Voice Of Conscience Research Articles

Ethics, Ethos and the voice of conscience

Ethics, Ethos and the voice of conscience

The call of conscience: Heidegger and Levinas, rhetoric and the euthanasia debate

This book offers a provocative rhetorical approach to one of the defining medical debates of our time.Michael J. Hyde's pathbreaking study considers the relationship between the phenomenon of conscience and the practice of rhetoric as it relates to the controversial issues of euthanasia. Hyde investigates how the practice of rhetoric becomes a voice of conscience and influences the moral standards of individuals and communities. In doing so, he offers the first extensive treatment of Martin Heidegger's and Emmanuel Levinas' philosophical investigations of conscience and an in-depth analysis of the justifiability and social acceptability of euthanasia.Hyde establishes the theoretical basis of his study by discussing and critically assessing the phenomenological theories of conscience set forth in the works of the two philosophers. To illustrate how the relationship between the call of conscience and the practice of rhetoric shows itself in everyday existence, Hyde surveys the moral discourse that informs ongoing debates over euthanasia and physician-assisted suicide. He focuses on a cluster of related topics that emerge from his discussion of the work of Heidegger and Levinas, including the phenomena of deconstruction and acknowledgment, emotion and the reconstructive power of language, and the discursive creation of heroes.

IV—The Voice of Conscience

IV—The Voice of Conscience Get access J. David Velleman J. David Velleman Search for other works by this author on: Oxford Academic Google Scholar Proceedings of the Aristotelian Society, Volume 99, Issue 1, 1 June 1999, Pages 57–76, https://doi.org/10.1111/1467-9264.00045 Published: 09 September 2015

World Trends And Issues In Adult Education On The Eve Of The Twenty-First Century

The forces of globalization today seem to have overwhelmed the historical political-cultural mission of adult education. Both in the North and the South, adult education is asked to contribute directly to productivity and thereby to competitiveness in the global market. The social component that survives is expected to help in coping with globalization. Voices of conscience and sanity have been raised at world summits in Rio (1992), Cairo (1994), Copenhagen (1995), Beijing (1995), and elsewhere. However, policies, plans and practices have not matched the declarations and agendas from the summits. The programs spawned by the Education for All conference of 1990 side-lined adult education, and so did the Report to UNESCO of the International Commission on Education for the Twenty-First Century (1996). The Fifth International Conference on Adult Education held in Hamburg during July 14–18, 1997 was marked by renewed commitment and solidarity. However, challenges of problematizing globalization, democratizing development, and socializing humanity for life together in the new century remain.

Language Shattered: Contemporary Chinese Poetry and Duoduo (review)

Reviews 553 Maghiel van Crevel. Language Shattered: Contemporary Chinese Poetry and Duoduo. CNWS Publications No. 38. Leiden: Research School CNWS, 1996. x, 355 pp. Paperback Fl 40, isbn 90-7378252-x. Thesis edition, isbn 90-73782-51-1. Language Shattered: Contemporary Chinese Poetry and Duoduo is two books in one, as the subtitle suggests. Part 1 is a well-researched and finely written monograph on the development ofmodern Chinese poetry in the PRC since the 1950s and, at over one hundred pages, could stand on its own. Part 1 has the further distinction ofbeing the first in-depth study ofthe history ofunderground poetry in the PRC. Part 2 is a thorough and informative discussion ofthe oeuvre of one of China's most important contemporary experimental poets, Duoduo. Born in 1951, and affiliated with the Today magazine group ofpoets, Duoduo is nonetheless not the same kind of insider as Bei Dao or the late Gu Cheng. Originally less internationally renowned than most of the Today coterie, Duoduo became a celebrity almost overnight, due to a fortuitous coincidence: he left China on June 4, 1989, on a longplanned professional trip to the West. While exile has spread Duoduo's reputation , van Crevel demonstrates that he is deserving of our attention not merely as a "voice ofconscience" but as a poet whose work is ofexceptional caliber. "Part I: The Literary Surroundings" is a four-chapter history ofpoetry in the PRC that would be useful reading for any student ofmodern Chinese poetry and literary politics in the PRC. Van Crevel's survey ofpost-1949 trends in Chinese poetry evaluates works on their artistic merits as well as using them as a window on politics. After laying the groundwork with a discussion of the Orthodox (Party- and state-approved) poetry of the 1950s and 1960s in the first chapter, van Crevel turns in chapter 2 to the underground poetry scenes ofthe 1960s and 1970s, an area that has been little researched. In his discussion of the underground , he covers everything from the way in which manuscripts were circulated to the roles played by such key figures as the poet Guo Lusheng and the collector Zhao Yifan. This lucid and well-organized history is the most comprehensive English -language treatment of this period to date and is a valuable contribution to the field. Chapter 3, on experimental poetry, is a practical guide to the various schools and movements that have flourished in post-Mao China. Van Crevel outlines the more salient differences between Obscure poetry (Menglongshi, also translated as "Misty poetry") and Newborn poetry (Xinsheng dai shi), further© 1997 by University teasing apart me subgeneric tangle ofthe latter: the Roots Searching School {Xungenpai ); Stream of Consciousness (Yishi Hu); and Stream of Life (Shenghuo Hu). While van Crevel briefly describes each subcategory and provides a list of the names ofimportant poets identified with each subcategory, he supplies an ex- 554 China Review International: Vol. 4, No. 2, Fall 1997 ample only ofStream of Life poetry. One or two samples of Stream of Consciousness and Roots Searching poetry would have lent more clarity to his descriptions, especially for readers not already familiar with the writers cited in the text. Still, van Crevel is good at identifying the ways in which certain Obscure poets have branched out (or segued) into new styles identified with various types ofNewborn poetry. Chapter 4 is a brief (six-page) biography of Duoduo, which includes publication history. As other scholars of PRC literature have done before him, van Crevel gives an account of the often destructive influence of politics and the Communist Party on literature, with due reference to Mao's talks at the Yanan Forum of 1942. He makes no secret of his disapproval of the Party's omnipresence in literary and artistic affairs, but his opinions are well-supported in the text and do not detract at all from his scholarship. Indeed, van Crevel's forthright manner is refreshing. His treatment of recent PRC history and literary controversies is impressively detailed and well-researched, and his extensive contacts with Chinese writers and intellectuals have greatly enriched this study. "Part II: Duoduo's Poetry" takes up roughly the last two-thirds of the...

Les religieuses catholiques en France: deux systèmes de représentation du monde

Using Weberian ideal-types - the mystic, the inner-worldly ascetic and the other-worldly ascetic - we analyse the religious and political universes of nuns living in France. It seems necessary to make a distinction between contemplative nuns and sisters who follow an apostolic life. There are two models of sisters. There is a “conservative model” which associates a traditional religious universe and a conservative political universe. Contemplative nuns and older sisters are more often of this “type”. A second type might be designated the “progressive model”, typical of more apostolic and younger sisters whose religious and political attitudes are linked and are more progressive. Unlike sisters conforming to the first model and in opposition to the declarations of the Catholic Church, they attach great value to the voice of conscience in making their decisions. Thus, these two models represent very different conceptions of secularity. The first rejects the values of secularity whereas the second readily accepts them. There are links between the “conservative model” and other-worldly asceticism and at the same time it is possible to see links between the second model and inner-worldly asceticism.

Seeds of Fire: Chinese voices of Conscience. Edited by Barme Geremie and Minford John. [Newcastle upon Tyne: Bloodaxe Books, 1989. 491 pp. £7–95.

Seeds of Fire: Chinese voices of Conscience. Edited by Barme Geremie and Minford John. [Newcastle upon Tyne: Bloodaxe Books, 1989. 491 pp. £7–95.

Voice of conscience and call of being

Voice of conscience and call of being

The Formation of Conscience in an Age of Technology

In this article, moral development is construed as the educational formation of conscience, and conscience is concerned with much more than moral conduct in the modern sense of "moral." Thus, a contrast is drawn between moral philosophy and a philosophy of moral education. The educational development of conscience is not viewed as the progressive stagelike emergence of rational moral judgment. It is viewed instead as the elaboration and continuing juxtaposition of the different voices of conscience as craft, membership, sacrifice, memory, and imagination.

John Henry Newman and the Illative Sense: A Re-consideration

The aim of this article is to provide an historical description of an important piece of Victorian theology, and subsequently to suggest a new context, or rather a new content for a familiar theme. Firstly, it will consider in what sense Newman may be called a ‘natural theologian’; secondly, it will give an account of the notion of the illative sense within the developing pattern of Newman's thought; finally, it will suggest that, by a unilateral concentration on moral experience — the ‘voice of conscience’ — Newman failed to do justice to the full significance of his own argumentation. The point of the illative sense is not that it helps us to identify any one experiential content, or area of reflection, which might lead us to theistic belief, but that it provides an overall context in which a variety of experiential strata and argumentative strategies may be displayed. Newman was, perhaps, too dominated by an autobiographical sense in the realm of fundamental belief in God to identify and correct the individualism which in dogmatic theology proper he would have avoided. Our theistic materials do not lie simply within our own breasts, but in an inter-rogation, Gadamer-like, of the entire theistic tradition as that is mediated to us by the classic texts of our predecessors.

The Voice of Conscience and the Sounds of the Analytic Hour

Two patients reacted to sudden, unexpected, adventitious sounds during an analytic session as though they had been warmed that they would be punished for their misdeeds. One promptly confessed to wrongdoings which she had been denying or keeping secret. It was as though a "voice of conscience" had spoken to them to remind them of their obligations, demand compliance with the rules, and threaten them with dire punishments should they fail to obey. The sounds seemed to be experienced as a re-externalized admonishing parental voice that had been incompletely internalized in the course of superego development. Conflicts involving guilt over objectionable fantasies and acts, in part connected with primal scene experiences, appeared to be involved.

Voices of Conscience: Essays on Medieval and Modern French Literature in Memory of James D. Powell and Rosemary Hodgins

Voices of Conscience: Essays on Medieval and Modern French Literature in Memory of James D. Powell and Rosemary Hodgins

Raymond J. Cormier, ed., Voices of Conscience: Essays on Medieval and Modern French Literature in Memory of James D. Powell and Rosemary Hodgins. Philadelphia: Temple University Press, 1977. Pp. xviii, 264. $12.50.

Raymond J. Cormier, ed., Voices of Conscience: Essays on Medieval and Modern French Literature in Memory of James D. Powell and Rosemary Hodgins. Philadelphia: Temple University Press, 1977. Pp. xviii, 264. $12.50.

Zona Gale, transcendantaliste de Main Street

Zona Gale was not only a militant in many « causes célèbres » at the beginning of the century ; she was also a modern transcendentalist. She believed in the existence of a fourth dimension, in its accessibility through the voice of conscience. But, partly as a result of her dissappointment with militancy, she gradually abandoned the idea of a spontaneous communication between individuals, and insisted, rather, on expression. She came to believe that expression through art allowed the artist to appropriate a share of the Divine. This brand of transcendentalism, which came to her from Swedenborg through her own father, was strongly influenced by Ouspensky ; it was strongly marked, also, by her passionate and schizoid nature.

The superego and the good life

Man has been called a moral animal. Is this not a strange description in the age of Auschwitz and Hiroshima? Would it not be more accurate to call man an evil animal? But it seems clear that we may call ourselves evil only if we have within us moral forces. A rattlesnake would never think of calling itself evil; it does not have the moral dimension. We are moral creatures, not because we are so good, but because we have the capacity to examine questions of "should" and "ought" and "the good." I wish to focus on one aspect of our moral nature: our conscience. This term has been used broadly to include any activity that bears on ethics, from giving food to a child to nailing 95 theses on a church door or debating the merits and demerits of abortion. I shall consider conscience in a more restricted sense, i.e., in the sense of our "moral intuition," which makes us feel guilty and ashamed when we have apparently done something wrong. Conversely, our moral intuition may tell us we are right and send us feelings of honor, wholesomeness, and belonging. What does our conscience say to us when we arrive late to work, when we cheat on our income tax, or when we avoid a person who is lonely? What does our conscience say to us when we are confronted with the realities of famine, pestilence, and sword? Are we moved to action? Or do we become apathetic? Is the voice of conscience effective and reliable? Should we listen to its judgments? For many years, there has been a controversy about the reliability of the inner voice that guides and criticizes the things we do. The controversy is heard mainly in philosophical, theological, and psychiatric circles. One school of thought says that the conscience or superego is an extremely reliable voice from within. When we feel guilty or depressed, it means that our conscience is justly punishing us for having done something wrong. If we do not feel guilty or depressed, it means that we can feel safe, our path is straight. The other school of thought does not consider the voice of conscience a reliable guide. It maintains that we may feel

Beckett's Little Voices of Conscience

Beckett's Little Voices of Conscience

On Donald Davie

Of all first-rate poets of age, Donald Davie is most notably re actionary. If only with some strain, we might see him, advantage, as mining great ascetic vein of contemporary art, where classical thins away? as Rothko, Bresson, Sarraute, Beckett, Cage?in ever starker forms. And yet Davie stands far right of most of his fellow ascetics?indeed, within hail ing distance of eighteenth century. In tone, diction, and verse form, he often recalls late Augustan poets, of whom he has written well and whom he has also anthologised. Above all he has tried, like Augustans, be urbane: voice (in words he quotes from Matthew Arnold) the tone and of This is reactionary indeed. For of course there is no longer any center. Or center is but maelstrom, contention. In Purity of Diction English Verse (1952), Davie, comparing Landor unfavorably with Carew, observes that in latter speaks voice of Caroline culture, whereas Landor's verses nothing speaks but voice of poet himself. But of course it is just poet's voice, and only this, that we hear speaking Davie's poetry. It could not be otherwise. To make poetry out of moral commonplace, Davie notes, a poet has make it clear that he speaks not his own voice (that would be impertinent) but as spokesman of social tradition. This is not, I think, true, as Emily Dickinson, Marianne Moore, and still others amply witness. But it does prompt us add that to make poetry out of moral commonplace, as Davie tries do, when commonplace itself seems damaged, indeed marooned?indeed, forlorn?does require something like impertinence; and rapping on roving knuckles with yardsticks borrowed from old classrooms, impertinently using word impertinence with its haughty assump tion of determinate absolutes, what Davie himself exemplifies, we may feel, is not the tone and spirit of any center, but something more courageous and signifi cant, not say lonely: individual man working out necessities of his conscience. Moreover, what really fires this conscience, we may feel, is not at all being at center, whatever that may happen be any age, but being right: right about need for civilized restraint, for faith idea of civilization itself. We hear Davie s poetry voice that will speak out spite of its knowl edge of indifference or incredulity that awaits it?a voice consciously coming, not from center of contemporary culture, but from out on edge, kind of nagging nostalgia for an austerer day, when men lived and died by Nonconformist lights, or for Reason, Loyalty, Restraint, Right. It is voice of conscience that?protestingly?finds itself left behind.

Book Review: The Voice of Conscience

Book Review: The Voice of Conscience

CONSCIENCE AND CONFLICT: THE MORAL FORCE IN PERSONALITY1,2

what life situations inner conflict is aroused, influence the ways such conflict is experienced, and set limits on the techniques that can be used to resolve it. The goal of this paper is to convey the theoretical richness of the topic and to clarify some of the research implications. Therefore, we give only a brief outline of our empirical work on the acquisition of needs; details of the latter are presented elsewhere (1, 2, io). Instead, we describe a number of the problems we have encountered in the development of our investigations. The paper closes with a discussion of some hypothetical interrelationships between standards and other facets of personality. In using the concept of moral we refer to the internalized standards, the voice of conscience, rather than simply societal rules or role expectations to which people may give lip-service without really subscribing. It is common to use the term in this connection. Superego refers to certain learned needs in a person that provide internal reward and punishment regardless of whether the person's actions also provoke positive or negative reactions from other people. If this definition is accepted, it has meaning for the way we do research. In most actual life situations there is usually a good possibility that an antisocial act will have environmental as well as internal repercussions. As a result, we usually cannot tell from observing a man's behavior how much his inhibitions are motivated by fear or wish for praise, and how much by inner forces. Similarly, we cannot tell to what extent his disturbance following a misdeed is caused by fear rather than guilt feeling. In research on superego we need evidence of conformity to a standard regardless of reality pressures, or of guilt following violation of the standard regardless of reality pressures. In practice, this ordinarily means

THE PROGRESSIVE EDUCATION MOVEMENT AND CHARACTER EDUCATION

Summary If we may attempt a summation of the “progressive” movement as regards character education, we would say that these educators are of the earnest group which is seeking a new discipline for the individual and society. The old control of command and threat of punishment is giving way. “Europe, like America, is discarding the traditional idea of discipline through coercion or blind obedience, and is looking for a new technique through which children may be helped to become self‐directing personalities using freedom intelligently.” 14 14. Sidonie M. Gruenberg, Progressive Education, Vol. 4, p. 126. It is not merely a question of interest and of project method. It is a problem of developing a new system of control in place of the old paternalistic and militaristic discipline that finds its last resort in the employment of force. In place of the domination by force, the newer “voice of conscience” says to give every individual a chance to develop an inner control. In place of punishment for those who do not abide by the norm of society, it seeks to substitute diagnosis. Seek first for an understanding of the individual, giving to the genius large leeway in working out! his original ideas, and, to the sub‐normal person, treatment such as the doctor gives to his patient. “Progressive” educators are, of course, not the only ones contending for this new discipline, but they seemingly have taken the lead in working out a process of education to secure it. In this process the work of the teacher is not minimized but greatly exalted. In this undertaking to produce a more finely integrated person, the teacher must enter as a highly skillful guide and friend. What more “religious” conception of the function of the teacher can be found than this given by a “progressive” educator. “It is the teacher's business to live with the child, as the refreshing shadow of a great rock in a weary land, as a spring of water for a thirsty soul, as an ever‐present help in time of trouble, as a lamp in the darkness, as a guide to little feet that stumble, and to little hearts that err; as a loving local Providence winning their affection and loyalty.”