture that a person has (both ethnic and individual).
(shared knowledge, know, know): a person’s ability to be aware of his duty and responsibility to other people, to independently evaluate and control his behavior, to be a judge of his own thoughts and actions. “The matter of conscience is the matter of a person, which he leads against himself” (I. Kant). Conscience is a moral feeling that allows you to determine the value of your own actions. Through conscience, a person learns ethical values in their actual form. In a narrow sense, conscience is defined as a moral feeling, and in a broad sense, as a barometer of wisdom, as a Sophian consciousness that orients a person in the cosmos of actions. The ability to evaluate actions from the point of view of good and evil is the main human trait, which, although changeable, is, without a doubt, characteristic of people. However, in reality it may become dull or become extremely weakened. Christian ethics compares conscience to a window through which the divine will penetrates. Conscience can be expressed in a feeling of shame, repentance, regret about what has been done, in a feeling of discord with oneself, which indicates a person’s self-criticism. At the same time, conscience is active compassion for someone else’s grief, misfortune, awareness of the injustice of the existing order of things from the standpoint of goodness and evil, moral ideal. Conscience requires a person to self-esteem, self-condemnation from the point of view of the interests, hopes, and aspirations of others. Sensitivity and openness to the world, its problems and prospects lead to a change in one’s view of oneself, allowing one to rise above one’s own beliefs and passions, to become their master, not a slave. The feeling of conscience reflects not only a person’s dissatisfaction with himself, but also the conflict between what exists and what, in his opinion, should be (between what is and what should be). The inconsistency of the surrounding reality, its imperfections create an impulse to change oneself and the world, forcing a person to live according to his conscience. Thus, conscience is the ability of the human spirit to recognize ethical values in their reality and act in accordance with the demands they make, the way in which a sense of value becomes meaningful to a person. In a narrower sense, moral consciousness, feeling or knowledge of what is good and what is bad, just or unjust, what is wise and what is foolish; subjective consciousness of compliance or non-compliance of one’s own behavior with moral values. Conscience, as the original ontological moral impulse, is innate, but due to external influence it can develop or die out. Christian ethics views conscience as a window through which the divine will penetrates. In Heidegger's fundamental ontology, conscience is a call to care. She calls a person and returns him from being lost, lost in the world, to freedom based on nothingness. The views of the Kazakh thinker Shakarim, Abai’s student, on the problem of conscience are very interesting and relevant. He believes that conscience has an ontological status of existence. In order to correct human nature and rid him of vices, it is necessary to create a science of conscience and teach this science to everyone “from a young age.” For a mature, cultured person there is not only a moral, but also a logical and aesthetic conscience; he knows the responsibilities both for his will and behavior, and for his thinking and feeling, and at the same time knows, feels with pain and shame how often a naturally necessary course his life violates these duties.
A person’s ability to exercise moral self-control, independently form moral responsibilities for himself, demand that he fulfill them, and make a self-assessment of his actions. S. can manifest itself not only in the form of reasonable awareness of the moral significance of the actions performed, but also in the form of emotional experiences, for example, in S.’s feeling of remorse or in the positive emotions of “calm S.”
The concept of moral consciousness, internal conviction of what is good and evil, consciousness of moral responsibility for one’s behavior; expression of an individual’s ability to exercise moral self-control on the basis of the norms and rules of behavior formulated in a given society, to independently formulate high moral responsibilities for oneself, to demand that one fulfill them and to self-assess one’s actions from the heights of morality and morality.
– “The call of conscience has the character of calling presence to its most of its ability to be itself, and in the mode of appealing to its most of its being-guilty. The call of conscience, appealing to the ability to be, does not put forward an empty ideal, but calls into a situation.
A category of ethics that characterizes an individual’s ability to exercise moral self-control, independently formulate moral duties for himself, demand that he fulfill them, and make a self-assessment of his actions; one of the expressions of a person’s moral self-awareness (in many European languages the word “S.” etymologically means “shared knowledge”; in the Russian language it comes from the word “vedat” - “to know”), S. can manifest itself not only in the form of reasonable awareness of the moral significance of the actions performed, but also in the form of emotional experiences, for example. in S.’s feeling of remorse or in the positive emotions of “calm S.” T. arr., S. is a person’s subjective awareness of his duty and responsibility to society. But the form of this awareness is such that they act as a person’s duty and responsibility to himself. Guided by personal S., a person judges his actions as if on his own behalf. This subjective form of manifestation of S. served as the source of many idealistic mystifications of this concept in the history of ethical thought. S. was interpreted as the voice of the “inner self,” a manifestation of a person’s innate feeling (moral sense of theory), as the only basis for moral duty (Kant, Fichte). It was often contrasted not only with obedience to external authorities, but also with the demands placed on a person by society (Existentialism). Marxist ethics proves that socialism has a social origin, is determined by the conditions of a person’s social existence and upbringing, and depends on his class and social affiliation. “A republican has a different conscience than a royalist, a have has a different conscience than a have-not, a thinker has a different conscience than someone who is unable to think,” wrote K. Marx (vol. 6, p. 140). And if the S. of a person, his internal beliefs come into conflict with commands coming from the outside, then this happens because objective reality is reflected differently in the consciousness of different social groups, in the official attitudes of state and public institutions and the beliefs of individual people. The source of these clashes is social contradictions and social injustice, conflicts of class interests. In a socialist society, the demands of a moral person cannot mean anything other than serving the interests of other people, the collective. Therefore, conflicts that sometimes arise between personal S. and demands made from outside are only the result of a misunderstanding by a given person or others. people of a person's duty to society. The principle of collectivism in communist morality does not in the least detract from the importance of everyone’s individual self-esteem. On the contrary, in the process of building a communist society, the role of the consciousness of each person is increasingly increasing. S. is increasingly manifested in intransigence towards one’s own shortcomings, in moral self-criticism, which, under the conditions of developed socialism, acts as a moral requirement (see also Amateur performance and creativity, Moral freedom).
The ability of the human spirit to recognize ethical values in their reality and together with the demands they make; the way in which a sense of value becomes meaningful to a person; in a narrower sense, moral consciousness, feeling or knowledge of what is good and bad, just or unjust; subjective consciousness of compliance or non-compliance of one’s own behavior with moral values. Conscience, as an original moral impulse, is innate, but due to external influence it can develop or die out. Christ. ethics views conscience as a window through which the divine will penetrates (Wünsch). For Kant, the authoritarian judge of conscience is an ideal person who creates reason for himself. In Heidegger's fundamental ontology, conscience is a call to care. She calls a person and returns him from being lost, lost in Man to freedom based on nothingness. This call makes possible the movement of one's own self-becoming. The desire to have a conscience constitutes a genuine existential possibility of existence (Brecht). For a mature, cultured person there is not only a moral, but also a logical and aesthetic conscience; he knows the responsibilities both for his will and behavior, and for his thinking and feeling, and at the same time knows, feels with pain and shame, how often natural the necessary course of his life violates these duties (Windelband).
An ethical category that expresses the highest form of a person’s ability to moral self-control, an aspect of his self-awareness. In contrast to motive (sense of duty), S. also includes self-assessment of actions already committed based on a person’s understanding of his responsibility to society. S. obliges a person by his actions not only to earn respect for himself (not to humiliate himself), like, say, a sense of honor and personal dignity, but to completely devote himself to serving society, the advanced class, and humanity. S., in addition, presupposes the ability of an individual to be critical of his own and others’ opinions in accordance with the objective needs of society, as well as a person’s responsibility not only for his own actions, but also for everything that happens around him. S. is a socially educated ability of a person. It is determined by the measure of its historical development, as well as its social position in the objective conditions in which it is placed. As an active response of a person to the demands of society and its progressive development, S. is not only the internal engine of a person’s moral self-improvement, but also a stimulus for his active and practical attitude to reality. S. can manifest itself both in the rational form of awareness of the moral significance of one’s actions, and in a complex of emotional experiences (“S’s remorse”). The upbringing of self in every person is one of the most important aspects of personality formation.
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Conscience is a positive quality of a person’s character, the ability to hear, act morally, from the standpoint of Good, correctly assessing one’s feelings and actions.
Conscience is the inability to do Evil in any small or large matter. Repeated assessment of your thoughts, actions and deeds. Internal assessment with one’s own beliefs, rules of society, checking with feelings, emotions and responsibility to Higher powers. This is the Strong Man's pursuit of excellence.
The concept of Conscience according to Esoteric laws
The most correct explanation of what Conscience is can only be found in Esotericism. Conscience is the Light energy of God in a person, from which comes a feeling of Happiness. True Conscience, absolutely pure, incorruptible. Devotion to one’s own convictions and Conscience can be assessed only by two criteria - this is unconditionally devoted, or conscience is lost forever.
An unscrupulous person loses the right path of life and slides into the abyss of Ignorance and Degradation.
It’s difficult with conscience, but you can’t escape without it, otherwise there will be a dead end, lack of happiness and degradation.
Following the voice of conscience is identical to following the voice of God. Conscience is the representation of God in man, a sign of the presence within of divine energy, from which comes a feeling of happiness.
Where Conscience Manifests itself
Conscience is what calls us to fulfill our absolute duty.
This is a duty to friends, relatives, children, parents, and the state. This is society and people, society.
Voice of Conscience
When actions conflict with the Voice of Conscience and this voice says the opposite, and you clearly hear it, then leave everything and follow the voice of conscience!
A person clearly hears the voice of conscience only when he is ready to follow it. Whoever pursues selfish interests, pursues profit, runs the risk of confusing the voice of conscience with the voice of lust or lust.
A person becomes noble and decent, if you always, everywhere and in everything follow the voice of conscience. Conscience, as an internal moral law within a person, is the judge of all his actions.
Killing your conscience means taking the path of degradation
If you ignore the voice of conscience, a conscientious person will face anxiety, remorse, mental anguish and suffering. These are serious punishments for a conscientious person. The voice of conscience is always a strong internal pain. The voice of conscience is the voice of truth, truth and justice.
Who is a Conscientious Person?
A conscientious person is one who, having acted dishonestly, having understood and realized his vile act, cannot remain calm, is not indifferent, and constantly remembers his wrong act. He cannot forgive himself for this cowardice and tries to correct the situation and do everything right. Statement by A.S. Pushkin -
“Conscience is a clawed beast that gnaws at the heart.”
When a conscientious person acts generously, selflessly, in a word, correctly, he feels an internal surge of happiness, harmony with his inner self.
If the behavior of a Conscientious person is in disharmony with the outside world and affects the Happiness of the people around him, it is Conscience that will show him this. Conscience for a conscientious person is a guiding star in life.
Esoteric understanding of a conscientious person is Sinlessness and Whoever lives according to Conscience is a sinless person. Man's soul and conscience exist as the highest gift of God; you cannot run away from it, you cannot hide, you cannot deceive it or talk to it.
Even in ancient times, philosophers and sages pondered about this voice: where does it come from and what is its nature? Various assumptions and theories have been put forward. The presence of this voice created special problems for philosophers and scientists of the “new time”, who see in man only a material being and deny the existence of the soul.
There were Darwinists who argued that conscience is an unnecessary feeling that should be gotten rid of. It is interesting to quote the words of Hitler, who, as is known, was one of the thinkers of social Darwinism (the doctrine according to which the laws of natural selection and the struggle for existence, which, according to Charles Darwin, operate in nature, also apply to human society): “I free man from the humiliating chimera called conscience”. And Hitler also said: “Conscience is an invention of the Jews.”
It is clear that it is impossible to achieve a clear understanding of spiritual phenomena with the help of assumptions alone. Only God, who knows exactly the essence of spiritual phenomena, can reveal it to people.
Every person is familiar with his inner voice, called conscience. So where does it come from?
The source of the voice of conscience is the initially good nature (soul) of a person.Already at the very creation of man, God inscribed His image and likeness in the depths of his soul (Gen. 1:26). Therefore, conscience is usually called the voice of God in man. Being a moral law written directly on the heart of man, it operates in all people, regardless of their age, race, upbringing and level of development. Moreover, conscience is inherent only at the “human level”; animals are subject only to their instinct.
Our personal experience also convinces us that this inner voice, called conscience, is beyond our control and expresses itself directly, without our desire. Just as we cannot convince ourselves that we are full when we are hungry, or that we are rested when we are tired, so we cannot convince ourselves that we have acted well when our conscience tells us that we have acted Badly.
Conscience is a person’s ability to distinguish between good and evil, the basis of universal morality.
Degradation of conscience
Human conscience initially did not act alone. In man before the Fall, she acted together with God Himself, who abides in the human soul by His grace. Through conscience, the human soul received messages from God, which is why conscience is called the voice of God or the voice of the human spirit, enlightened by the Holy Spirit of God. The correct action of conscience is possible only in its close interaction with the Divine grace of the Holy Spirit. This was the human conscience before the fall.
However after the fall conscience was influenced by passions, and its voice began to fade due to the diminution of the action of Divine grace. Gradually this led to hypocrisy, to the justification of human sins.
If man were not damaged by sin, he would not need a written law. Conscience could truly guide all his actions. The need for a written law arose after the Fall, when man, darkened by passions, ceased to clearly hear the voice of his conscience.
Restoring the correct action of conscience is possible only under the guidance of the Divine grace of the Holy Spirit, achievable only through a living union with God, revealing faith in the God-man Jesus Christ.
Remorse
When a person listens to the voice of his conscience, he sees that this conscience speaks in him, first of all, as a judge, strict and incorruptible, evaluating all the actions and experiences of a person. And it often happens that some action is beneficial to a person, or has aroused approval from other people, but deep down in his soul this person hears the voice of conscience: “this is not good, this is a sin...”. Those. a person feels it deep down and suffers, regrets that he did it. This feeling of suffering is called “remorse.”
When we act well, we experience peace and tranquility in our souls, and vice versa, after committing a sin we experience reproaches of conscience. These reproaches of conscience sometimes turn into terrible torment and torment, and can drive a person to despair or loss of mental balance if he does not restore peace and tranquility in his conscience through deep and sincere repentance...
Unkind deeds cause shame, fear, grief, guilt and even despair in a person. So, for example, Adam and Eve, having tasted the forbidden fruit, felt shame and hid, with the intention of hiding from God (Genesis 3:7-10). Cain, having killed his younger brother Abel out of envy, began to fear that any passerby would kill him (Gen. 4:14). King Saul, who was pursuing the innocent David, cried with shame when he learned that David, instead of avenging his evil, spared his life (1 Samuel 26).
There is an opinion that separation from the Creator is the root of all suffering in the world, therefore conscience is the most nightmarish and painful experience of a person.
But conscience does not infringe on a person’s free will. It only indicates what is good and what is evil, and it is up to a person to incline his will towards the first or second, having received from his conscience the information necessary for that. A person is responsible for this moral choice.
If a person does not monitor his conscience and does not listen to it, then gradually “his conscience becomes covered with a layer of scum, and he becomes insensitive.” He sins, and yet nothing special seems to happen to him. A person who has lulled his conscience, drowned out its voice with lies and the darkness of persistent sin, is often called unscrupulous. The Word of God calls such stubborn sinners people with a seared conscience; their state of mind is extremely dangerous and can be fatal to the soul.
Freedom of conscience- this is the freedom of a person’s moral and ethical views (i.e., what is considered good and evil, virtue or meanness, a good or bad deed, honest or dishonest behavior, etc.).
In France, the principle of freedom of conscience was first proclaimed in Article 10 of the Declaration of the Rights of Man and the Citizen (1789), which formed the basis of the legislation of the French state during the era of bourgeois revolutions. Freedom of conscience, among other human freedoms, was proclaimed in the Universal Declaration of Human Rights, adopted by the UN General Assembly in 1948, and in the International Covenant on Civil and Political Rights in 1966. In 1981, the UN General Assembly adopted the Declaration on the Elimination of All Forms of Intolerance and discrimination based on religion or belief. Freedom of conscience is enshrined as a constitutional freedom in Art. 28 of the Constitution of the Russian Federation.
The understanding (and demand) of freedom in the aspect of religious relations in different historical situations was filled with different content. Freedom of conscience begins with the recognition of the right to “inner convictions.” There is a substitution of concepts here - freedom of conscience is replaced by freedom of belief. Legally, freedom of conscience means the right of citizens to profess any religion or not to profess any religion.
However, many people are disgusted by the concept of “freedom of conscience.” To formally designate a person’s ability to have any belief, the term “freedom of belief” should be used, and to designate the opportunity to profess any religion, the term “freedom of religion.” The concept of “freedom of conscience” discredits conscience as a moral category, because it gives it the character of optionality and moral irresponsibility.
Conscience is a universal moral law
Conscience is the internal moral law of every person. There is no doubt that the moral law is embedded in the very nature of man. This is evidenced by the undoubted universality of the concept of morality in humanity. Through this law, God guides all human life and activity.
Scientists (anthropologists) studying the customs and customs of backward tribes and peoples testify that so far not a single tribe, even the most savage, has been found that would be alien to certain concepts of moral good and evil.
Thus, every person, no matter who he is, Jew, Christian, Muslim or pagan, feels peace, joy and satisfaction when he does good, and, on the contrary, feels anxiety, sorrow and oppression when he does evil.
At the upcoming Last Judgment, God will judge people not only by their faith, but also by the testimony of their conscience. Therefore, as the Apostle Paul teaches, pagans can be saved if their conscience testifies to God of their virtuous life. In general, sinners, both believers and non-believers, subconsciously feel responsible for their actions. Thus, according to the prophetic words of Christ, sinners before the end of the world, seeing the approach of God’s righteous judgment, will ask the earth to swallow them up, and the mountains to cover them (Luke 23:30, Rev. 6:16). A criminal can escape another human judgment, but he will never escape the judgment of his conscience. That is why the Last Judgment frightens us, because our conscience, which knows all our deeds, will act as our accuser and accuser.
Material prepared by Sergey SHULYAK
Church of the Life-Giving Trinity, Moscow
Most people have some kind of internal censor that helps them distinguish between positive and negative aspects in life. It is important to learn to listen to the voice inside yourself and follow its advice, and then it will serve as a guide to a happy future.
What does conscience mean?
There are several definitions of this concept: for example, conscience is considered the ability to independently identify one’s own responsibilities for self-control and evaluate committed actions. Psychologists, explaining what conscience is in their own words, give the following definition: it is an internal quality that gives a chance to understand how well a person understands his own responsibility for the act committed.
To determine what conscience is, it is necessary to note the fact that it is divided into two types. The first includes actions that a person performs with a certain moral background. The second type involves the emotions that an individual experiences as a result of performing certain actions, for example. There are people who, even after doing bad things, do not worry at all and in such a situation they say that the inner voice is asleep.
What is conscience according to Freud?
The famous psychologist believes that every person has a superego, which consists of conscience and ego-ideal. The first develops as a result of parental education and the use of various punishments. According to Freud, conscience includes the ability to self-criticize, the presence of certain moral prohibitions and the emergence of feelings of guilt. As for the second element, the ego ideal, it arises as a result of approval and positive evaluation of actions. Freud believes that the superego was fully formed when parental control gave way to self-control.
Types of conscience
This fact may surprise many, but there are several types of this internal quality. The first type is personal conscience, which is narrowly focused. With its help, a person determines what is good and what is bad. The next concept of collective conscience covers the interests and actions of those who are not affected by the personal type. It has limitations because it only applies to people within a specific group. The third type - spiritual conscience does not take into account the limitations of the above types.
What is conscience needed for?
Many people have asked this question at least once in their lives, and so, if there were no inner voice, then a person would not distinguish which actions are good and which are bad. Without internal control, to live a good life, you would have to have an assistant who would guide, give advice and help you draw the right conclusions. Another important point regarding why conscience is needed - it helps a person understand life, get the right guidance and realize himself. It is worth saying that it cannot be separated from morality and ethics.
What does it mean to live according to your conscience?
Unfortunately, not all people can boast that they live by the rules, forgetting about this quality and thereby betraying themselves. Thanks to this internal quality, a person performs certain actions, understanding what is good and what is bad, and also knows such concepts as justice and morality. A person who lives according to the convictions of his conscience is able to live in truth and in love. For him, such qualities as deception, betrayal, insincerity, and so on are unacceptable.
If you live by the rules, then you need to listen to your own soul, which will allow you to choose the right direction in life. In this case, the person will not commit actions for which he will subsequently feel shame and guilt. To understand what a clear conscience is, it is worth noting that in the modern world it is not easy to find people with such a trait, since in life there are many situations and temptations when one simply crosses the line. The formation of this quality is directly influenced by the upbringing of parents and the immediate environment from which the child can take an example.
Why do people act dishonestly?
Modern life cannot be called simple, since almost every day a person encounters various temptations and problems. Although many people know how to act according to their conscience, sometimes people cross the line. The reason why conscience disappeared is of a cause-and-effect nature. In most cases, a person transgresses his own beliefs in order to satisfy his ambitions. This can also be driven by selfish goals, the desire to not stand out from the crowd, to protect yourself from attacks from others, and so on.
What is a clear conscience?
When a person lives according to the rules, realizes the righteousness of fulfilling his own duties and does not harm anyone with his actions, then they talk about such a thing as a “calm” or “clear” conscience. In this case, the individual does not feel or know of any bad deeds. If a person chooses to live according to his conscience, then he must always take into account not only his own situation, but also the opinions and conditions of others. Psychologists believe that confidence in the purity of one’s conscience is hypocrisy or indicates blindness to one’s own mistakes.
What is a bad conscience?
The exact opposite of the previous definition, since a bad conscience is an unpleasant feeling that arises as a result of committing a bad act, which causes bad mood and experiences. A bad conscience is very close to the concept of guilt, and a person feels it at the emotional level, for example, in the form of fear, anxiety and other discomfort. As a result, a person experiences and suffers from various issues within himself, and by listening to the inner voice, compensation for negative consequences occurs.
What is pangs of conscience?
When a person commits bad actions, he begins to worry about the fact that he has harmed others. Pangs of conscience are a feeling of discomfort that appears due to the fact that people often set inflated demands on themselves that do not correspond to their essence. Correct internal qualities are cultivated in childhood, when parents praise for good things and scold them for bad things. As a result, a certain fear of being punished for committing unclean acts remains in a person for the rest of his life, and in such a situation they say that his conscience is tormenting him.
There is another version, according to which conscience is a kind of instrument that measures the true measure of things. For the right decisions a person receives satisfaction, and for bad ones he is tormented by a feeling of guilt. It is believed that if people do not experience such discomfort at all, then this is. Scientists have not yet been able to determine why the feeling of shame and guilt may be absent; there is an opinion that it is all due to improper upbringing or biological factors.
What to do if your conscience torments you?
It is difficult to meet a person who could confirm that he has never committed bad actions contrary to his beliefs. Feelings of guilt can spoil your mood, prevent you from enjoying life, developing, and so on. There are cases when an adult has become more principled in the case of morality, and then the mistakes of the past begin to emerge in memory, and then problems with one’s own soul cannot be avoided. There are several tips on what to do if your conscience is tormented.
How to develop conscience in a person?
Parents should definitely think about how to raise a good person who will know what conscience is and how to use it correctly. There are many parenting styles, and if we talk about extremes, then this is rigidity and complete permissiveness. The process of forming important internal qualities is based on complete trust in parents. The stage of explanation is of great importance, when adults convey to the child why something can be done and something cannot be done.
If adults are interested in how to develop conscience, then the principle of action here is slightly different. First you need to think and analyze which decisions are good and which are bad. It is worth determining their cause and consequences. To understand what conscience is and how to develop this quality in yourself, psychologists recommend doing at least one positive action every day, for which it is important to praise yourself.
Make yourself a rule - before you make a promise, think carefully about whether you can fulfill it. To avoid guilt, it is important to keep your word. Experts advise learning to refuse people who propose to do something contrary to existing beliefs. Acting according to your conscience does not mean doing everything only for those around you, forgetting about your own life principles and priorities. By acting truthfully, you can expect to get a result that will satisfy everyone involved.
a person’s ability to exercise moral control and moral self-esteem, an inner voice that prescribes to him norms of obligation and prohibitions. From the point of view of S. Freud, conscience is the internal perception of the inadmissibility of the manifestation of a person’s desires.
S. Freud's ideas about conscience were contained in such works as “I and It” (1923), “Discontent with Culture” (1930). He did not consider conscience to be something original in man. He associated its occurrence with the psychosexual development of the child. A small child is immoral. It has no internal inhibitors against the desire to satisfy desires. The role of moral censorship is played by parents who encourage or punish the child. Subsequently, external restraint on the part of parents, educators and authorities moves inside the person. Their place is taken by a special authority, which S. Freud called the “Super-I”. This Super-I is precisely the conscience of a person, personifying internal prohibitions and norms of obligation.
Being the personification of conscience, the Super-Ego concentrates in itself all the moral restrictions in a person. In Z. Freud’s understanding of the Super-Ego, conscience not only absorbs the authority of parents, but also becomes the bearer of traditions, all values preserved in culture (in this sense, Z. Freud recognized that part of the psychological truth that was contained in the statement that the conscience of the divine origin is true, but he noted that God did not work enough with regard to conscience, since most people received it in rather modest amounts).
According to Z. Freud, conscience supervises and judges a person’s actions and thoughts. She acts as a censor, making strict demands on the human self. At the first stage of development, conscience was the root cause of renunciation of instincts. Then, at the second stage of development, each refusal of desire became a source of conscience. At the same time, there was an increase in the severity and intolerance of conscience. As a result of corresponding development, conscience acquired such a punitive function and became so aggressive that it constantly dominates a person, causing him fear (fear of his own conscience).
According to S. Freud, at the second stage of development, conscience reveals a peculiar trait that was alien to it at the first stage of development, namely, “the more virtuous a person is, the harsher and more suspicious the conscience becomes.” As long as things are going well for him, a person’s conscience is not particularly demanding. But as soon as misfortune happens, conscience hits a person with all its force. Misfortunes seem to strengthen the power of conscience over a person who withdraws into himself, extols the claims of his conscience, and admits his sinfulness.
Reproaches of conscience give rise to feelings of guilt. Gradually, the consciousness of guilt becomes the lot of man. Fear of one's own conscience exacerbates the feeling of guilt, which arises even despite a person's refusal to satisfy his desires. Thus, according to S. Freud, the threat of external misfortune, associated with the loss of love and punishment from external authority, turns into internal misfortune, caused by a tense consciousness of guilt.
All this means that the understanding of conscience in psychoanalysis comes from the recognition of its duality. On the one hand, conscience acts as a virtuous principle in a person, contributing to his moral self-control and moral self-esteem, and on the other hand, its severity and aggressiveness generate fear in a person and aggravate his sense of guilt, which can lead to mental disorder.
The internal conflict between the desire to satisfy a person’s instincts and the dictates of conscience that restrain them is the fertile soil on which neuroses grow. Hence the special attention of psychoanalysts to understanding the origins of the formation and nature of conscience in order to better understand the causes of neurotic diseases and their successful treatment.
The problem of conscience was considered in the works of E. Fromm (1900–1980). In Man for Himself (1947), he distinguished between the authoritarian conscience and the humanistic conscience. Authoritarian conscience is the voice of an internalized external authority (parents, church, state, public opinion), whom a person strives to please and whose displeasure he fears. The prescriptions of this conscience are determined not by the value judgments of the person himself, but by the commands and prohibitions that are given by authorities. Norms given from outside become norms of conscience not because they are good, but because they are given by authority. In fact, authoritarian conscience is what was described by S. Freud as the Super-Ego.
Considering the nature of authoritarian conscience, E. Fromm identified a clear conscience and a guilty conscience. “A clear conscience is the consciousness that authority (external and internal) is pleased with you; a guilty conscience is the consciousness that he is dissatisfied with you.” A clear conscience gives rise to a feeling of well-being and security, while a guilty conscience gives rise to fear and insecurity. The paradox, according to E. Fromm, is that a clear conscience is the product of a feeling of humility, dependence, powerlessness, sinfulness, and a guilty conscience is the result of a feeling of strength, independence, fruitfulness, and pride. The paradox is that a guilty conscience turns out to be the basis for a clear conscience, while the latter should give rise to a feeling of guilt.
Unlike authoritarian conscience, humanistic conscience is a person’s own voice, independent of external sanctions and rewards. This conscience is the reaction of the entire personality to its correct functioning or to its violation. According to E. Fromm, humanistic conscience is “our reaction to ourselves,” “the voice of our true Self, which requires us to live fruitfully, develop fully and harmoniously - that is, to become what we potentially are.” Actions, thoughts and feelings that contribute to the disclosure of personality give rise to a sense of authenticity characteristic of a humanistic clear conscience, and actions, thoughts and feelings that are destructive to the personality give rise to feelings of anxiety and discomfort characteristic of a guilty conscience.
E. Fromm believed that in real life every person has two types of conscience - authoritarian and humanistic. In psychoanalytic therapy it is important to recognize the strength of each of them and their relationship in the patient. Thus, it often happens that the feeling of guilt is perceived by consciousness as a manifestation of an authoritarian conscience, while in the dynamics its occurrence is associated with a humanistic conscience, and an authoritarian conscience is a rationalization of a humanistic conscience. “At the conscious level, a person may feel guilty for the fact that authorities are dissatisfied with him, while unconsciously he feels guilty for living without meeting his own expectations.” One of the tasks of psychoanalytic therapy is precisely to enable the patient to distinguish within himself the effectiveness of both types of conscience, to understand that immoral behavior can be perceived, from an authoritarian point of view, as “duty”, to listen to the voice of the humanistic conscience, which is the essence of moral experience of life.
Conscience
the highest moral feeling of a person, based on an individually accepted system of moral norms, the violation of which by this person or other people causes him to have specific experiences called remorse. Such experiences include a feeling of shame, sadness about what was done, a desire to change, to correct what happened. Conscience is one of the signs of a high level of personal development of a person. Loss of conscience leads to psychological degradation of a person.
CONSCIENCE
the ability of an individual to independently formulate his own moral duties and exercise moral self-control, demand that he fulfill them and make a self-assessment of his actions; one of the expressions of a person’s moral self-awareness.
It manifests itself both in the form of rational awareness of the moral significance of the actions performed, and in the form of emotional experiences - for example, remorse.
According to S. Freud, conscience is an internal perception of the inadmissibility of certain desires, emphasizing that this inadmissibility is undoubted and does not need proof. It can be understood as a special mental agency whose purpose is to provide narcissistic satisfaction emanating from the Super-Ego, and for the purpose of this, it continuously observes the actual I and compares it with the ideal.
CONSCIENCE
A well-founded set of internalized moral principles that allows one to evaluate the rightness and wrongness of actions performed or observed. Historically, the theistic view equated conscience with the voice of God, and therefore considered it to be innate. According to the modern point of view, prohibitions and obligations determined by conscience are acquired; in fact, Freud's characterizations of the superego were an attempt to explain the origin, development and mode of functioning of conscience. See moral development.
Conscience
the ability of an individual to exercise moral self-control, independently formulate moral duties for himself, demand that he fulfill them, and evaluate his actions; one of the expressions of a person’s moral self-awareness. S. manifests itself both in the form of rational awareness of the moral significance of the actions performed, and in the form of emotional experiences (for example, “S’s remorse”). L.A. Karpenko
CONSCIENCE
the highest form of a person’s ability for moral self-control, a side of his self-awareness. In contrast to motive (sense of duty), self-assessment also includes self-assessment of actions already committed based on a person’s understanding of his responsibility to society. S. obliges a person through his actions not only to earn respect for himself (not to humiliate himself), but also to devote himself to serving certain values, other people, society, and humanity. S., in addition, presupposes the ability of an individual to be critical of his own and others’ opinions in accordance with the objective needs of society, as well as a person’s responsibility not only for his own actions, but also for everything that happens around him. S. is a socially educated ability of a person. It is determined by the measure of its historical development, as well as its social position in the objective conditions in which it is placed. S. can manifest itself both in the rational form of awareness of the moral significance of one’s actions, and in a complex of emotional experiences (“S.’s remorse”). The upbringing of self in every person is one of the most important aspects of personality formation. S. is one of the main, although hidden, factors influencing the emergence and course of most conflicts. S. plays a special role in the content and dynamics of intrapersonal conflicts. S. acts as the core of morality. The behavior of a conscientious person in conflicts is, as a rule, constructive, while that of an unscrupulous person is destructive. “Without S. there is nothing in a person that would elevate him above an animal, except the sad advantage of wandering without any guidance from error to error” (J. J. Rousseau). For example, problems with socialism among many domestic leaders are the primary source of a number of social conflicts. "WITH. reigns, but does not rule” was believed in the last century. In the 21st century S., apparently, no longer reigns. Cultivating self-esteem in every person is the most important condition for the prevention and constructive resolution of most conflicts.