miercuri, 23 martie 2011

The Low Value of a Guilty Conscience



The moral conscience is generally viewed as a reliable means for not acting with a total disrespect to moral values.

In other terms, it plays the role of a scarecrow to everyone who intends to disregard the moral import of his facts. Because of the fact that past experiences shown that an immoral act is followed on by a process of conscience. One that causes a significant amount of suffering. However, the moral conscience is not the worst way of dealing with immoral facts, but actually is the best one as comparing it with the lack of such a conscience.

The conscience has always an object. This sentence involves a double departure from the facts themselves: (1) the object is constituted from disparate facts by veiling the particular occurrence of each of them; they are also dispersed in the entire way in which a person organizes her apprehension of reality (and such an apprehension bears on the total responsibility for an immoral act); (2) postulating a conscience related to an immoral act, the agent or his observers are sent to something else than the person herself; the person is doubled by her conscience and looses her direct involvement in the committing of immoral acts.

Another reason for diminishing the value of moral conscience is by evaluating the sufferings of a guilty conscience. They take the form of an inner deliberation. In other words, such a form leaves the unformed acts of any human experience away. Moreover, the form is always a place to be filled by substitutable contents. It never preserves the uniqueness of its content, while a good apprehension of the moral acts requires that they be viewed in their strict individuality.

Without any moral conscience, the sufferings provoked by an immoral act maintain their value. Without a moral conscience, the reality of facts is not diminished. They remain and weight upon the moral agent without any means of interpreting them as objects of deliberation.  As a consequence, they come to provoke to the moral agent the great impression of a proper suffering, which is the Greek pathos as an alteration of the whole personality. The past immoral acts modify the present state of a moral agent and this is the result that is expected to lead to after the process of a guilty conscience and it does not do so in the most of the cases.

The moral conscience gains its spontaneity because of the unbearable task to maintain your bad past acts in the present state. Moreover, because there is a natural resistance to any change that affects one’s existence in a thoroughly way.

Therefore, the moral conscience is not a superior human capacity of dealing with the immoral acts, but rather an instinctive gesture of stepping back from a peril that threatens the integrity of a human being.