Conscience - Wikipedia
What group stressed the relationship between humans and nature along . In what Chinese religion is the importance of the individual over the group stressed ?. Conscience is a cognitive process that elicits emotion and rational associations based on an .. Lawrence Kohlberg considered critical conscience to be an important . Aquinas also discussed conscience in relation to the virtue of prudence to in human nature: first,"self-love" (seeking individual happiness) and second. What is the most important way to help improve a society? the relationship between humans and nature and the importance of the individual conscience; The.
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Below are some of their responses to the students' first question: What is conscience, and what elements of conscience deserve protection from a legal perspective? If I had to respond in a couple of sentences, I guess I'd say something very conventional sounding: Conscience is a person's considered and sincere judgment about right and wrong, and an enlightened constitutional regime would try to protect it from regulation.
I don't think this is quite right. Conscience is the dimension of the intellect that guides an individual to choose truth over falsehood, right over wrong, good over evil.
So long as it is understood as an aspect of human choice that is ordered to objective truth—i. Because of the First Amendment, the American constitution privileges protection of the religious conscience over other forms. If that is to change, it should be done via democratic means, not by judicial fiat. Conscience is a difficult term to define for legal purposes, making it an equally complicated affair to know what does and does not deserve protection.
At the very least, we might say that a person who acts from conscience acts on the basis of some deeply held moral conviction. If it is based in pragmatic judgment, then it is not conscience-based. So, what is the truthful, real, psychosis-addressing-and-solving biological explanation for our present seemingly-highly-imperfect human condition?
If you can remember past events, you can compare them with current events and identify regularly occurring experiences. This knowledge of, or insight into, what has commonly occurred in the past enables you to predict what is likely to happen in the future and to adjust your behaviour accordingly. Once insights into the nature of change are put into effect, the self-modified behaviour starts to provide feedback, refining the insights further.
Predictions are compared with outcomes and so on. Much developed, and such refinement occurred in the human brain, nerves can sufficiently associate information to reason how experiences are related, learn to understand and become CONSCIOUS of, or aware of, or intelligent about, the relationship between events that occur through time.
Thus consciousness means being sufficiently aware of how experiences are related to attempt to manage change from a basis of understanding.
Basically, once our self-adjusting intellect emerged it was capable of taking over the management of our lives from the instinctive orientations we had acquired through the natural selection of genetic traits that adapted us to our environment. HOWEVER, it was at this juncture, when our conscious intellect challenged our instincts for control, that a terrible battle broke out between our instincts and intellect, the effect of which was the extremely competitive, selfish and aggressive state that we call the human condition.
To elaborate, when our conscious intellect emerged it was neither suitable nor sustainable for it to be orientated by instincts—it had to find understanding to operate effectively and fulfil its great potential to manage life.
Man and Society
However, when our intellect began to exert itself and experiment in the management of life from a basis of understanding, in effect challenging the role of the already established instinctual self, a battle unavoidably broke out between the instinctive self and the newer conscious self.
To illustrate the situation, imagine what would happen if we put a fully conscious mind on the head of a migrating bird. Obviously, the intellect could not afford to give in to the instincts, and unable to understand and thus explain why its experiments Page 60 of PDF Version in self-adjustment were necessary, the conscious intellect had no way of refuting the implicit criticism from the instincts even though it knew it was unjust.
Until the conscious mind found the redeeming understanding of why it had to defy the instincts namely the scientific understanding of the difference in the way genes and nerves process information, that one is an orientating learning system while the other is an insightful learning systemthe intellect was left having to endure a psychologically distressed, upset condition, with no choice but to defy that opposition from the instincts.
In short—and to return to our human situation because we were the species that acquired the fully conscious mind—the psychologically upset angry, alienated and egocentric human-condition-afflicted state appeared. We became ego-centric, self-centred or selfish, preoccupied with aggressively competing for opportunities to prove we are good and not bad—we unavoidably became selfish, aggressive and competitive.
What is so exonerating, rehabilitating and healing about this explanation of the human condition is that we can finally appreciate that there was a very good reason for our angry, alienated and egocentric behaviour—in fact, we can now see why we have not just been ego-centric, but ego-infuriated, even ego-gone-mad-with-murderous-anger for having to live with so much unjust criticism.
From being competitive, selfish and aggressive, humans return to being cooperative, selfless and loving. Believers can't explain why thereare so many gods, why some gods perish, why gods are just aspowerful as its followers and why there is so much suffering onearth.
They can't explain how people who don't know that there is amighty force called god can lead a perfectly normal life.
It is a universally accepted belief that god doesn't exist in thereal world and therefore we can't see him with any of our senseorgans. We can only feel the existence of god.
The only part of thebody that we can feel is the skeletal muscular system. Thereforegod must exist in our skeletal muscular system. This is also confirmed by the fact that gods can be appeased justby meditation, which enables us to alter the tone of our skeletalmuscles.
The virtual reference state called god: God is actually a virtual reference state for our thinking afterour 'I', which is our natural reference state is devastatedcompletely. We can give a new set of properties to our virtual 'I',which would then govern us. If all the people in our societyattribute the same set of rules to their virtual 'I' the commonvirtual 'I' would become a god.
A mere virtual reference state would just get rid of our emotions. The real power comes to use when we discard our 'I' completely andstart using our mighty involuntary force. Since we would be usinginvoluntary force when we have belief in god we have to be highlydisciplined.
Thus, belief in god just means discarding ourvoluntary or manual force. If we discard it only partially we wouldrealize that our god is imaginary. The formless and human like gods: If the set of rules we attribute to our god is very rigid thereference state too would be rigid. Then the god would be formless.
However, if the set of rules is flexible the reference statebecomes variable. Ideally, this reference state should keep varyingdepending on our fortunes. In other words, it should vary like our'I'.
Thus, god should be like a human being. However, he has to bevirtual.