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1. Conscience in the contemporary world

Debates about conscience arise constantly in national and international news. Appropriately so, because these debates provide a vital continuing forum about issues of ethical conduct in our time.

A recent and heated debate in the United States concerns the killing of an unarmed African American youth named Michael Brown by police officer Darren Wilson in Ferguson, Missouri. Questioned by a reporter after learning that he would not be indicted by a grand jury after the shooting, Wilson declared himself untroubled by matters of conscience, explaining that “The reason I have a clean conscience is because I know I did my job right.” In reply, Brown family lawyer Benjamin Crump stated that “It was very hurtful to the parents when he said he had a clear conscience. They were taken aback…. I expected him to say my heart is heavy, my conscience is troubled. He didn’t say that.” Brown’s mother, Lesley McSpadden added of the shooting, in which officer Wilson fired six bullets into Brown’s body, “His conscience is clear? How could your conscience be clear after killing somebody even if it was an accidental death?”

At large in this disagreement are two different and contending understandings of conscience. In the police officer’s view, conscience is an external matter, involving adherence to the code and norms of one’s peers and profession; in this case, a matter of doing one’s job correctly, performing one’s duty as dictated by training and the values of fellow officers. In the family’s view, conscience is an internal matter, involving personal and subjective decisions about right and wrong.

This is a recurring debate, as old as conscience itself. Is conscience a private matter of individual ethics or is it a public trust defined by civil codes and collective agreements about duty and responsibility? Sometimes the answer seems rather evident. Arguments about “duty” and “following orders” were brushed aside at the Nuremberg Trials, and few disagree with the verdict. At other times, though, the issue is more closely contested. When Martin Luther pled the anti-institutional promptings of his personal conscience (“This I believe . . .”) before the Diet at Worms, and prosecutor Johann Eck countered with the contrary conclusions of Catholic theology, opinion divided according to the beliefs and loyalties of the beholders.

The very etymology of “conscience” registers its division. The Latin conscientia consists of two elements: scientia (knowledge or awareness, which may be personal in nature) modified by con (meaning “together” or “together with” suggesting that this knowledge should be shared or collective in nature). Conscience thus operates both internally and externally, as knowledge at once personal and shared, sitting at the very boundaries of the self.

This ambiguity was evident in conscience’s first full-dress appearance on the Western European stage. Augustine, in his Confessions, describes a chiding visit from his own conscience (conscientia mea), speaking to him in a voice which is and is not his own, critiquing his irresolute state of mind about the matter of Christian conversion, but also citing the public example of others who have already converted. Augustine’s conscience achieves a balance, between the highly personal on the one hand and more collective decision-making on the other. But we’re not all as subtle as Augustine.

Memorial to Michael Brown. Photo by Jamelle Bouie. CC BY 2.0 via Wikimedia Commons
Memorial to Michael Brown. Photo by Jamelle Bouie. CC BY 2.0 via Wikimedia Commons

The location of conscience has shifted from inner to outer and back again, throughout its long history. In the Middle Ages, conscience was normally treated as a collective matter, a set of norms or beliefs held in common by all persons.With the Reformation and the fragmentation of religious belief, the idea of a personal conscience–of “my conscience” and “your conscience”–surged to the fore, especially in vigorously Protestant circles. Then, with a general moderation of Christian belief in the Enlightenment, came a revival of collective conscience, a view that certain norms were shared by all reasonable persons. Adam Smith and Immanuel Kant located conscience in the person of an impartial and objective observer, standing outside the self and speaking from the standpoint of a broader social platform.

These disagreements will never be resolved. Some parties will always situate conscience in community values or professional codes of practice, even as others treat it as an inner capacity or inviolable personal resource. The question is, are these disagreements to be taken as signs of conscience’s weakness or the source of its strength? After wrestling with these questions in the course of writing my Very Short Introduction, I’ve come to the conclusion that, yes, conscience is inherently ambiguous and may be viewed in this respect as imperfect. But that its ambiguity is also the key to its unprecedented survival, its continuing relevance to seemingly incompatible belief systems. A robust view of conscience must embrace both aspects: conscience as general consensus and conscience as personal code: conscience as public duty but also conscience as personal responsibility.

My purpose here isn’t to retry the Michael Brown case, but to think about what the standpoint of conscience brings to the discussion. A robust definition of conscience must embrace its long and rich history; it must, that is, include a sense of its internal as well as its external claims. Just “doing one’s duty” isn’t enough; Michael Brown’s family is correct in its belief that the taking of a life under any circumstances should involve some perturbations of personal conscience.

The post Conscience in the contemporary world appeared first on OUPblog.

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2. Conscience today

By Paul Strohm


Among ethical concepts, conscience is a remarkable survivor.  During the 2000 years of its existence it has had ups and downs, but has never gone away.  Originating as Roman conscientia, it was adopted by the Catholic Church, redefined and competitively claimed by Luther and the Protestants during the Reformation, adapted to secular philosophy during the Enlightenment, and is still actively abroad in the world today.  Yet the last few decades have been cloudy ones for conscience, a unique time of trial.

The problem for conscience has always been its precarious authorization.   It is both a uniquely personal impulse and a matter of institutional consensus, a strongly felt personal view and a shared norm upon which all reasonable or ethical people are expected to agree.   As a result of its mixed mandate, conscience performs in differing and even contradictory ways.   It lends support to the dissenting individual or exponent of unpopular or even aberrant claims.  But it is also summoned in support of the norm, and broadly accepted ethical standards.

Each of these authorizations—the personal and the institutional—has its pitfalls.  The fervent individual, summoned by burning personal conviction about the rightness of his or her cause, lies open to suspicions of solipsism or arrogance. But, on the other hand, institutionally or state-sponsored conscience, or conscience speaking for settled public opinion, risk complacency or ethically stunted orthodoxy.  One recalls the predicament of Huckleberry Finn, who suffers what he identifies as conscience pangs for his decision to assist Jim to escape from enslavement, when this bourgeois or ‘churchified’ conscience is obviously a false friend and enemy to his superior ethical intuitions.

Despite such issues, conscience remains a force for much good in the world.  Its most crucial function, and perhaps the one most in need of support, is its encouragement to the private  individual struggling with institutional tyrannies—most dramatically, with various forms of state tyranny.  We have witnessed the incarceration and continued surveillance of China’s Ai Weiwei.  Ai has recently been called ‘China’s conscience’, but his more urgent need might be less public and more personal, the need to enjoy his own conscience undisturbed by governmental or other external intervention.  Remarkable individuals like Ai have proven willing to endure sacrifice for conscientious belief–and sacrifice they have.   Recently Lasantha Wickramatunge, a courageous Sri Lankan journalist, gave his life to expose corruption.  He wrote a farewell dispatch, which amounted to his own obituary letter, which concluded, ‘There is a calling that is yet above high office, fame, lucre and security.  It is the call of conscience.’ Salman Taseer, governor of the Punjab province in Pakistan, declared in a 1 Jaunary 2011 television interview that ‘If I do not stand by my conscience, then who will?’—three days before his assassination. Less dramatically, but still tellingly, one may consider some of the smaller cases of conscience that people confront daily.  Explaining his break with his political party to support a faltering gay marriage bill, Fred W. Thiele Jr, a  New York state Assemblyman, explained, ‘There’s that little voice inside of you that tells you when you’ve done something right, and when you’ve done something wrong. . .  That little voice kept gnawing away at me.’ 0 Comments on Conscience today as of 1/1/1900

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