Conscience

I have argued (Carveth, 2013) that, coinciding with the rise of neo-liberalism and the culture of narcissism, psychoanalytic concern with problems of guilt and the superego was displaced in favour of a range of other preoccupations. Today issues of conscience appear to be returning from repression both in society at large and in psychoanalysis, but our theory in this area is deficient in many respects. We have largely identified the superego with the moral and the id with the immoral, thus downplaying the frequent immorality of the superego and the morality of the id. We have implicitly succumbed to a moral relativism oblivious to the existence of a conscience capable of judging both society and the superego it shapes. If we are to live up to our claim to be “the psychology of the innermost mental processes of man in conflict” (Kris, 1938, p. 140), we need to recognize conflict between superego and conscience—and conscience itself as the fourth element of the structural theory of the mind.

AIM To examine the dimensions and appropriate aspects of personality according to the five-factor model of personality of depressive patients with a suicide attempt history compared to depressive patients without a suicide attempt history and healthy persons. METHOD Sample of 35 outpatients of both gender (< 60 years), with a diagnosis of ICD-10 non-psychotic recurrent depression in remission (F 33.4) and a group of healthy persons (N = 20) were included in the study. Patients were classified into a group of patients with a suicide attempt history (N = 15) and a group of patients without a suicide attempt history (N = 20). The exclusion criteria were determined. The NEO PI-R (240 self-report items) has been used to evaluate personality dimensions and aspects. RESULTS Both patient groups had a significantly higher score on the dimension of Neuroticism (p < 0.001), as well as significantly lower scores on the dimensions of Extroversion, (p < 0.001) Openness (p < 0.01) and ...

Resumo:
Em maio de 1643, Elisabeth da Bohemia endereçou uma questão a Descartes que inaugurou uma Correspondência de seis anos, até a morte do filósofo. Ele dedica a Princesa o seu trabalho de maturidade metafísica (Princípios de Filosofia Primeira, 1644) e redige Paixões da Alma (1649) como um dos resultados do diálogo com a filósofa. O silenciamento dos últimos cem anos de historiografia sobre o legado de Elisabeth da Bohemia nesta troca epistolar causou distorções e, em alguns casos, lastreou o viés como regra e como a história. Uma das consequências dessa distorção está na leitura de que a questão da filósofa consistiria em uma crítica ao dualismo substancial. Neste estudo busco oferecer uma interpretação da natureza da primeira questão, com o intuito de esclarecer o pensamento da filósofa e o seu papel no diálogo, de uma maneira compreensiva, sem subscrever o paradigma literário do solilóquio cartesiano, e seu viés na literatura filosófica.

This paper presents a complementary metal-oxide-semiconductor (CMOS) implementation of a conscience mechanism used to improve the effectiveness of learning in the winner-takes-all (WTA) artificial neural networks (ANNs) realized at the transistor level. This mechanism makes it possible to eliminate the effect of the so-called ¿dead neurons,¿ which do not take part in the learning phase competition. These neurons usually have a detrimental effect on the network performance, increasing the quantization error. The proposed mechanism comes as part of the analog implementation of the WTA neural networks (NNs) designed for applications to ultralow power portable diagnostic devices for online analysis of ECG biomedical signals. The study presents Matlab simulations of the network's model, discusses postlayout circuit level simulations and includes results of measurement completed for the physical realization of the circuit.

Augustine's account of the conscience is often construed in legalistic and guilt-laden terms. A closer look at his corpus, especially certain works from the 390s, reveals a far more dynamic and positive aspect to conscience, especially as it pertains to the way in which conscience is related to our approach to sapientia, divine wisdom. This study also shows how conscience for Augustine, far from some static or reified entity, is actually highly dynamic, and is constituted by the 'call and response' between God and the human soul.

Der 20.Juli ist in Deutschland dem Andenken des deutschen Widerstandes während der Nazi-Diktatur gewidmet. Er ist aber auch dem gewidmet, was wir das „Gewissen“ nennen, weil es beim deutschen Widerstand sich um einen extremen Konflikt von Gesellschaft und Individuum handelt. Wenn sich Individuen entscheiden, nicht nur gegen einen Teil, sondern gegen die Gesellschaft als Ganze sich zu verhalten, werden sie automatisch in einen inneren – moralischen – Konflikt getrieben. Diesen Konflikt hat Graf Stauffenberg in seinen berühmten Sätzen so ausgedrückt: „Derjenige, der etwas zu tun wagt, muss sich bewusst sein, dass er wohl als Verräter in die deutsche Geschichte eingehen wird. Unterlässt er jedoch die Tat, dann wäre er ein Verräter vor seinem Gewissen.“ In meinem Beitrag analysiere ich den Begriff des Gewissens in Hinsicht auf seine existentiellen, moralischen, und religiösen Aspekte.

The Tree of Life (2011) est un film-poème impressionniste, fragmentaire et fragmenté. C’est une prière adressée par Terrence Malick à son frère disparu, comme si, en racontant son enfance dans une famille du Midwest américain, il avait voulu fixer le souvenir de son frère. C’est un film où Malick applique au cinéma la technique du flux de conscience subjectif, par laquelle certains auteurs cherchèrent dans le domaine de la littérature1 à défaire le récit traditionnel en laissant des impressions de souvenirs épars appartenant à différentes consciences (la voix off alternée des différents personnages).
Dans Le Miroir (1975), Andreï Tarkovski adopte une structure discontinue et non chronologique où les souvenirs, réminiscences et autres rêves composent le monologue intérieur d’un homme au seuil de la mort. Pour ces deux réalisateurs, il s’agit non pas de surligner les événements présents à l’image mais bien d’insister sur des pensées intimes : si la voix off invite à une sollicitation des sens plutôt qu’à une fixation du sens chez Malick, elle produit un effet similaire de complexité à l’égard du réel chez Tarkovski par la mise en place du hors-champ comme espace imaginaire.

Jocelyn Maclure and Charles Taylor have been members of the Commission de consultation sur les pratiques d'accommodement reliées aux differences culturelles, which was established in 2007 by the Government of Quebec. In particular Taylor, with Gérard Bouchard, was the President of that Commission. Laïcitè et Liberté de Conscience deals with and deepens the issues faced by the Commission, namely the presence of religion in the public sphere and, more specifically, the claims for accommodation based on religious ...

On the Miracle of Understanding. Hermeneutical Investigations II ‒ This book of studies is the second volume of my series entitled Hermeneutical Investigations, focusing on the hermeneutic problems of understanding.
x  x  x
Ez a tanulmánykötet a filozófiai hermeneutika tárgykörében keletkezett tanulmányaimat egybegyűjtő Hermeneutikai vizsgálódások kötetsorozat második kötete; a megértés hermeneutikai kérdéseire összpontosít.

The voice of conscience, in Heideggerian existentialism, stands for humanity's inherent potency to call himself into an authentic way of living. Heidegger, through this concept, calls us to acknowledge the range of our possibilities in life before death than regret what we have already done. Since authentic living is a process than an end-no salvation being possible in this world-being sensitive to the call is trying to be authentic throughout life. As such, the call acts like taking placebos which keep us hopeful while we are in bad health, although there might be no cure. Paul Auster's Mr Vertigo, being a novel filled with existential themes, can be read to concretise the existential intonation of Heideggerian conscience, following Auster's own existential outlook into the human condition. This paper, by applying an interdisciplinary approach, thus reads Mr Vertigo in the light of Heidegger's certain existential concepts and the implications they have concerning how our existential conscience has a placebo effect. As such, this paper is to argue that Auster's Yehudi in Mr Vertigo plays the role of Walt's voice of conscience to help him with an authentic life style, the novel meanwhile highlighting how the call of conscience can help Heidegger's "Dasein" with the infinity of possibilities it has before death in a world determined by contingency.

This writing appears as Appendix I in my book, Transitions in Consciousness from an African American Perspective: Original Essays in Psycho-Historical Context.  The book was published in 2004.  Appendix I is a comprehensive Timeline of African American Life, focused on Five Historical Time Frames For African American Life, with Consciousness Transition Themes and Examples of Historical Events.  The five time frames are: 1517-1863 (6 Themes)--The Beginning of Slavery in the New World Up to The Onset of a Civil War and The Emancipation of Slaves; 1863-1896 (4 Themes)--Resistance to the End of the Civil War and the Force of the Reconstruction Era Up to Early Popularized African American Cultural Influences; 1896-1929 (5 Themes)--Creative Tension of Two Ideologies for Black Progress: Vocational Education vs. College-Trained Leadership Up to The Second Black Nationalist Movement; 1929-1954 (4 Themes)—The Condoning of a Segregated American Lifestyle and the Treatment of African Americans As “Objects” By the U. S. Government Up To Challenges To U. S. Segregated Cultural Life Through Music, Art, Publications, Inventions, Sports, and Civic Symbols; 1954-2002 (Themes)—The Struggle of the Civil Rights Movement, Sit-In Movement, and Freedom Rides to Promote the Ideas of Freedom, Desegregation, and Full Equality for African Americans Up to The Struggle to Shift Race-Related Consciousness and to Urge Cultural Transformations By Infusing African American Cultural Influences and a Search for the Meaning of Race and Ethnicity Into The Mainstream Via The Mediums of Music, Dance, Film, Television, Publications, Sports, and Civic Symbols.  Even though the Time Line ends at 2002, the Themes are very instructive for understanding what is happening in today’s reality (2017) regarding race relations in the United States.  The Themes mirror how the mind, body, and spirit has been dealt with in the United States over time in regard to the phenomenon of race.

The purpose of this paper is to present the theoretical and philosophical assumptions of the Nursing Manifesto, written by three activist scholars whose objective was to promote emancipatory nursing research, practice, and education within the dialogue and praxis of social justice. Inspired by discussions with a number of nurse philosophers at the 2008 Knowledge Conference in Boston, two of the original Manifesto authors and two colleagues discussed the need to explicate emancipatory knowing as it emerged from the Manifesto. Our analysis yielded an epistemological framework based on liberation principles to advance praxis in the discipline of nursing. This paper adds to what is already known on this topic, as there is not an explicit contribution to the literature of this specific Manifesto, its significance, and utility for the discipline. While each of us have written on emancipatory knowing and social justice in a variety of works, it is in this article that we identify, as a unit of knowledge production and as a direction towards praxis, a set of critical values that arose from the emancipatory conscience-ness and intention seen in the framework of the Nursing Manifesto.

The concept of guilt in relation to conscience and anxiety is not referred to as a feeling or an emotion in existential philosophy. Rather, the phenomenon of guilt is analyzed through the structure of existence. In Being and Time, Heidegger interprets guilt in the context of Dasein's understanding of its own Being. The nature of Dasein as a finite entity permeates the analysis of guilt, which is based on the analysis of negation (nullity) and the time structure of Dasein (temporality). An existential interpretation of guilt, conscience, and anxiety offers a new dimension of the study of emotions with regard to the understanding of human Being.

The article presents an examination of “sobornost” in the works of Nikolay Berdyaev in the context of his anthropological and ecclesiological views. This approach was outlined in the studies of the 20th — early 21st century, but hasn’t been sufficiently developed. Sobornost, which Berdyaev himself labeled as the quality of the personal conscience as it stands in the presence God and as the essential characteristic of the Church, is interpreted on the basis of his works in which he expounds his views on man and the Church, the observations of scholars who have addressed the topic earlier also taken into account. It is shown how, drawing on the experience of sobornost, Berdyaev resolves the collision between the personal freedom and the unity of people. The structure of the article is largely based on Berdyaev’s own remarks about the significance of gnoseology, ethics and eschatology in his teaching on man and the Church, and to a certain degree is of a heuristic nature. The philosopher’s anthropological and ecclesiological views, with their key concept of “Christology of man”, are characterized, and then his understanding of sobornost is reconstructed from three perspectives. First, the gnoseological interpretation of sobornost is considered (Berdyaev’s specific understanding of gnosis, his statement about the correlation between cognition (gnosis) and the levels of community between people, as well as his concept of “sobornal gnoseology” are analyzed). Second, the ethical meaning of sobornost is shown (the correlation is traced between the ethics of law, the ethics of redemption and the ethics of creativity, on the one hand, and the implementation of sobornost and the actualization of personality, on the other hand; the meaning of “sobornal gnoseology” for Berdyaev’s teaching on ethics is shown). Thirdly, the specific eschatological character of Berdyaev’s sobornost is explained, to which a number of researchers drew attention (the anthropological grounds of this eschatologism, the “profitable” and open, divine-human nature of “active-creative eschatology” are shown).

1. Meditation 2
1.1 On the Meditation Practice 3
1.2 Meditation in Eastern Christianity 4
1.3 Hesychasm 4
1.4 Meditation in Medieval Europe: The Sermon of Meister Eckhart 4
1.5 Dream as a State Close to Meditation 5
1.6 Meditation and Consciousness 5
1.7 Our Unconscious self 5
1.8 Symbols 5
1.10 An Auto Training Experiment 7
1.16 Experimental Experiences 9
1.17 The Unconscious 11
1.18 Mandala 11
2 Meditation and Knowledge 11
2.7 World View 14
2.8 The Bayesion Syllogism 15
2.9 Consciousness and Knowledge 15

In Dietrich Bonhoeffer's writings, Martin Luther is ubiquitous. Too often, however, Bonhoeffer's Lutheranism has been set aside with much less argumentative work than is appropriate in light of his sustained engagement with Luther. As a result, Luther remains a largely untouched hermeneutic key in Bonhoeffer interpretation. In Bonhoeffer's Reception of Luther, Michael P. DeJonge presents Bonhoeffer's Lutheran theology of justification focused on the interpersonal presence of Christ in word, sacrament, and church. The bridge between this theology and Bonhoeffer's ethical-political reflections is his two-kingdoms thinking. Arguing that the widespread failure to connect Bonhoeffer with the Lutheran two-kingdoms tradition has presented a serious obstacle in interpretation, DeJonge shows how this tradition informs Bonhoeffer's reflections on war and peace, as well as his understanding of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther's ubiquity in Bonhoeffer's corpus sheds light on his thinking, lends it coherence, and makes sense of otherwise difficult interpretive problems. What might otherwise appear as disparate, even contradictory moments or themes in Bonhoeffer's theology can often be read in terms of a consistent commitment to a basic Lutheran theological framework deployed according to dramatically changing circumstances.

Table of Contents
0. Introduction: An Argument for Bonhoeffer Interpretation
-Taking Luther’s Ubiquity Seriously
-What is ‘Lutheran’? Issues of Definition and Method
-Arguing for the Lutheran Character of Bonhoeffer’s Thinking

1. On the Way toward Christocentrism
--Karl Holl: Luther’s Religion of Conscience
--Christ or the Conscience?
--Conscience against Conscience
--Meager Christology
--Justification as the Unconditional, Effective Word of Christ’s Personal Presence as the Church

2. Christology in Conversation with Barth and the Lutheran Tradition
-Once more, Barth and Bonhoeffer on whether the Finite is Capable of the Infinite
-The History and Pre-History of the (in)capax Phrases
---This Man Is God
---This Is My Body
---The Finite is Capable of the Infinite
-Barth’s Rejection of the capax and the Majestic Genus
---The Finite is Not Capable of the Infinite
---The Common Actualization of Divine and Human Essences in Christ
-“The is may not be interpreted any further”: Bonhoeffer’s Christology

3. Caricatures of the Two Kingdoms
-Denials of Bonhoeffer’s Two-Kingdoms Thinking
-From Luther’s Two Kingdoms to the Doctrine of the Two Kingdoms
---The Two Kingdoms in Luther’s Theology
---Church and State from a Lutheran Confessional Perspective
---Church and State in Confessional Comparison
---The Twentieth-Century Doctrine of the Two Kingdoms
---Troeltsch and the Niebuhrs

4. The Twofold Form of Christ: Bonhoeffer’s Two-Kingdoms Thinking
-Early Two-Kingdoms Thinking
---“The Nature of the Church”
---“Lectures on Christology”
---“Thy Kingdom Come!”
---“The Church and the Jewish Question”
-The Two Kingdoms in Discipleship
-Late Two-Kingdoms Thinking
---“Protestantism without Reformation”
---“Heritage and Decay”
---Green, Rasmussen, Hauerwas
---“Ultimate and Penultimate Things”

5. Anabaptists and Peace
-Bonhoeffer’s Non-Commitment to Nonviolence
-The Doubly Curious Association of Bonhoeffer with Anabaptism through Yoder
---Yoder on Bonhoeffer
---Bonhoeffer on Anabaptists
-Bonhoeffer on Peace
--Peace and Preservation
--Orders of Preservation
--The Sermon on the Mount as Concrete Commandment
-Peace in Bonhoeffer and Anabaptists
-Interpreting Bonhoeffer on Peace
-Ecumenical Lutheranism and Lutheran Ecumenism

6. Lutheran Resistance Resources
-Luther to Hitler
-Lutheran Subservience and Bonhoeffer’s Resistance
-Luther on Resistance to Authority
-The Interims, Flacius, and the Magdeburg Confession
-Formula of Concord X
-Bonhoeffer and Lutheran Resistance Resources

7. Struggle and Resistance
-Resistance through the Confession of the Ecumenical Church
---Status confessionis
---Threats to the Gospel from outside: The State that Disregards its Mandate
---Threats to the Gospel from Inside: Heretical Legalism
---Confession, ‘the Jews,’ and Race
-Resistance through the Suffering Obedience of the Discipleship Community
---The Second Battle of the Church Struggle
---Cheap and Costly Grace
---Justification
-Resistance through the Responsible Action of the Individual
---Between Compromise and Radicalism
---Active Resistance
-Conclusion: A Lutheran Theology in Accord with Reality

Ressource primordiale de plus en plus menacée, la gestion de l'eau suscite, du local au global, différentes problématiques dont la résolution engage l’avenir de la planète bleue et de tous les êtres vivants qu’elle héberge temporairement.
Relever le défi de l’eau est avant tout une question de volonté politique pour une meilleure hydro-gouvernance mondiale. Cela dépend aussi beaucoup d’une montée de conscience humanitaire et planétaire en chacun.

Practical' Moral Conscience: on the necessity of and conditions for moral intervention This article seeks to connect insights from moral psychology to methodologies of moral learning. This is done by way of the notion of 'practical' moral conscience. Our moral conscience warns us when we are (potentially) bound to make a moral mistake. While a capacity possessed by all, the contents of our moral conscience are largely bound by our social-cultural upbringing. Add to that the findings of moral psychology that our moral judgments are 1) largely intuitive and 2) that these intuitions are heavily influenced by our cognitive limitations and emotional triggers, and a need for interventions on our moral conscience emerges. This need is particularly obvious within (governmental) organizations, which for their integrity are dependent on morally conscious employees. Without specifying a specific method by which to undertake such interventions, this article stipulates four preconditions for the needed critical engagement with our moral conscience.

Dans cet article nous allons traiter des impressions de déplacement que ressent l'utilisateur alors qu'il interagit avec les fonctionnalités de l'environnement virtuel (illusion de déplacements). Plus précisément nous sommes intéressés au phénomène de la spatialité de l'image dans l'acte de représentation de l'utilisateur. Afin d'élaborer  un cadre théorique qui se rapproche à l'expérience des phénomènes de la perception et de la sensation nous avons privilégié une approche basée sur la conscience. En effet, nous supposons que les chercheurs qui ont tenté d'appréhender la problématique de la spatialité de l'image à partir d'approches ayant comme base la matérialité du phénomène perçu, l'inconscient, la neurologie où encore la passivité de la conscience n'ont pas pu comprendre comment l'activité de conscience est active sur le corps de l'utilisateur qui interagit avec les fonctionnalités de l'environnement virtuel. Par exemple, comment l'utilisateur peut-il élaborer des actions possibles à partir d'une stimulation provenant d'une surface plate? (écran tactile, ou écran d'un ordinateur) Or nous présupposons que les mécanismes de la conscience permettent le déploiement d'activités de grande rapidité et d'une grande complexité grâce au phénomène de la spatialité de l'image interne (image mentale). Pour décrire le phénomène de la spatialité de l'image et les impressions que ressent l'utilisateur alors qu'il interagit avec les fonctionnalités de l'environnement virtuel nous allons nous baser sur l'approche phénoménologique et psychologique développée par Silo dans les ouvrages : Contribution à la pensée1 et Notes de psychologie2. Cette approche présuppose qu'il doit y avoir une spatialité interne qui permet de mobiliser l'action du corps dans le monde. Tout ce processus est d'une très grande vélocité. En fait, nous disons que les sensations et les perceptions sont structurées à partir de l'appareil de perception, l'appareil de la mémoire et l'appareil de la conscience et transformées en impulsions.

This Dutch article appeared in: Algemeen Nederlands Tijdschrift voor de Wijsbegeerte, olume 109, Number 3, 2 August 2017, pp. 347-364(18), Amsterdam University Press

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