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According to Catholics, morality is a logical conclusion reached when an individual considers the good aspects of an action that he is about to engage in, is currently engaged in, or has already completed (Giubilini, Alberto). It involves sensing morality’s values, implementing them in the given situation through the real differentiation of intentions and resources, and finally casting doubt on specific steps that are yet to be pursued or that have already been completed. It’s a way for God to connect with us.with us in both life and faith, and directs and rules us through his delegates. Sense of morality emerges in a human soul at the right moment, urging him to do well and stop bad. Individual choices are evaluated by conscience, which embraces the positive and opposes the negative. If a person chooses to transgress, justice judgment of virtue will remain throughout him as witness to the accepted standard of the tone, while at the same time demonstrating the wickedness of his particular debate. (Kondrla, Peter, et al.).
According to the Catholic viewpoint on conscience, an individual has the right to behave in morality and independence to make conscious judgments for himself. He cannot be obliged to comment against his will, nor can he be stopped from conforming with his will, particularly spiritual issues. According to Catholic doctrine, a well-formed conscience is virtuous and truthful. It makes its decision based on logic, per the truly selfless proclaimed by the founder’s intelligence (Watts, Michael R.). Individuals exposed to detrimental effects and influenced by evil to favor their individual opinion and disregard religious teachings need morality training in Catholics.
The second principle is that moral development is a lifelong activity that begins in the first year and resurrects the child to the development and awareness of the internal law. Appropriate training instills virtue; it removes or cures anxiety, selfishness, arrogance, and frustration stemming from remorse and feelings of timidity, all of which result from human deficiency and flaws. Training ensures independence and brings happiness to the soul (Ekena, Augostine.).
The Scripture is the guide for our journey in the principles of conscience, and we must integrate it in faith and prayer before putting it into effect. In front of the Lord’s crucifix, we must also test our conscience. We are helped by the Divine Ghost’s abilities, aided by the testimony or counsel of others, motivated by the faith’s biblical education. An individual is often faced with circumstances that enable conscience less confident and decision-making more complex. However, man must still do what is accurate and fair and interpret God’s will reflect in religious revelation. If he acts against it on purpose, he will be held accountable (Ekena, Augostine.).
Since a person arrives at rational values that are not shallow preferences that fade and subside like emotions, the operation of conscience often leads to ethically sound decisions. Since it is the direct source of knowledge directing human behavior, the moral conscience is considered the proximate standard of conduct. It guides human behavior to overcome biological urges and human desires (LaFollette, Hugh.). The practice of moral conscience serves as a convenient judgment as well. Without conviction, will question even the most straightforward choices will be questioned. However, some people have a shaky conscience, making it difficult for them to make decisions. This is the exception because it makes rational decisions with minimal effort, or after finding expert assistance, a well-informed conscience is successful.
The church aids men in preventing a deceptive deification of civil liberties. The aid elevates the personal conscience to the position of adjudicator of right and wrong. Nevertheless, many decent Catholics are ignorant of current Sacred Seen articles that relate universally accepted biblical-theological truths regard truths about the person’s integrity ding the dignity of the human person to particular chronic illnesses (Kondrla, Peter., et al.).
The Idea of Character Among Greeks
Roughly half of the article on the Greek moralist Socrates, Aristotle’s views, is lent the most publicity in ancient philosophers’ discussions of character since most other theoretical concepts of character are inclined to his study. Character is described as a distinguishing feature that contrasts one thing from another, and then as an assortment of attributes that differ from one person (Walker, David I., et al.). The excellence of character, according to Aristotle, is a condition associated with preference, existing in a mean similar to us, and is decided by reason and in the manner that an individual of common sense will fix it. The excellence of character, according to Aristotle, is neither a thought, a capability, nor a simple propensity to behave in particular ways. It is the resolved state in which we find ourselves when it comes to reviews and behavior.
On the other hand, if we have an aggressive personality, we are off in terms of anxiety and conduct, and we fail to maintain the mark in these areas. The default state, according to Aristotle, is not a weighted average but one that is proportional to the case. The fundamentally flawed character of the in gruff male, according to Aristotle. It would be impolite to react negatively and become enraged if there was nothing to be enraged. The fierce person’s answer reveals his or her socially excessive character. The reactions of the reasonable individual are sufficient for the situation. At times, ferocious rage is appropriate; at others, calm detachment is (Billings, Joshua).
According to Plato and Aristotle, excellent character and integrity entail more than a Socratic conception of the right. They believe that morality necessitates a balance between a person’s conscious and unconscious aspects. Aristotle investigates the theoretical context of moral character to understand what this balance entails (Walker, David I., et al.). He believes that the virtue of an individual is described by a non-stereotypical consciousness, which he defines as a love of actualized responsible position.
There is not much similarity between the catholic understanding of conscience and the idea of character among ancient Greek philosophers. They have both used the principle of reason that leads people to make certain decisions. They both argue that an individual had to question his choices repeatedly before they put them into action. Some people have the conscience of doubt that helps them reason out their decisions, helping them avoid committing evil choices.
The distinction, in this case, is the catholic approach of conscience. The bible and Christian ethics guide the practice. On the other hand, the idea of character among the ancient Greeks uses the principles of psychology in their findings. In character, philosophers believe that conscience results from the mind’s action and reasoning out different basic things. In contrast, in the catholic approach, they think that conscience is more of a religious belief influenced by faith and prayers. One hears a voice that stops him from making bad decisions, but this isn’t assured that the person won’t make the wrong decision because it depends on how he reasons up to the end.
Finally, across literature, the notion of conscience has been given differing versions, often based on the deeper system of the body, theories of the mentality and ethics, and other times based on unrelated translation perspectives. Conscience must be de-mystified since it is one of those ideas that convey respect rather than curiosity or a desire to learn more (Yenor, Scott).
Billings, Joshua. Genealogy of the tragic: Greek tragedy and German philosophy. Princeton University Press, 2017.
Ekena, Augostine. “Church and Formation of Conscience: Towards A Liberative Ecclesiology for Peace and Justice in Kenya.” (2017).
Giubilini, Alberto. “Conscience.” (2016).
LaFollette, Hugh. “My conscience may be my guide, but you may not need to honor it.” Cambridge Q. Healthcare Ethics 26 (2017): 44.
Kondrla, Peter, and Roman Králik. “Authentic being and moral conscience.” European Journal of Science and Theology 12.4 (2016): 155-164.
Watts, Michael R. The Dissenters: Volume III: The Crisis and Conscience of Nonconformity. OUP Oxford, 2015.
Walker, David I., Michael P. Roberts, and Kristján Kristjánsson. “Towards a new era of character education in theory and in practice.” Educational review 67.1 (2015): 79-96.
Yenor, Scott. “Toward a More Philosophical Philosophy of Common Life.” David Hume’s Humanity. Palgrave Macmillan, New York, 2016. 199-209.
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