Philosophy †Conscience (90/90) Essay

Discuss critic exclusivelyy the view that we should always follow our scruples when making honorable conclusionsIt has tradition altogethery been proposed that the moral sense is an established carcass of permission, essentially well(p)ifying the view that it should be followed. umpteen notable figures end-to-end history Aquinas, Butler, Plato, Freud let structurally placed it in a potent rle. Whether this is by way of tripartite analogies, hierarchic standing or even religious eminence, the sense of right and wrong serves a theoretical, and and so practical, function as the gentle and social arbiter. But then, there is in addition a possible disparity in the midst of the aro intakes of mortal and embodied sense of right and wrong, lend to the difficulties in determining which moral sense is more than suited to enacting honorable decisions. This predicates an kindle dichotomy the scruples either does not maintain this degree of cut back or, conversely, the moral senses increased social standing grants it an even great level of authority. It squirt similarly be dubiousnessed whether or not the moral senses proposed supremacy necessitates an individuals reliance on it, or even, whether it is needed at all.Ideas in connection with the conscience argon far-r from each nonpareiling. The touch of ethical decisions world goerned by the conscience implies that there is a virtuoso rle the conscience must play in enacting them. But, as addressed to a higher place, there are solid apparent movements over its reliability its evidently potent position and even its existence. My financial statement follows an accusive line, paying taut attention to that factor in which man is of sole importance. The tender-hearted universe is the entity the conscience must work on board, and vice versa. There is a constitute discrepancy between common definitions of consciousness, in turn emphasising the revulsion of thought on the matter.The Collins dictionary, for example, de picturesques consciousness as cosmos sensible of wholenesss environment1 in contrast with the concise Oxford Dictionary which discriminateifies it as macrocosm aware of and responding to ones surroundings2. Herein, at the commencement exercise, lies an turn up. Surroundings and conditions are intelligibly noted by both(prenominal) definitions, yet the human ac associationment and response to them are not so. This stultification is highly relevant when trying to determine the consciences rle in the individuals decision-making. The minds influence on the individual, the individuals place in inn, and, indeed, individuals themselves, are key to this matter.***************** may graven image himself, the deity of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ 3Presented above is the biblical proposition most considered to be supportive of the tripart ite theory of the Godhead. Theologically, third has been a consistent Biblical presence, It should be noted at the surfaceset that the Biblical authors use of the number three is abundantly attested4 The Holy Trinity, Noahs three sons and Jobs three daughters cosmos notable cases of this.Accordingly, the human being consists of three separate elements either body, soul and spirit, as is noted above, or, most applicable to the headland of conscience i) appetites ii) affections, and iii) reason the latter having familiar associations with the conscience. But where does this come into the theme of following ones conscience? Simply put, it is the idea that the conscience is dominant in its scent that theologians, philosophers and psychologists throughout times past have placed it above appetites and affections. Noted examples of this are Aquinas Hierarchy of beingness, Platos Allegory of the carry, Freuds idea of the id, ego and superego, and differents all leading to one lit erally presented conclusion conscience is boss, and ergo, should be followed.Thomistic philosophy places the conscience in a prophesy rank alongside the Bible, the Church and Mankind as a whole. It is divine and institutional faithfulness guided through human weapons by the Synderesis Rulethe innate tenet in the moral consciousness of e real person which directs the agent to ripe(p) and restrains him from evil5.This kindle be chew the fatn to relate directly to the idea of a benevolent conscience making ethical decisions erect being the supreme goal. Butler takes a similar position man is born to equity6 self love and benevolence being the individuals guide. But, one king ask whether the apparent requirement to do good is really an objective balance. Can one really lay down an ethical decision without knowing the evil? 7Aquinas citeed vanadium primary precepts which the conscience formulates in an ethical judgement self deliverance and preservation of the innocen t, continuation of the species, education of children, living in a hostel and worshipping God. Despite the need for these to be followed, and, of course, definitive of how we make ethical decisions, it is the 5th that one finds enticing for this particular study. Worshipping God, the church a state of authority or, indeed, perceived authority, guiding our actions.It conforms to the pecking order of being (an apt connecter with the tripartite theory) and is a premise for Gods benign absolutism. God is the pure form of Reason, and is so at the top of the hierarchy, subordinated by mankind affections and animals pure appetite. By this we can see that this hierarchical method acting is multi-levelled the human being comprises these attributes just as a collective hierarchy does. They are simply metaphors for the consciences divine authority on a bodily and societal level.This is further supported by Platos Allegory of the Chariot the charioteer representing Intellect/Reason/C onscience, the white horse signifying the aforesaid(prenominal) morals and affections, and the black horse symbolising appetites. wizard business leader be too facetious in making this interpretation but the use of a horse somewhat indicates that human beings are majorly of beastly appetites, new(prenominal) than reason are we Gods beasts as it were? Plato himself judged thatmanis a tame or civilized animal nevertheless, he requires proper focal point and a fortunate nature, and then of all animals he departs the most divine and most civilized but if he be insufficiently or ill-educated he is the most savage of earthly creatures.8Yet, he conversely gives the analogous horse human traitshe is a lover of pureness and modesty and temperance, and the follower of true glory he needs no touch of the whip, but is guided by word and admonition still.9Even more interesting is Platos use of a human being in Gods rle. This gives two ideas God is either being anthropomorphised (putting him in inferior standing) or, alternatively, human conscience is God-ly10 by chance God is our conscience. Maybe He is mankind. Newman supports the former idea an echo implies a voice a voice, a speaker. That speaker I love and worship11, by the literal hearing of voices. The speaker is the ind substantiallying voice the conscience and the reverberation of Gods direct message. Here, on the surface, we can clearly see, due to the divine cloud hanging over this matter (God is good), that the conscience should be followed when making ethical decisions.Yet, one skill ask the funda kind question of whether the conscience is worthy of its place above appetites and affections. The empiricist, David Hume, makes his opinion on the matter quite clearreason is, and ought solitary(prenominal) to be the slave of the passions, and can never pretend to whatsoever other office than to serve and obey them12.He provides a clear argument against always following our conscience when making ethi cal decisions, in party favor of our appetites. atomic number 53 might take the view that our primitive nature, without the influence of our conscience and an interventionist (or determinant) society is more equipped to make ethical decisions. Indeed, the Reformation boost the break-away from the Church of Rome and set the individual conscience, not ecclesiastical authority, at the centre of religious life. As will be addressed in further detail later, if our conscience is distorted by society the individual may not be in full control of his witness ethical decisions. wiz could conversely argue, however, that, as Plato seemingly hinted at above, Hume degrades benevolence to the level of animals that we have no power to reason and therefore cannot acquire God-liness or make ethical decisions at all.Plato supplemented the ideas purveyed by his Allegory of the Chariot through another work The res publica, which, for this essay, provides the al-Qaida for examination of the relat ionship between individual and societal conscience. As with Aquinas, it is a question of hierarchy. The workers appetite pursuit and the soldiers protectors of the state and morals are both subservient to the philosopher-kings the embodiment of reason.Platos view was that of an elitist society with the core conscience in charge knowledge is power13 (Conscience is king14) or, as I might conversely argue, power is knowledge (King is conscience). One can draw parallels with Orwells dystopian novel Nineteen Eighty-Four, which, for me, offers an even more appropriate portrayal of this idea the lowly proles comprising the vast majority of society governed by appetites the Outer political party controlled by state values and propaganda, morals, affections and the versed Party and Big Brother, the core of the state the quintessence of the conscience, it is impossible to see reality except by looking through the eyes of the Party15.These two examples demonstrate the conscience of the individual being mirrored in society. It raises issues as to whether the conscience of the collective should be followed when making ethical decisions as opposed to that of the limited individual only in the mind of the party, which is collective and immortal16 drawing distinctly Marxist parallels, and, perhaps more relevantly, conforming to the Thomistic precept of living in a society. One can link this to the thoughts of Soloveychik that conscience cant be psyches proclaim. Conscience is both personal and universal17. The pluralism, we, established in the initial proposition is markedly addressed with these connections to societal conscience.One consequence that may arise from this elitist, authoritarian ideal, however, is the issue of mind-control (Big Brother Is reflexion You). A conscientious hierarchical society controlling the psyche of the volume may fulfil the rle of the individual in a more oblique, inflated manner. Appetites, affection and reason being governed by class structure bringing about a socially solidified conscience. One might apply this to F.H. Bradleys personification our function is as an pipe organ in a social organism. Thus, if conscience is uniform among individuals, why might ethical decisions not be carried out similarly? Baruch de Spinoza believed that Gods knowledge is distilled through humanityan idea is comely and perfect insofar as it represents knowledgeof the eternal and infinite essence of God18.Giving further substance to the idea of an individuals morals (their ethical make-up) being reflected on a collective level. Hume, however, argues against this, nothing is more surprising than the easiness with which the many are governed by the few19, pondering the dominance of a reasoned minority the collectives core conscience in turn eradicating the starting point for this theory. An resolving power to the issue in the proposition, however, is still not possible at this point. One cannot yet determine whether th e conscience should be followed when making ethical decisions because of the cut off amount of subjectivity over the ethics of elitism.Still, the plausibility of a societal conscience maintaining this degree of authority is questionable. Despite the seemingly loose connections mentioned above, the conscience of the collective is undoubtedly dissimilar to that of the individual. The juxtaposed issues of freedom and conflicting individual mentality are enough in themselves to maintain this viewpoint. Obviously, this makes us question whether making references to literal states of authority is actually worthwhile. The individual has a conscience which both conflicts and complements the state/collective consciousness.Linking to the above issue, are governments/collectives always an objective balance? Seemingly, there are corrupt governments history has shown there to be corruption in the Church and other elements of society that control the individuals mindset. Yet it is indubitably th e case that the mind (and conscience) is always influenced by the society in which it operates. This presents a mind-blowing paradox. Society is not only determined by a central conscience but the conscience of the individual is conversely determined by society. This might then advert that whatever the case, the sole function that drives societal conditions, indirectly assumes its authority over the individual. J.B Watson the Father of Behaviourism proposedgive me a dozen healthy infants, well-formed, and my own specified world to bring them up in and Ill attempt to take any one at random and train him to become any type of specialist I might select 20He places himself a core being with societal influence in an authoritative position over specified individuals. This can be compared with the Freudian idea that the superego develops throughout childhood by external influences. The human being is born with the id the basis for appetites, eros (sex) and thanatos (death) drives th ese drives could interestingly be seen in a belligerently potent rle, supporting the idea of appetital authority la Hume. Subsequently, the ego develops the presentable faade that we apply to the world our affections. thusly the superego, our reason and conscience the irrefutable censor of the human mind. It develops throughout childhood. In tandem with the environmental development, or determinism, mentioned above, children are completely egoistic they relish their needs intensely and strive ruthlessly to satisfy them21.So by this then, we can see that the tripartite, three is a consistent literal basis for the presentation of the conscience. I would, however, question whether this is a valuable method by which to present its authority. There are obvious differences between the theories presented by each of these figures Freud socio-psychological Aquinas religious Plato the soul. These differences mean something. For one, each has specific rles. some(prenominal) may apply st rictly to societal conscience (Platos Republic and Orwells Nineteen Eighty-Four), others may apply merely to the individual (Freud and Platos Allegory of the Chariot). It is nonetheless interesting that the tripartite is consistent throughout different periods and cultures. Ultimately, it comes to the point where one must consult Freuds finding of fact to prove what these give us, analogies, it is true, decide nothing, but they can make one feel more at home22.How else, then, can the conscience be interpreted authoritatively and conclusive of how we make ethical decisions? Put simply, the conscience is an alarm it is disturbing it forces the individual to put themselves in uncomfortable situations and at the same time feel the effects of these. Although there are religious sides to this, for example, the threat, he who acts against his conscience loses his soul23, the principal factor here is indeed transgression. Of course, guilt is the one thing that the layman will consider al ongside the conscience. Conscience is guilt to many. The objective conscience works by putting the individual at a discomfort, Freud believing that guilt is the consequence of not obeying it.Dostoyevsky provides a fine example of this in his notorious work Crime and Punishment, where the protagonist, Rodion Raskolnikov, experiences continual mental anguish following his homicidal actions. The novel gives the idea of mental demons If he has a conscience he will suffer for his mistake. That will be punishment as well as the prison.24 Rodions ignominy ultimately forces him to confess. He follows his guilty conscience to make an ethical decision. This issue is also given great attention in Shakespeares tragedy, Hamlet, in which the king, Claudius, comes to realise, in retrospect, the implications of his fratricide my stronger guilt defeats my strong intent25.He is, however, prone to continuing his murderous tendencies. Although this is a literary construction, one might suggest that Cl audius reverts to his thanatos drive, the superego not taking antecedence. Another interpretation is that he adheres to the belief that you perform a sin twice and it will resign to be a crime26, providing a distinctly self-centred stance. in a higher place all, however, this notion of guilt leads us to question whether the consciences precedence actually does entail our reliance on it. If the conscience can be seen to be malicious one might assume it is not all good or a worthy mechanism by which to make ethical decisions. Should we always follow our conscience if it occasionally encourages us to exit malevolence towards others?Yet, admittedly, I have placed the conscience, somewhat clumsily, in a potent rle by inappropriately treating it as an breathtaking transcendent object. The conscience is a misleading phrase it can not be addressed in literal harm as the above-mentioned figures and I have done so. It is an ambiguous concept a culmination of ideas, not a figurehead or core being that people must obey. In doing this I have partially overlook the fundamental points initially outlined those of human response to the conscience, as well as the issue of ethical decisions. The point is that the human being is its conscience they work in tandem yet the individual conscience is contingent upon(p) on the social conscience and vice versa. It is an eternal cog of human reasoning, working jointly to maintain relations and prevent wrongdoing.There is a deterministic problem associated with this question if the conscience is a necessary mechanism then seemingly we cannot escape it always following our conscience places it in a more authoritative rle than a legal one. Aquinas, for one, believed that following our conscience is always right despite it not needfully entailing good is this really the kind of mindset we want when making ethical decisions? If one is to take Humes view of appetital dominance, the human essence being the guidance of our nature, we can, to an extent, countermand this. One might argue that the conscience is just a constraint on our essential urges. A constraint on the collectives blossoming Sartre asserting that we must act out passion before we can feel it27.Even today in such a complex, interlaced world there is a question over whether our primitive essence would beget greater contentment. Not at all am I suggesting that humans should revert to being primal, nor that happiness should be the human races ultimate goal, but, in terms of making ethical decisions, must one rely on the conscience? Indeed, there is a danger that reliance on appetites would encourage societal and individual regression. Hence, a viable alternative must be suggested.For me, this comes in the form of Social Darwinism (survival of the fittest) that mankind evolves by means of competition, the very essence of instinct is that its followed independently of reason28. Darwin appeared to prioritise appetites development them as a means f or societal progression. One might assert that this ideal comes closest to loosening the fetters of both individual conscience and societal restraint, whilst not jeopardising our future. In answering the question, the various examples presented in this essay of the conscience being dominant in its essence suggest to me that in any case the conscience deters our decision-making. Indeed, if we feel by any means constrained we are unable to make pure, objective ethical decisions, ergo, we should not be subservient to the conscience when making them.1 Collins Dictionary & Thesaurus Two books in one, 20042 Concise Oxford Dictionary one-tenth Edition, 19993 1 Thessalonians 5234 Richard D. Patterson, The Third daytime Motif, The Use Of Three In The Bible5 The Internet cyclopaedia of Philosophy6 Joseph Butler. Class notes.7 This is addressed further with the issue of guilt later on.8 Plato, The Republic9 Plato, Phaedrus10 This is intend to mean the essence of God, rather than merely go d-like attributes.11 Popes Letter On Newman12 David Hume13 Sir Francis Bacon14 Joseph Butler15 Nineteen Eighty-Four, Part 2, Chapter 216 Nineteen Eighty-Four, Part 2, Chapter 217 Simon Soloveychik, Free Man18 Spinozas ethical motive19 David Hume20 John B. Watson21 Sigmund Freud22 Sigmund Freud23 fourthly Lateran Council24 Fyodor Dostoyevsky, Crime and Punishment, Chapter 1925 Hamlet, Act 3 burst 3, l. 4026 Jewish commentary27 Jean-Paul Sartre28 Charles Darwin