The ability to critically evaluate one's actions and thoughts of desire. Ethics: Encyclopedic Dictionary

CONSCIENCE

Philosophical Encyclopedic Dictionary. 2010 .

In ancient Greek. mythology S. gets fantastic. depiction in the form of the image of Erinyes, goddesses of curse, revenge and punishment, pursuing and punishing criminals, but acting as benefactors (eumenides) in relation to the repentant. In ethics, the problem of personal socialism was first posed by Socrates, whom he considered the source of morals. a person’s judgments (Ancient Greek συνείδησις, like the Latin conscientia, means both S. and awareness). In this form, Socrates advocated the liberation of the individual from the unconditional power of societies over him. and tribal traditions. However, only at the time did S. acquire great importance in ethics, which reflected the liberation of the individual from the feudal estates, guilds and churches. regulation during the development of bourgeois. relationships. The question of personal S. is one of the centers. in the ideology of the Reformation (Luther’s idea that the voice of God is present in the consciousness of every believer and guides him regardless of the church). Materialist philosophers of the 17th–18th centuries. (Locke, Spinoza, Hobbes, other materialists of the 18th century), denying the innate S., draw attention to its dependence on societies. education, living conditions and interests of the individual. Limiting themselves to only stating this dependence, they, like, come to a relativistic interpretation. Locke, for example, says that “... if we cast a glance at people as they are, we will see that in one place some feel remorse because of the commission or non-commitment of actions that others in another place consider worthy" (Izbr. filos. prod., vol. 1, M., 1960, p. 99). Holbach expresses a similar opinion (see “System of Nature”, M., 1940, p. 140). Relativistic interpretation of S., which has an anti-feud among the enlighteners. and anticleric. direction, proclaiming the freedom of personal S., nevertheless deprives it of meaning. to the extent that S. is of a personal, “internal” nature, makes it an object of influence of the state and society as a whole (although educators do not deny that S. is the prerogative of the individual. Holbach defines S. as an assessment, which “... in our own soul we give to our actions" - "Pocket", M., 1959, p. 172).

This is idealistic. developed the idea of ​​an autonomous individual who determines morals independently of society. law. Thus, Rousseau believes that the laws of virtue are “written in the hearts of everyone” and to know them it is enough to “... go deep into yourself and, in the silence of passions, listen to the voice of your conscience” (“On the influence of sciences on”, St. Petersburg, 1908, p. .56). Kant believes that morals are truly moral. The law for a rational being is only that which gives to itself. The idea of ​​personal autonomy ultimately led to apriorism. interpretation of S. According to Kant, S. is not something acquired. Everyone, as a moral being, has a conscience from birth. The idea of ​​personal autonomy was expressed even more sharply by Fichte, in other words. to-rogo unity. the criterion of morality is the S. “pure self,” and subordination to k.-l. to external authority - dishonesty. Subsequently, this individualistic S.'s interpretation was taken to the extreme in existentialism, in ethics. the concept of which denies the universal nature of morals. law: for example, Sartre considers unity. criterion of morality for “absolutely free” individual design, a person’s refusal of “bad faith” in k.-l. objective criteria.

Hegel already gave criticism of the relativistic and subjectivist understanding of S., who at the same time showed the contradictory nature of S. S. view. Hegel, S. “has its truth in the immediate certainty of itself,” “determines it based on itself.” But this self-reliability of S. entails a “separate person” who can “attribute... his own integrity” to any content. Therefore, Hegel points out, S. acquires its own only in “universal self-consciousness” thanks to the “universal environment” (society) in which a person finds himself (see Soch., vol. 4, M., 1959, pp. 339–52 ). However, recognizing the priority of societies. consciousness over the personal, Hegel interprets it objectively and idealistically, as the embodiment of the absolute. spirit, but its immediate. He considers religion to be an expression in the consciousness of the individual: “So, conscience, in the greatness of its superiority over a certain law and any content of duty... is moral, knowing that the inner voice of its direct knowledge is the voice of the divine... This lonely worship is at the same time essentially the worship of the community..." (ibid., pp. 351–52).

Feuerbach finds materialistic. the fact that S. appears to a person as the voice of his inner self and at the same time as a voice coming from the outside, interacting with the person and condemning his actions. He calls S. “another self” of a person, but points out that this alter does not come from God and does not arise “by a miraculous way of spontaneous generation.” “For, as belonging to this community, as a member of this tribe, this people, this era, I do not have in my conscience any special or other criminal statute... I reproach myself only with what he reproaches me with... or at least he could reproach me if he knew about my actions or if he himself became the object of an action worthy of reproach" (Izbr. filos. prod., vol. 1, M., 1955, p. 630).

The Marxist understanding of socialism reveals its social nature and shows it in terms of the living conditions of man and his ideological societies. position. “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” (K. Marx, see K. Marx and F. Engels, Op., 2nd ed., vol. 6, p. 140). The sources of personal conflicts should ultimately be sought in social contradictions that in one way or another affect the individual and are reflected in his consciousness. Contradictions between the interests of different classes, between societies. and personal interests, between the reflection of socio-historical. the need for the will of societies. institutions and understanding of a private person put before the individual his own. choice, the alternatives of which constitute the problem of his personal S. It is in this sense that Lenin’s instruction should be understood that “the idea of ​​determinism, establishing the necessity of human actions, in no way destroys either the mind, the conscience of a person, or the assessment of his actions” (Op. , vol. 1, p. 142). Marxism does not deny the specifically personal character of socialism; it only reveals its content: the higher the society. development of the individual, her social activity and consciousness, the greater the role played by S. in her life. The conditions for this development of the individual are the elimination of class-antagonistic. relations in society and then communist. relations, as they become established, legal coercion will gradually give way to morals. influence, and this influence itself will increasingly coincide with the commands of personal S. and therefore, in the overwhelming majority of cases, will be carried out through personal awareness by the individual. "...In human relationships, reality will be nothing more than a sentence that the guilty person pronounces on himself... In other people, on the contrary, he will meet natural saviors from the punishment that he himself imposed on himself..." (Marx K. and Engels F., Works, 2nd ed., vol. 2, p. 197).

Lit.: Lenin V.I., On communist morality, M., 1961; Kant I., Critique of Practical Reason, St. Petersburg, 1908; his, Fundamentals to the Metaphysics of Morals, M., 1912; Karring G., S. in the light of history, trans. from German, St. Petersburg, 1909; Kropotkin P. A., Ethics, part 1, P.–M., 1922; Hegel G.V.F., Phenomenology of spirit, Soch., vol. 4, M., 1959, p. 339–61; him, Philosophy of Law, vol. 7, M.–L., 1934; Sartre J.-P., Existentialism is, M., 1953; Volchenko L.B., Marxist-Leninskaya about S., "VF", 1962, No. 2; Arkhangelsky L. M., Categories of Marxist ethics, Sverdl., 1963; Berbeshkina Z. A., The problem of S. in Marxist-Leninist ethics, M., 1963; Sartre J. P., L "être et le néant, P., 1943; Reverses W. J., Charakterprägung und Gewissense, Nürnberg, 1951; Hollenbach J. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. M. Issen des Kindes, Stuttg., 1956; R., An interpretation of Christian ethics, N. Υ., 1956; Moral and immoral society, N. Y.–L., 1960; Brunner E., Gott und sein Rebell, Hamb., 1958.

O. Drobnitsky. Moscow.

Philosophical Encyclopedia. In 5 volumes - M.: Soviet Encyclopedia. Edited by F. V. Konstantinov. 1960-1970 .

CONSCIENCE

CONSCIENCE is the ability of a person, critically assessing himself, to realize and experience his inconsistency with what he should have - failure to fulfill his duty. Phenomenological manifestations of conscience are internal emotional discomfort (“reproaches, pangs of conscience”), feelings of guilt, etc. From a cultural-historical point of view, the idea and concept of conscience are formed in the process of understanding various mechanisms of self-control. Unlike fear (of authority, punishment) and shame (which also reflects a person’s awareness of his inconsistency with certain accepted norms), conscience is perceived as autonomous. Historically, conscience is rooted in and related to shame; However, already early attempts to understand the experience, which will later be called “conscientious,” testify to the desire to differentiate shame itself and highlight as something special “shame before oneself” (Democritus, Socrates) - a kind of exteriorized version of the control mechanism that will be called conscience. In ancient Greek mythology, this function was performed by the Erinyes; in Euripides’ “Orestes” it was conceptualized as “consciousness of perfect horror.” Corresponding Greek the word - sineidesis (συνειδησιζ] - goes back to the verb ουνείδηνατ, which was used in expressions indicating a person’s responsibility to himself for the wicked acts he committed. Also, the Latin word conscientia (which is a kind of tracing paper from Greek) was used to denote not only consciousness in general , but also consciousness or memories of committed bad deeds or consciousness evaluating one’s own actions as worthy or unworthy.

In Christianity, conscience is interpreted as “God’s power”, as an indicator of moral duty (Rom. 2:15) - first of all, duty before God (1 Peter 2:19). At the same time, the Apostle Paul speaks of conscience as a value consciousness in general and thereby recognizes that those who adhere to different faiths have different consciences (1 Cor. 8:7,10), and therefore conscience needs Christian cleansing (Heb. 9:14 ), achieved through faith and love. In medieval literature, the deepening of the analysis of the phenomenon of conscience was mediated by the appearance of a special term - sindeiesis - and the formulation of an additional term in relation to the traditional lat. conscientia concepts. In scholastic philosophy, this concept denotes the commanding power of the soul, the internal knowledge of principles, which, in contrast to the “law of reason” (lex rationis), is instilled in man by God. Conscience synderesis, in contrast to conscience conscientia, i.e. a person’s assessment of specific actions as good (good) or evil (bad), was interpreted as: a) the ability (or habit) of judging the correctness of actions from the point of view of “original correctness,” a feeling which is preserved in the human soul despite the Fall, and b) the ability of the will to perform the right actions. At the same time, the epistemology of these abilities was interpreted differently (by Thomas Aquinas, St. Bonaventure, Duns Scotus). The controversy surrounding this concept has revealed various functions of conscience, and more broadly, of moral consciousness: awareness of values ​​as general foundations of behavior and specific actions in which accepted values ​​are affirmed or violated, i.e., the correlation of specific actions with values. The distinction between conscientia and synderesis was partly retained by early Protestant moral theorists. In many new European teachings, conscience is presented as a cognitive-moral force (reason, intuition, feeling), the fundamental ability of a person to express value judgments, to recognize himself as a morally responsible being, intentionally determined in relation to good. For Kant, conscience means practical reason in the sense of the medieval concept of synderesis. The development of this line naturally led within the framework of new European philosophizing to the formation of a broader concept of moral consciousness (in many languages ​​the word “conscience” is related and consonant with words denoting “consciousness”, “knowledge”), highlighting its cognitive, imperative and evaluative functions. Along with this, attempts are being made to specify the concept of “conscience” itself. In the most general terms, it is interpreted as the “inner voice”; the differences relate to the understanding of the source of this “voice”, which is perceived either as independent of the person’s “I”, or as the voice of his innermost “I”, or as “another self”. Associated with this are various theoretical positions regarding the nature of conscience. 1. Conscience is the generalized and internalized voice of significant others or culture, and its content is culturally and historically variable; in this vein, conscience can be interpreted as a specific form of shame (T. Hobbes, F. Nietzsche, 3. Freud); in its extreme form, the position about the external conditioning of conscience is found in the conclusion that conscience is determined by the political views or social status of the individual (K. Marx). 2. Conscience expresses a person’s sense of disagreement with himself (J. Locke) and thereby acts as one of the proofs of a person’s personality and self-awareness (J. Butler, G. Leibniz). Close to this interpretation is the understanding of conscience as the voice of an impartial rational person (J. Rawls). 3. Conscience is not only metaphorically, but also essentially interpreted as the “voice of another”; “through the mouth of conscience” the Universal Law, the highest Truth, seems to speak, this is the voice (“call”) of transcendental forces: the guardian angel (Socrates), God (Augustine), natural law (Locke), presence-Desein (M. Heidegger).

These statements are not completely mutually exclusive. The first focuses on the mechanisms of historical and individual development of conscience; in the other two - on the phenomenology of less and more mature conscience. As a form of moral self-awareness and self-control, conscience expresses a person’s awareness of the failure of duty, the imperfection of good; in this regard, conscience is associated with feelings of responsibility and duty, and, no less, with the ability to be responsible and fulfill one’s duty. Reproaches of conscience indicate to a person his alienation from the ideal and cause a feeling of guilt. In its highest state, conscience means the disappearance of duty in free good will.

These differences are accompanied by differences in the understanding of the content of conscience and the role it plays in a person’s moral life. Conscience can be interpreted negatively and positively. As a negative conscience, it appears reproachful and warning, even frighteningly warning (Nietzsche), critical of the past, judgmental (Kant). In a positive interpretation, conscience, contrary to popular ideas about it, also appears as calling, encouraging care and “determination” (Heidegger). The interpretation of conscience as the voice of God predetermines its understanding as a call to perfection; Accordingly, conscience is recognized by a person as the will to perfection and is the main manifestation of the internal liberation of the individual. The perfectionistic dominance of conscience in individual moral experience is revealed in such a moral self-perplexity of a person in which he finds himself determined precisely in relation to what is morally better.

The expressions “calm conscience” or “clear conscience” in ordinary speech denote a person’s awareness of the fulfillment of his obligations or the realization of all his capabilities in a given specific situation. Essentially, in such cases it is about dignity. The interpretation of the actual phenomenon of “clear conscience” is different in different normative and value contexts. Firstly, a “clear conscience” confirms to the externally oriented consciousness its compliance with the requirements imposed from the outside, and therefore evokes a feeling of well-being and security,

a person’s ability to critically evaluate his actions, thoughts, desires, to realize and experience inconsistency with what should be as his own perfection.

ARROGANCE

a negative moral quality characterizing a disrespectful, contemptuous, arrogant attitude towards other people, associated with an exaggeration of one’s own merits

COMMUNICATION - one of the forms of human interaction, without which people cannot live normally, exchange experiences, work and everyday skills, without contacting each other and without influencing each other.

negative emotion caused by an external or internal threat to a person’s position, his health and life; expectation of possible future evil, fear of the unexpected.

HEROISM - a special form of human behavior, which in moral terms represents a feat. The hero takes upon himself the solution of a task that is exceptional in its scale and difficulty, assumes a large measure of responsibility and responsibilities, and therefore overcomes special obstacles.

Responsiveness - This is the ability to accept, understand and support a person regardless of his essence, lifestyle and character.A responsive person is a person who quickly and easily responds to other people's needs and requests, and is always ready to help another.

a concept that specifies the highest good as a completed, valuable, self-sufficient state of life; the generally accepted final subjective goal of human activity.

Happiness lies in feeling satisfied with how life is going overall.

PRIDE -

Memory of the heart. It is usually accepted to consider memory a property of the mind, but the most solid memory is the memory of the heart. What we keep in our hearts does not evaporate, is never lost, it remains forever alive. What we loved in the past leaves an indelible impression on our heart and cannot be forgotten.

SELF-EDUCATION

one of the components of personal self-control. It consists in the fact that a person purposefully develops the ability of moral activity, forms his moral consciousness, improves positive qualities and overcomes negative ones.

Friendship – close relationships based on mutual trust, affection, common interests; friendship has always been considered one of the main virtues, expressed in mutual affection and spiritual community of people.

Memory - the ability to remember, not to forget the past; the property of the soul to preserve and remember consciousness of the past.Philosophers, following the poet Batyushkov, distinguish between “memory of the mind” and “memory of the heart.” The memory of the heart is an impression that reaches the depths of the soul about how we really saw something in the world ourselves. “You cannot acquire what is not given by your heart,” wrote another poet, EBaratynsky.

STINGY

a moral quality that characterizes a special attitude towards an item of property, when it is considered as a treasure, its preservation becomes an end in itself, for the sake of which the interests and needs of a person (one’s own and other people’s) are sacrificed.

Duty - social necessity expressed in moral requirements. The category of D. is closely related to other concepts that characterize the moral activity of an individual, such as responsibility, self-awareness, conscience, and motive.

FEAT - an act of heroism, an act that requires from a person the utmost effort of will and strength, associated with overcoming extraordinary difficulties, the socially useful result of which exceeds in scale the results of ordinary actions.

Conscience - the ability of an individual to independently formulate moral duties and exercise moral self-control, demand their fulfillment from himself and evaluate the actions he commits; one of the expressions of a person’s moral self-awareness.

WELCOME - one of the most general concepts of morality. D is the most generalized form of differentiation and contrast between moral and immoral, which has positive and negative moral meaning.

Talent - this is talent, outstanding abilities of a person in some area. It is believed that talent is only innate abilities, a gift that cannot be acquired. Actually this is not true. From birth, a person has only the makings of many talents, but exactly which abilities he will develop depends on his choice and preferences.

Crowd - with an accumulation of people who lack a clearly perceived commonality of goals, but are connected by similarities in their emotional states. The term has particular meaning in the study of adolescence. Here it refers to a large, loosely organized group that can give the adolescent a sense of identity based on the group's stereotype.

CONFIDENCE -

attitude towards the actions of another person and towards himself, which is based on the conviction of his rightness, fidelity, integrity, honesty

TRADITION - a type of custom characterized by people’s efforts to preserve unchanged forms of behavior inherited from previous generations. T. is characterized by: a careful attitude towards the previously established way of life as a cultural heritage.

COWARDLY - one of the expressions of cowardice; a negative moral quality that characterizes the behavior of a person who is unable to perform actions that meet moral requirements due to the inability to overcome fear.

House - a place where people live, united by common interests and living conditions. Your own home, as well as family, people living together. Symbolizes the center of the world, isolation and protection. A person's entire kinship is also called a house. Gender, surname, generations.

TOLERANCE

a moral quality that characterizes the attitude towards the interests, beliefs, beliefs of other people. It is expressed in the desire to achieve mutual understanding and agreement without the use of extreme measures of pressure, mainly through the methods of explanation and education.

RESPECT - one of the most important requirements of morality, implying such an attitude towards people, in which the dignity of the individual is practically recognized. Assumes: justice, equality of rights, trust in people, sensitivity, politeness, delicacy, modesty.

CULTURE OF BEHAVIOR

a set of forms of everyday human behavior (in work, in everyday life, in communication with other people), in which the moral and aesthetic norms of this behavior find external expression.

HUMILITY - moral quality that characterizes a person from the perspective of her attitude towards others and herself and manifests itself in the fact that a person does not recognize any exceptional merits or special rights.

Selfishness - selfishness, preference for one’s own personal interests over the interests of others, disregard for the interests of society and others.

The ability of a person, critically assessing his actions, thoughts, desires, to realize and experience his inconsistency with what should be as his own imperfection. From a cultural and historical point of view. the idea and concept of S. are formed in the process of understanding various mechanisms of self-control. In contrast to fear (of authority, punishment) and shame (which also reflects a person’s awareness of his non-compliance with certain accepted norms), self-esteem is perceived as autonomous - not focused on the self-preservation and well-being of the individual, on accepted group norms, the expectations of others, or the opinion of authority . As a moral regulator, S. rises above various kinds of prudent or opportunistic self-warnings, focuses on the fulfillment of perfection and expresses a person’s responsibility to himself as a subject of higher and generally significant (as well as absolute and universal) values ​​and requirements.

S. is historically rooted in shame and related to it; however, already early attempts to understand the experience, which will later be called “shameful,” indicate a desire to differentiate shame itself and highlight “shame before oneself” as something special. In ancient Greek. mythology, a function similar to S. was performed by the Erinyes; in Euripides' "Orestes" it was conceptualized as "consciousness of perfect horror." Lat. the word conscientia (which is a kind of tracing paper from Greek) was used to designate not only consciousness in general, but also consciousness or memories of committed bad deeds or consciousness evaluating its own actions as worthy or unworthy.

According to the tradition of Christian teaching, S. as “God’s power” and the deepest essence of man is fully revealed thanks to the revelation of Christ. In Christianity, S. is interpreted as an indicator of moral obligation, primarily to God. At the same time, the Apostle Paul speaks of S. as a value consciousness in general and thereby recognizes that among those who adhere to different faiths, S. is different (1 Cor. 8:7,10), and therefore S. needs Christian cleansing (Heb. 9:14 ), achieved through faith and love. In the Christian era, S. is conceptualized as an internal moral law, the “voice of God”; S.'s torment is perceived as an expression of internal discord, and internal discord itself is assessed as an undoubted sign of conscientiousness (Augustine).

In medieval literature, the deepening of the analysis of the phenomenon of S. was mediated by the appearance of a special term - “sinderesis” and the formation of an additional lat. "conscientia" concepts. In scholastic philosophy, this concept denotes the commanding power of the soul, the internal knowledge of principles, which, in contrast to the “law of reason” (lex rationis), is instilled in man by God.

In many new European teachings, self-esteem is presented as a cognitive-moral force (reason, intuition, feeling), as the fundamental ability of a person to express value judgments, to recognize himself as a morally responsible being, intentionally determined in relation to good. In I. Kant, S. denotes practical reason. The development of this line in the analysis of the phenomenon of S.. naturally led, within the framework of new European philosophizing, to the formation of a broader concept of moral consciousness (in many languages, the word “S.” is related and consonant with words denoting “consciousness”, “knowledge”), highlighting its cognitive , imperative and evaluative functions.

In the most general terms, S. is interpreted as an “inner voice”; the differences relate to the understanding of the source of this “voice”, which is perceived as independent of the person’s self or as the voice of his innermost self, or as other selves. Associated with this are various theoretical attitudes regarding the nature of S: 1) S. is the generalized and internalized voice of significant others or culture, and its content is culturally and historically changeable (T. Hobbes, K. Marx, F. Nietzsche, Z. Freud, J.P. Sartre); 2) S. expresses a person’s feeling of disagreement with himself (J. Locke) and thereby represents one of the proofs of a person’s personality and self-awareness (J. Butler, G.V. Leibniz); Close to this, S. is interpreted as the voice of an impartial rational person (J. Rawls); 3) S. is not only metaphorically, but also essentially interpreted as the “voice of another”; "through the mouth of S." as if the Universal Law, the highest truth, speaks. S. is the voice (“call”) of transcendental forces: the guardian angel (Socrates), God (Augustine), natural law (J. Locke), presence-Dasein (M. Heidegger).

These differences are accompanied by discrepancies in the understanding of the content of S. and the role it plays in a person’s moral life. S. can be interpreted negatively and positively. As a negative S. appears reproachful and warning, even frighteningly warning (Nietzsche), critical of the past, judgmental (Kant). However, even in its negativity, S. can be interpreted differently: in the most general, metaphysical sense, S.’s voice, by the very fact of its call, testifies to a person about the inauthenticity, inauthenticity of his existence, “not-in-itself of his being.” As a positive S., in contrast to popular ideas about it, it also appears as calling, encouraging care and “determination” (Heidegger). S.'s discretion as the voice of God predetermines the understanding of her as a call to perfection; Accordingly, conscience is recognized by a person as the will to perfection and is the main manifestation of the internal liberation of the individual.

As a form of moral self-awareness and self-control, S. expresses a person’s awareness of the failure of duty and the imperfection of good; in this regard, S. is associated with feelings of responsibility and duty, and also, to no lesser extent, with the ability to be responsible and fulfill one’s duty. S.'s reproaches indicate to a person his alienation from the ideal and cause a feeling of guilt. In its highest state, conscience means the disappearance of duty in free good will.

The expression "freedom S." means a person’s right to independence of inner spiritual life and the opportunity to determine his own beliefs. In a narrower and more widespread sense, “freedom of S.” means freedom of religion and organized worship.

Nietzsche F. Genealogy of morality // Nietzsche F. Works: In 2 volumes. M., 1990. T. 2; Ilyin I.A. The path of spiritual renewal // Ilyin I.A. The path to obviousness. M., 1993; Fromm E. Man for himself // Fromm E. Psychoanalysis and ethics. M., 1993; Heidegger M. Being and time. M., 1997; Stoker H. G. Das Gewissne: Erscheinungsformen und Theorien. Bonn, 1925; Butler J. Five Sermons. Indianapolis, 1983.

Conscience is the ability of an individual to independently formulate moral duties and exercise moral self-control, demand their fulfillment from himself and evaluate the actions he commits.

Based on:

Associations between altruism and egoism
harm and benefit
approval and censure
relations of good and evil
differences in connection and repetition

Conscience is a person’s ability, critically assessing his actions, thoughts, desires, to realize and experience his inconsistency with what should be as his own imperfection

Conscience is connected with reason:

Intuitive and rational
sources
lies and truth
fallacy of self-acceptance
order

Conscience is the inner consciousness of good and evil, the secret place of the soul, in which approval or condemnation of every action is echoed, the ability to recognize the quality of an action, a feeling that encourages truth and goodness

Conscience is associated with feelings:

Guilt
moral
self-satisfaction
empathy
sympathy

Conscience is the ability of the human spirit to cognize ethical values ​​in their reality and together with the demands they put forward

At the same time, conscience is a continuation:

Fear and fear
self-esteem and evaluation
freedom
advice and sympathy
shame

Living with conscience is:

High moral attitude
humanity
friendliness
self-awareness
knowledge in the criteria of truth

Conscience - a sense of responsibility for one’s behavior before others and society

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