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Conscience - Coggle Diagram

- - - - Aquinas says that concience is 'reason making right decisions'
      - Freud includes an element of reason as the ego rationally mediates between the id and superego based on the reality principle
      - Augustine sees conscience as the voice of God so no human reason involved, and Newman sees conscience as knowable through the illative sense which is apart from reason and logic
      - Fromm talks about the conscience more in terms of emotion, like fear and guilt with the authoritarian conscience and our own (presumably emotional) reactions to our actions with the humanitarian conscience
      - Freud does include an element of emotion by suggesting guilt plays an important role in decision making
      - Freud says id and superego are part of the unconscious mind, which are our repressed thoughts and feelings as well as our desires
      - Fromm's authoritarian conscience seems more unconscious due to the internalised inner voice of authority enforcing obedience as habit
      - Aquinas' idea that a habit of synderesis can be cultivated could suggest an unconscious element as habits tend to be automatic rather than actively conscious
      - Newman's illative sense is an unconscious process of the mind by which probabilities converge into certainty without reason or logic
      - Freud's good conscience is the effective control of the ego over the id, and the ego is a conscious element of the mind. The superego also has conscious elements too
      - Fromm's humanitarian conscience seems more conscious (though this is often overruled by the authoritarian conscience)
      - Aquinas says conscience is the 'act' of applying recta ratio to situations, which suggest an active conscious conscience
      - Augustine seems to see the voice of God (conscience) as something we can be actively aware of as God directly reveals to us what is right and wrong
    - - Augustine and Newman certainly argue that the conscience exists as it is the direct voice of God or the 'Voice of the Lawgiver' respectively
      - Aquinas sees conscientia as an act not a power, with evidence of the act's existence being the fact that we are able to make moral decisions
      - Fromm refers to both consciences as an 'inner voice' of sorts
      - Freud seems to see conscience as a combination of elements, including the id and superego as well as the mediating ego (which is not itself the full conscience)
      - Only a thing can be said to exist; an act becomes part of that existence but does not exist in itself on its own. For example, 'I am a farmer' expresses my state of Being as being that of a farmer. 'I am farming' expresses my state of Being as currently farming, giving a detail about my existence as an adjective might (i.e., 'yellow' gives a detail about 'the yellow balloon' and so too does 'farming' give a detail about 'the farming me'). However, 'farming' itself cannot exist on its own without a subject to go with its verb as actions require an actor. Hence, an act cannot be said to have its own Being but instead it adds a detail about the state of Being or existence of the subject to which it is applied as well as perhaps the object which it affects. This being made clear, if conscientia is an act, then conscience therefore cannot be said to exist is of itself, but it merely gives a detail about the current state of Being of the person that is conscienting(?)
      - Fromm's two consciences suggest that conscience clearly has multiple forms, and does not singularly exist