Relevant bibliographies by topics / Conscience

Academic literature on the topic 'Conscience'

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Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Conscience"

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Kriegel, Uriah. "Consciousness, Permanent Self-Awareness, and Higher-Order Monitoring." Dialogue 41, no. 3 (2002): 517–40. http://dx.doi.org/10.1017/s0012217300005242.

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RésuméLes discussions philosophiques actuelles sur le problème de la conscience [consciousness] se concentrent sur la question des qualia, ou qualités sensorielles. Mais les auteurs traditionnels au sujet de la conscience — tels que Kant et William James — s'intéressaient davantage à un autre aspect de l'expérience consciente, à savoir le fait que lorsqu' on est conscient [conscious], on est en même temps, et de façon permanente, conscient de soi-même [aware of oneself] comme sujet de l'expérience. Cet article explore trois modèles représentationnels du phénomène de la conscience permanente de soi [permanent self-awareness]. Chacun d'eux se révèle inadéquat pour une raison ou pour une autre. Ce que la discussion fait ainsi ressortir, c'est le genre d'exigences auxquels devrait satisfaire une bonne théorie de la conscience permanente de soi.
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STOKER, H. G. (HENK). "Cults and Conscience: Apologetics and the Reconfigured Conscience of Cult Members." Unio Cum Christo 6, no. 1 (April 1, 2020): 65. http://dx.doi.org/10.35285/ucc6.1.2020.art4.

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While Our Creator Made The Human Conscience An Intrinsic Part Of Us To Enable Us To Fulfill Our Calling Morally And Responsibly, Cults Use People’s Consciences To Control Them—even To Do Things That They Would Have Previously Considered As Wrong. The Conscience Goes Against The Immediate Human Impulse For Self-interest And Is Independent Of The Individual’s Will Because God Created It To Go Against That Person’s Desire. A Guilty Conscience Can Thus Be Abused As A Very Effective Means Of Control. While The So-called Christian Cults Make Their Members Willfully Obedient Through Reconfiguring Their Consciences, Christian Apologists Should Find Ways To Address The Content Of Cult Members’ Consciences To Bring Them Back To A Truly Biblical Understanding. KEYWORDS: Cults, conscience, apologetics, control, mind control, reconfigured conscience
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Held, Joshua R. "Conscience in Hamlet and Claudius." SEL Studies in English Literature 1500-1900 62, no. 2 (March 2024): 301–21. http://dx.doi.org/10.1353/sel.2024.a927932.

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Abstract: Shakespeare’s Hamlet showcases the conscience of its titular prince in many soliloquies and other private moments. Yet King Claudius also shows great awareness of conscience, which serves as important context and developed contrast for Hamlet’s conscience. Claudius’s and Hamlet’s surveillance of one another continues through several major outbreaks of conscience in the play. Their mutual interest in conscience draws them into unique, ongoing conflict with one another, and produces outcomes much broader and stakes much higher than could be grasped by a study of just one of these consciences.
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Bernier, Paul. "Diversité du représentationnalisme de la conscience." Varia 41, no. 1 (June 25, 2014): 37–56. http://dx.doi.org/10.7202/1025722ar.

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Cet article discute de diverses versions du représentationnalisme de la conscience. L’objectif principal est de défendre une interprétation de la théorie auto-représentationnelle de la conscience (TARC) selon laquelle le contenu d’un état mental conscient serait une proposition de re qui est constituée, en partie, par l’état mental conscient lui-même. Je souligne d’abord certains problèmes importants auxquels est confrontée une des théories de la conscience les plus influentes, soit la théorie représentationnelle de la conscience (TRC) et soutiens que la principale théorie rivale, soit la théorie de la conscience d’ordre supérieur (TCOS) doit lui être préférée. Je montre que les versions standards de la TCOS sont confrontées à un problème de régression à l’infini intolérable, et je propose la TARC comme une version non standard de la TCOS.
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Swan, Kyle, and Kevin Vallier. "The Normative Significance of Conscience." Journal of Ethics and Social Philosophy 6, no. 3 (June 5, 2017): 1–22. http://dx.doi.org/10.26556/jesp.v6i3.66.

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Despite the increasing amount of literature on the legal and political questions triggered by a commitment to liberty of conscience, an explanation of the normative significance of conscience remains elusive. We argue that the few attempts to address this fail to capture the reasons people have to respect the consciences of others. We offer an alternative account that utilizes the resources of the contractualist tradition in moral philosophy to explain why conscience matters.
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Atkinson, Gary Michael. "Confusions regarding Conscience in the Time of COVID." National Catholic Bioethics Quarterly 22, no. 1 (2022): 39–55. http://dx.doi.org/10.5840/ncbq20222215.

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The aim of this essay is to demonstrate three main points: (1) that many of the widespread appeals made to conscience in the time of COVID display little understanding of conscience’s fundamental nature; (2) that they assume for conscience a sacrosanct status it does not possess; and (3) that because of the first two points, conversation regarding conscience and COVID has generated considerable confusion. In support of these points, this paper (1) shows what conscience is, (2) employs St. John of the Cross’s examination of attachments to suggest that possession of a well-formed conscience is frequently a most difficult achievement, and (3) examines various expressions associated with the COVID debate to illustrate how much of the conversation has stemmed from or resulted in little real understanding.
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de Krey, Gary S. "Rethinking the Restoration: Dissenting cases for conscience, 1667–1672." Historical Journal 38, no. 1 (March 1995): 53–83. http://dx.doi.org/10.1017/s0018246x00016289.

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ABSTRACTOn what religious and political grounds did restoration nonconformists argue for ‘ease to tender consciences’, and what did they mean by conscience? These questions are central to any evaluation of nonconformist political thought in the early restoration. Such dissenting thinkers as Slingsby Bethel, John Humfrey, Philip Nye, John Owen, William Penn, and Sir Charles Wolseley authored arguments for conscience during the intense debate about the restoration church settlement that occurred between 1667 and 1672. This essay outlines four different cases for conscience to which these arguments contributed. Two of these cases reconciled claims for conscience with the ecclesiastical authority of the monarch. Two other cases for conscience challenged the traditional religious authority of the crown.Should any or all of these arguments for conscience be considered radical arguments? The answer to this question requires a definition of the term ‘radical’ – one that is appropriate for the late Stuart period. The grounds upon which early restoration advocates of conscience accepted an indulgence under the royal prerogative in 1672 are also explained.The essay addresses the historiography of the restoration by considering Christopher Hill's and Richard Ashcraft's views about dissenting thought. It also proposes that the 1667–72 debate about the state and religion raised so many critical issues as to constitute an early restoration crisis about conscience.
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Lee, Constance. "The Secularisation of Conscience: A Natural Law Critique." Australian Journal of Law and Religion 4 (2024): 57–74. http://dx.doi.org/10.55803/d661b.

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The modern conception of a ‘secular conscience’ is at one time, both paradoxical and reductive. This phenomenon is attributable to two main factors. In the formal sense, the problem stems from a facile or partial invocation of the term, a result of the fragmentation of its multiple referents. In a substantive sense, the loss of conscience’s explanatory power is a direct result of removing moral structures that underpin traditional formulations of the concept. Historically, conscience has been a necessary component of moral epistemologies. As the innate mechanism for moral discernment, conscience existed as a core part of practical reasoning. In this backdrop, one of secularism’s most profound implications has been to shift conscience’s emphasis away from notions of ‘higher responsibility’ to ‘individual authenticity’. To make sense of this shift, the present article begins by considering the process of ‘secularisation’. Harold Berman defines ‘secularisation’ as the steady displacement of existing normative foundations. The article goes on to trace the etymological development of conscience as a concept and its historical link to moral agency. An examination of traditional normative structures follows, as represented by two seminal accounts of conscience in Western natural law tradition, namely those of Thomas Aquinas and John Calvin. Notwithstanding the variations in emphases due to denominational differences, both these natural law accounts offer a coherent normative outlook, adequate to sustain an integrated concept of conscience. The article ultimately seeks to critique the explanatory potential of modern accounts of conscience by exposing the ontological predicates of secular-rational modalities from the natural law perspective.
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Twiner, Joseph. "Sacred Voters and Secular Elections:." Lumen et Vita 10, no. 2 (July 14, 2020): 11–25. http://dx.doi.org/10.6017/lv.v10i2.12495.

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As another major national election approaches, American Catholics need a better understanding of the political conscience. The United States Conference of Catholic Bishops’ document Forming Consciences for Faithful Citizenship (FCFC) attempts to provide guidance. However, the document has been roundly criticized by Catholics from various political persuasions. In attempting to understand political conscience today, it is helpful to return to the great thinkers of tradition, and in particular Thomas Aquinas. This paper aims at recovery of Thomas’ understanding of conscience, rooted in the act of synderesis and oriented towards the common good, as a fitting and critical interlocutor for FCFC.
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Petit, Jean-Luc. "Critique phénoménologique d’une approche neuronale de la conscience." Trans/Form/Ação 41, spe (2018): 75–100. http://dx.doi.org/10.1590/0101-3173.2018.v41esp.06.p75.

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Résumé: La conscience est toujours conscience de quelque chose, généralement une chose autre qu’elle-même - mais quelle sorte de chose est donc la conscience, considérée en et pour elle-même? Naguère redoutable paradoxe qu’une science sérieuse abandonnait volontiers aux philosophes, la conscience a-t-elle été ramenée finalement à la condition d’un objet de science parmi les autres? Le développement d’une nouvelle «neuroscience de la conscience» depuis une vingtaine d’années est souvent présenté comme une avancée naturelle pour une science forte de son succès dans l’explication des fonctions cognitives sur la base des mécanismes neuronaux du cerveau humain. Conçue, elle aussi, originairement, comme «science de la conscience», mais sur la base de l’immanence du sujet conscient à sa propre expérience vécue, la phénoménologie doit-elle réfréner son sens du paradoxe devant le projet de cette neuroscience de la conscience, pour ne pas être accusée d’irrationalisme? Faisant retour sur le dialogue Changeux-Ricœur, je relève les objections du phénoménologue à l’objectivation de notre expérience de la conscience sur la base de mécanismes corrélatifs dans le cerveau et j’examine sur l’exemple représentatif de la théorie neuronale de Changeux, Dehaene et al. dans quelle mesure cette critique phénoménologique garde une pertinence.
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Dissertations / Theses on the topic "Conscience"

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Poitevin, Dominique. "La conscience augmentée : perception et conscience numériques." Thesis, Rennes 1, 2020. http://www.theses.fr/2020REN1S074.

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Protéiforme et dématérialisé, l’objet virtuel numérique ne cesse d'interagir avec nos sens et notre conscience dans une relation elle aussi plurielle. Qu'il soit objet de perception par les sens (dans la réalité virtuelle par exemple), ou social (dans les interactions intentionnelles qu'il renferme), la conscience entretient avec l'objet virtuel une relation qui oscille entre perception enrichie et illusion. L'objet virtuel sert en effet, à la fois, de lecture améliorée du monde tendant vers une meilleure compréhension de ce qui entoure la conscience percevante et de dénaturation du réel au profit de faux-semblants illusoires qui au contraire éloignent la conscience de la réalité. La conscience est ainsi tiraillée entre deux phénomènes opposés et doit, dans cette configuration, chercher un moyen d'identifier l'objet virtuel au-delà de l'illusion qu'il engendre ou des lectures intentionnelles qu'il propose. L’objet virtuel numérique engendre alors des rapports complexes de la conscience au réel, tant dans les aspects de la conscience individuelle et cognitive que dans la conscience immergée dans la société, au point de pouvoir provoquer un phénomène de servitude numérique
Proteiform and dematerialized, the digital virtual object never stops interacting with our senses and our consciousness in a relationship that is also plural. Whether it is an object of perception by the senses (in virtual reality, for example), or social (in the intentional interactions it contains), consciousness maintains a relationship with the virtual object that oscillates between enriched perception and illusion. The virtual object serves indeed, at the same time, of improved reading of the world tending towards a better comprehension of what surrounds the perceiving consciousness and of denaturation of the real in favor of illusory false pretenses which on the contrary move the consciousness away from the reality . Consciousness is thus torn between two opposing phenomena and must, in this configuration, seek a way to identify the virtual object beyond the illusion that it generates or intentional readings it proposes. The digital virtual object then generates complex relationships from consciousness to reality, both in the aspects of individual and cognitive consciousness and in consciousness immersed in society, to the point of being able to cause a phenomenon of digital servitude
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Laszlo-Fenouillet, Dominique. "La conscience /." Paris : Libr. Générale de Droit et de Jurisprudence, 1993. http://www.gbv.de/dms/spk/sbb/recht/toc/272109762.pdf.

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Laszlo-Fenouillet, Dominique. "La conscience." Paris 2, 1991. http://www.theses.fr/1991PA020088.

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La conscience, faculte personnelle permettant de juger la moralite des actes, aspire a l'autonomie. L'existence de normes juridiques de contrainte entrave cette autonomie, qui suppose du droit un abandon de competence et une protection de cette competence. Le droit organise une liberte dans la sphere religieuse mais aussi morale, liberte apparue sous la forme d'une liberte publique et beneficiant aujourd'hui d'un statut civil. Le droit concede des faveurs ponctuelles: par des objections de conscience, il autorise l'individu a resister a une regle de droit contraire au commandement de sa conscience. L'octroi d'une telle faveur ne devrait-il pas dependre de l'effet pervers eventuel des objections de conscience? leur contrecoup, supportable lorsqu'il consiste en une substituti de debiteur, qui sauvegarde les "droits" du creancier de la conscience protegee, pourra justifier la reticence du droit lorsqu'il entraine le sacrifice d'autrui. Le droit consacre l'autonomie de conscience religieuse: la conscience se voit conferer les pleins pouvoirs a titre de principe. Par exception, le droit admet certaines pressions de conscience: a des fins de protection, il organise l'heteronomie de conscience du mineur; il fonde en outre la legitimite de certaines pressions sur divers titres eminents, eminence parfois renforcee par des manifestations de volonte. Il protege la toutepuissance de la conscience des pressions illegitimes en punissant leurs auteurs d'abord, et surtout, en reparant et prevenant les blessures de conscience. Le droit protege enfin la face collective de la conscience, et, ainsi les consciences individuelles. Il accepte ainsi de s'effacer derriere la norme collective, voire protege la specificite de la collectivite. Mais il determine luimeme le domaine d'un tel abandon de competence et decide seul de l'issue d'un conflit eventuel de normes. Le statut juridique de la conscience consiste en la protection d'une autonomie
Conscience, the personnal faculty enabling to judge the morality of actions, aspires to autonomy. The existence of compulsive juridical norms sets limits to this autonomy, which implies that law renounces its competence and protects that competence. Law etablishies a liberty in religious and moral matters. This liberty first appeared in form of a general freedom granted to everyone and nowadays enjoys civil status. The law grants singular privileges: by instituting conscientious,it authorizes the individual to resist to a rule of law which is contrary to his conscience. Shouldn't the granting of such a privilege depend on the possible negative effect ot the conscientiou objections? the repercussions might be bearable if limited to a substition of debtors which protects the "rights" of those for whom the protected conscience was liable. But the law may exhibit a reservation if those repercussions mean sacrificing others. In the religious sphere the law sanctions the autonomy: full power is awarded to conscience by right of principle. Certain pressures on conscience may be admitted by law: as a protection, it lays down the heteronomy of minors; it grounds the legitimacy of certain pressures on the priority of certain other rights, a priority sometimes reinforced by obvious signs of will. Against unlawfull repressions, the law protects the conscience bu punishing the authors of these repressions, by granting amends and preventing injuries to conscience. In addition, the law protects the collective aspect of conscience and thus, the individual consciences. It may retreat b the collective norm to eventually protect what is specific of the group. But the law itself determines to what extent it then renounces its competence and also decides on solutions to an eventual conflict of norms. The legal status of conscience consists of the protection of an autonomy
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Easley, Michael B. "Conscious conscience /." Online version of thesis, 1991. http://hdl.handle.net/1850/11627.

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Laszlo-Fenouillet, Dominique Cornu Gérard. "La conscience /." Paris : Librairie générale de droit et de jurisprudence, 1993. http://catalogue.bnf.fr/ark:/12148/cb366698732.

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Chatzipetrou, Sofia. "Conscience tragique grecque et conscience humaniste chez Albert Camus." Thesis, Paris 3, 2013. http://www.theses.fr/2013PA030144.

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Le présent travail examine l’œuvre à la fois romanesque et théâtrale d’Albert Camus dans sa réception des concepts constitutifs de la conscience telle que l’entend la tragédie grecque. Il s’agit de mettre en évidence la manière dont ces concepts sont reçus, transformés et enfin incorporés dans l’univers littéraire et philosophique de Camus. Conscience signifiant la connaissance que chacun a de soi-même (de son thumós), le mot fait appel à une connaissance susceptible d’être partagée avec les autres. Autour de la volonté de l’existence s’organisent donc des sentiments d’unité et de cohérence, d’autonomie et d’hétéronomie. Entre le retour sur soi d’un côté et l’ouverture au monde de l’autre, la conscience figure comme préoccupation essentielle de l’esprit tragique et camusien également. Au cœur d’une antithèse continuelle, l’homme doit transformer le coup du Destin et de l’Absurde en champ fécond : Revendication et Révolte constituent, dès lors, le chemin à suivre pour être et, surtout, demeurer humain. De l’affirmation du « soi » tragique au « métier d’homme » exigé par l’écrivain, conscience et identité s’entrelacent et font de l’individu le créateur du sens. À travers les éléments fondateurs de la conscience tragique, Camus envisage ainsi une identité qui, consciente de ses contradictions, ses droits et ses devoirs, demeure cohérente : l’identité de l’homme révolté
This thesis examines Albert Camus’ work, both fictional and dramatic, in its reception of conscience’s primary concepts as introduced by the Greek tragedy. The point is to find out how these concepts are received, transformed and finally incorporated in Camus’ literary and philosophic world.Conscience meaning the knowledge that everyone has of himself (thumós), it aims at a knowledge supposed to be shared with the others. Around the desire of existence therefore, feelings of unity and coherence, autonomy and heteronomy set up. Between introspection on one hand and opening to the world on the other, the conscience figures as a key theme for both tragic and camusian reflection. At the heart of enduring oppositions, the person must transform Destiny’s and Absurd’s blow into a productive range: thus, Requisition and Rebellion trace the way to go in order to be and remain human. From tragic « self » affirmation to the « human vocation » required by the author, conscience and identity interact and indicate the individual as the creator of meaning. Through Greek tragedy’s essential principles, Camus aims thereby at an identity which, aware of its contradictions, its rights and duties, remains consistent: the rebel’s identity
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Cheiban, Ali. "Comprendre la Révolution islamique en Iran : rapports problématiques entre conscience de classe, conscience politique et conscience religieuse." Lyon 2, 1992. http://www.theses.fr/1992LYO20023.

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Outre l'explication de la Révolution islamique de 1979 par la structure socioéconomique de la société iranienne et les rapports objectifs de classe qui la caractérisent, notre travail se donne pour objectif l'analyse compréhensive de cette révolution. Il s'agit d'intégrer le sens produit par les agents sur leurs propres pratiques et de poser le problème de la conscience révolutionnaire en terme de différence d'enjeux et d'intérêts entre le champ politique et le champ religieux. La question de la production (dans le champ religieux) et de la réception (dans le champ social) du message religieux nous conduit directement à nous intéresser aux schèmes de perception qui se trouvent à l'origine des opinions et des pratiques révolutionnaires. Ces dernières sont ainsi définies non seulement par le sens objectif, déterminant et transcendant, que produit l'explication sociologique, mais également par le sens (socialement déterminé) que les agents produisent sur leurs propres pratiques
Beyond the explanation of the islamic revolution in 1979 by the sociological and economical structures of iranian society and the objectives class relations which characterize it, our intention is to do a comprehensive analysis of this revolution. We want to know the meaning producted by the agents about their owr practices and to ask the problem of revolutionary conscience in term of difference of stakes and interests between the political field and religious field. The question of the production ( in the religious field) and the problem of the reception (in the social field) of the religious message lead us directly to be interested in the categories of perception which are the origins of the revolutionary opinions and practices. So, these are definited by the objective meaning, determining and "transcendant", wich producte of sociological explanation and by the meaning (socialy determined) which the agents producted about their own practices
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Martino, Luiz Claudio. "Télévision et conscience." Paris 5, 1997. http://www.theses.fr/1997PA05H047.

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Qu'est-ce que la télévision ? Cette question constitue l'axe de notre réflexion. Nous essayons de lui donner réponse de trois façons différentes, chacune d'elles correspondant à une partie de ce travail : le savoir, le media, la société. La première partie s'occupe des questions épistémologiques, elle vise notamment à définir l'objet d'étude - dont l'absence jusqu'à nos jours constitue une véritable lacune dans les discours sur la télévision, y compris dans les études spécialisées. Outre la vision naturalisant qui empêche la prise de recul par rapport à l'expérience ordinaire, la définition de la télévision comme objet d'étude se heurte au déterminisme technologique et au déterminisme sociologique : le premier exagère le pouvoir des medias et prétend que la télévision est la + cause ; de certains phénomènes sociaux ; le second, en revanche, abstrait complètement le media et se concentre sur les questions idéologiques du message. La définition de l'objet met en évidence à la fois l'aspect technique et l'aspect social de la télévision. A partir de là, deux développements parallèles se présentent : l'analyse de la dimension virtuelle ouverte par l'expérience médiatique et l'investigation des conditions qui ont permis l'expansion de cette expérience comme pratique sociale. Ces développements correspondent à la deuxième et a la troisième partie du travail, ou nous abordons la spécificité des medias dans l'univers de la technique, la signification de la télévision dans l'ensemble de l'évolution des medias, ainsi que la télévision comme formation de compromis entre le travail et le loisir. Ces deux démarches développent, chacune a sa façon, la thèse que la télévision est une simulation de la conscience. Cette formulation commune est due justement à notre préoccupation de ne pas perdre de vue l'unité de l'objet, en laissant un écart infranchissable entre ces deux registres de la télévision. Bref, il s'agit là de ce que l'on pourrait fixer comme l'objectif du présent travail : montrer la correspondance entre l'expression technique de la télévision et l'organisation sociale sous-jacente a la pratique de la télespectation.
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Mooney, Charles Joseph. "Newman on conscience." Thesis, [Hong Kong : University of Hong Kong], 1987. http://sunzi.lib.hku.hk/hkuto/record.jsp?B12354442.

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Uzan, Pierre. "Conscience et physique quantique." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040153.

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Ce travail a pour objet d'évaluer l'apport de la physique quantique à la compréhension du phénomène de la conscience. Les modèles « classiques » de la conscience proposés actuellement laissent en suspens deux questions importantes: (a) l'explication de la synchronisation de régions éloignées du cerveau qui semble nécessaire à la construction de percepts conscients ; (b) la question du fossé explicatif qui existe entre l'expérience subjective, relevant de ce que le sujet est capable de ressentir de façon privée, et la description de ses corrélats neurophysiologiques dans le langage de la science, à la troisième personne. Les approches quantiques de la conscience sont systématiquement exposées et critiquées. Le « modèle dissipatif du cerveau »proposé par Vitiello et Freeman semble corroborer les données expérimentales et pourrait ainsi contribuer à résoudre cette dernière question (a). Ce modèle utilise une propriété fondamentale de la théorie quantique des champs selon laquelle la brisure spontanée de symétrie au sein d'un système physique donne lieu à l'émergence d'une dynamique collective pour ce système. Les modèles, relavant de la conception du monismeneutre, qui ont développés par Bohm et Hiley, et, plus récemment, par Atmanspacher et Primas, utilisent la théorie quantique pour son pouvoir expressif (concepts de complémentarité et d'intrication) et non comme une théorie de la seule matière pour bâtir une représentation unificatrice du phénomène de la conscience. Ils permettent de dissoudre la question (b) du fossé explicatif. Nous proposons enfin de prolonger et d'appliquer,plus généralement, ce mode de représentation au domaine psychosomatique
This work aims to assess the contribution of quantum physics to the understanding of the phenomenon ofconsciousness. The "classical" models of consciousness cannat deal with two important questions: (a) thesynchronisation of distant parts of the brain which seems necessary to the construction of conscious percepts;(b) the question of the explanatory gap that exists between subjective experience, which is a private feeling, andthe description of its neurophysiological correlates in the language of science, at the third persan. The quantumalternatives of current models of consciousness are systematically exposed. Vitiello's and Freeman's "dissipativemadel of the brain" seem to corroborate experimental data and could thus contribute to solve question (a). Thismadel appeals to a fundamental property of quantum field theory according to which a spontaneous symmetrybreaking in a physical system (as it happens, the breaking of the rotational symmetry of dipolar molecules of thebrain) gives rise to a collective dynamics for this system. The models, relevant to the neutra! monism conception,that have been developed by Bohm and Hiley and, more recently, by Atmanspacher and by Primas use quantumtheory for its expressive power (concepts of complementarity and entanglement) to build a unifyingrepresentation of the phenomenon of consciousness. They lead to the dissolution of the question (b) of theexplanatory gap. ln the end, we suggest to extend this mode of representation and to apply it, more generally, tothe psychosomatic domain
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Books on the topic "Conscience"

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Jacqueline, Chénieux-Gendron, and Laville Rémy, eds. Conscience lumineuse, conscience picturale. [Paris]: J. Corti, 1989.

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Rosmini, Antonio. Conscience. Durham: Rosmini House, 1989.

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E, Curran Charles, ed. Conscience. New York: Paulist Press, 2004.

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E, Curran Charles, ed. Conscience. New York: Paulist Press, 2004.

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Laszlo-Fenouillet, Dominique. La conscience. Paris: Librairie générale de droit et de jurisprudence, 1993.

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Benedict. On conscience. Boston, MA: National Catholic Bioethics Center, 2005.

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Davies, David Stuart. Without conscience. London: Robert Hale, 2008.

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Rabin, Susan. El Arte de Ligar Por Internet (Nueva Consciencia / New Conscience) (Nueva Consciencia / New Conscience). Obelisco, 2003.

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Without Conscience: Without Conscience. Pocket, 1995.

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Cooke, Maeve. Conscience in Public Life. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198794394.003.0021.

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Appeals to conscience remain a feature of public life in the secular societies of liberal democracies. This chapter addresses a troubling privatization of conscience: a tendency to treat appeals to conscience as private acts, valuable for their contribution to a particular individual’s moral agency or development, but not for their constructive contribution to public life. The objection is twofold. As regards particular individuals, privatization is objectionable because it insulates conscience against critical challenges from other individuals and groups, whose consciences speak in different voices; this is detrimental to the ethical reflection integral to individual autonomy as conceived here. As regards public life, privatization is objectionable because it blocks the flow of ethical commitments and convictions necessary for the construction of a common good by the members of social institutions. Starting from an intersubjective conception of autonomy, the chapter proposes an alternative view that shows the importance of conscience of public life.
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Book chapters on the topic "Conscience"

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Goodhart, Sandor. "Conscience, Conscience, Consciousness." In Remembering for the Future, 1024–39. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1007/978-1-349-66019-3_68.

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Carveth, Donald L. "Conscience." In Encyclopedia of Personality and Individual Differences, 845–48. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-24612-3_1369.

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Laible, Deborah, Gustavo Carlo, and Jessica Eye. "Conscience." In Encyclopedia of Adolescence, 529–35. New York, NY: Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4419-1695-2_179.

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Still, Carl N. "Conscience." In Encyclopedia of Medieval Philosophy, 1–5. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1151-5_560-1.

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Loewenthal, Kate M. "Conscience." In Encyclopedia of Psychology and Religion, 489–92. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_128.

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Holtam, Beryl W. "Conscience." In Let’s Call it What it is, 149–62. Rotterdam: SensePublishers, 2012. http://dx.doi.org/10.1007/978-94-6209-007-1_10.

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Laible, Deborah, Carl A. Gustavo Carlo, and Jessica Eye. "Conscience." In Encyclopedia of Adolescence, 747–54. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-33228-4_179.

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Loewenthal, Kate M. "Conscience." In Encyclopedia of Psychology and Religion, 372–75. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_128.

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Carveth, Donald. "Conscience." In Encyclopedia of Personality and Individual Differences, 1–3. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-28099-8_1369-1.

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Still, Carl N. "Conscience." In Encyclopedia of Medieval Philosophy, 378–83. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_560.

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Conference papers on the topic "Conscience"

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Yilmaz, Emre. "Conscience." In ACM SIGGRAPH 97 Visual Proceedings: The art and interdisciplinary programs of SIGGRAPH '97. New York, New York, USA: ACM Press, 1997. http://dx.doi.org/10.1145/259081.259346.

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Holloway, Jan. "Culture, cost, & conscience." In the 21st annual ACM SIGUCCS conference. New York, New York, USA: ACM Press, 1993. http://dx.doi.org/10.1145/263814.263921.

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Bleimaier, John Kuhn. "THE CONSCIENCE OF THE INTELLIGENTSIA." In Proceedings of the Thirteenth Lomonosov Conference on Elementary Particle Physics. WORLD SCIENTIFIC, 2009. http://dx.doi.org/10.1142/9789812837592_0080.

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Meshko, H. M., and O. I. Meshko. "EDUCATION OF CONSCIENCE IN TEENAGERS." In PEDAGOGY AND PSYCHOLOGY IN THE MODERN WORLD: INTERACTION VECTORS. Izdevnieciba “Baltija Publishing”, 2023. http://dx.doi.org/10.30525/978-9934-26-332-3-3.

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Dahlmanns, Markus, Johannes Lohmöller, Ina Berenice Fink, Jan Pennekamp, Klaus Wehrle, and Martin Henze. "Easing the Conscience with OPC UA." In IMC '20: ACM Internet Measurement Conference. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3419394.3423666.

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Shevchenko, Anatoly I., and Mykyta S. Klymenko. "Developing a Model of "Artificial Conscience"." In 2020 IEEE 15th International Conference on Computer Sciences and Information Technologies (CSIT). IEEE, 2020. http://dx.doi.org/10.1109/csit49958.2020.9321962.

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DeSieno. "Adding a conscience to competitive learning." In Proceedings of 1993 IEEE International Conference on Neural Networks (ICNN '93). IEEE, 1988. http://dx.doi.org/10.1109/icnn.1988.23839.

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Mannan, Khaja, Vishali Sivalenka, B. Vijay Kumar, Yerram Sneha, K. Srinivas, and L. Swapna. "Conscience principles of ontology for computing perspective." In INTERNATIONAL CONFERENCE ON RESEARCH IN SCIENCES, ENGINEERING & TECHNOLOGY. AIP Publishing, 2022. http://dx.doi.org/10.1063/5.0082114.

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Căprioară, Daniela. "Conscience and responsability in choosing the teaching profession." In DIALOGO-CONF 2017 SSC. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.3.2.14.

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Ramey, Christopher H. "Conscience as a design benchmark for social robots." In RO-MAN 2006: The 15th IEEE International Symposium on Robot and Human Interactive Communication. IEEE, 2006. http://dx.doi.org/10.1109/roman.2006.314375.

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Reports on the topic "Conscience"

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Combs, J. C. Freedom of Religion and Conscience in the Military: Clarifying Policy. Fort Belvoir, VA: Defense Technical Information Center, April 2013. http://dx.doi.org/10.21236/ada592763.

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Still, Mark D. U.S.-Sino Relations in the Twentieth Century: A Crisis of Conscience. Fort Belvoir, VA: Defense Technical Information Center, April 1995. http://dx.doi.org/10.21236/ada328983.

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Schäfer, Christine, Petra Tipaldi, and Johannes C. Bauer. Good conscience from the Lab? The State of Acceptance for Cultivated Meat. Gdi-verlag, Gottlieb Duttweiler Institute, December 2023. http://dx.doi.org/10.59986/qicd3805.

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Dagerskog, Linus. Exercice Flux des ressources (FdR) : guide de mise en oeuvre. Stockholm Environment Institute, November 2023. http://dx.doi.org/10.51414/sei2023.056.

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L’exercice Flux des ressources (FdR) permet aux participants de prendre conscience que les différents déchets « naturels » du ménage sont des ressources importantes qu’il convient de valoriser en agriculture. Les participants identifient ensuite les forces et faiblesses de leur système actuel, mais aussi des options leur permettant d’améliorer leur situation.
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Holland, Edward C., and III. Fighting with a Conscience. The Effects of an American Sense of Morality on the Evolution of Strategic Bombing Campaigns. Fort Belvoir, VA: Defense Technical Information Center, May 1992. http://dx.doi.org/10.21236/ada364030.

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Khan, Mahreen. The Environmental Impacts of War and Conflict. Institute of Development Studies, March 2022. http://dx.doi.org/10.19088/k4d.2022.060.

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In modern warfare, the first widely acknowledged scientific study and documented case of environmental damage during conflict was the (direct and deliberate) use of Agent Orange and other toxic chemicals by US forces, from 1961-1971, during the Vietnam War in a policy known as herbicide. The Vietnam War has been relatively well documented for the sheer horror and magnitude of the devastation to natural habitats and because it was the first war where television and global media brought vivid images and accounts into people’s homes, making the war a matter of political and public conscience This helped stir academic and scientific interest and facilitated evidence collection and documentation of environmental damages. This helpdesk report is a rapid literature review on the main environmental impacts of war and conflict, drawing primarily on academic, and peer reviewed literature and only some policy and practitioner sources, as per the request. Where current situations are discussed, such as the ongoing Ukraine war, a few blogs are referred to. Within the literature focused on the environmental impacts of conflict, common case studies include: the North Atlantic Treaty Organisation (NATO) bombing of Kosovo (1999), and the conflict in the Donbas region of Ukraine (2014). Interestingly there is comparatively less literature on the conflicts in Afghanistan (2001-2021), the Iraq-Iran War (1980-1988), the Gulf Wars (1991 and 2003), the Yemeni civil war (2014 – present) and the ongoing war in Syria (since 2011) despite their relatively greater severity, intensity and duration.
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Basco, Ana Inés. Techno-integration of Latin America: institutions, exponential trade, and equality in the era of algorithms. Inter-American Development Bank, November 2017. http://dx.doi.org/10.18235/0010684.

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As part of a Regional Public Good (BPR), 20,200 Latin Americans from 18 countries were interviewed on issues of integration, democracy, equity, environment, technology, and innovation. In a world where globalization is being strongly questioned, particularly among developed countries, it is concluded that Latin Americans are very committed to regional integration. The integration process is challenged by the complexity implied by a heterogeneous regional structure with important differences between countries and within them. The differences are many, ranging from income distribution, productive specialization, the weight of their economies in the regional GDP, belonging to different trade blocs, the preference for certain partners at the time of closer ties, exposure and vulnerability to climate change, to the degree of penetration of ICTs. However, this study shows that there is a common agenda that must be addressed and that can set the pace of regional integration. Social convergence is observed not only in the high support for regional integration and in the existence of an unsatisfied demand for integration, but also in the desire of people to live in a more equitable society, responsible in the use of their natural resources, committed to the fight against climate change and the free movement of people, connected through ICTs and universal access to the Internet, with better quality of democratic institutions, and with greater citizen participation in the decision making process of government and justice. Since this is the agenda for development and regional integration, the opportunity offered by ICTs cannot be overlooked, both in the construction of a subject with a critical conscience, capable of visualizing the problems that afflict it, as well as in its powerful potential to strengthen trade links between countries, strengthen democracy and enhance the development of the region.
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Solarte Cuncanchón, Ana María, Gloria del Pilar Aya Vargas, and Andrés Giovanni Pardo Carvajal. Vulnerabilidad: condición propia del ser humano (fase 1). Ediciones Universidad Cooperativa de Colombia, October 2023. http://dx.doi.org/10.16925/gcgp.90.

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La vulnerabilidad se ha convertido en un tema fundamental en todas las sociedades, ya que su impacto no solo involucra las relaciones entre los individuos, sino a todas las esferas de la sociedad. Consciente del desarrollo de este concepto, desde el ámbito jurídico, la vulnerabilidad ha empezado a desarrollarse legal y jurisprudencialmente, ya que el bienestar de los derechos no depende solo de la accesibilidad, sino también de la forma de protección que brindan las diferentes entidades públicas y privadas que hacen parte del funcionamiento del Estado para evitar la exposición al riesgo. Conscientes de los desafíos que presenta el fenómeno de la vulnerabilidad y preocupados por defender los derechos fundamentales y su función social, el Consultorio Jurídico de la Facultad de Derecho, de la Universidad Cooperativa de Colombia, sede Bogotá, presenta esta guía. Esta es una estrategia pedagógica para entender el concepto de vulnerabilidad a través de la jurisprudencia de la Corte Constitucional de la República de Colombia. Su entendimiento es vital para la oportuna atención y formulación de soluciones a los problemas en concreto. Para el Consultorio Jurídico de la Facultad de Derecho, es necesario que las personas estén informadas acerca de las diferentes categorías, características y desarrollos del concepto de vulnerabilidad que ha sido objeto de reflexión por la Corte Constitucional de Colombia, a través de las diferentes sentencias de tutela, de unificación y constitucionales.
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Mockus, Antanas. Cultura ciudadana, programa contra la violencia en Santa Fe de Bogotá, Colombia, 1995-1997. Inter-American Development Bank, July 2001. http://dx.doi.org/10.18235/0009814.

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El presente documento tiene por objetivo presentar de manera sistemática las actividades de prevención y control de la violencia que emprendió la Alcaldía Mayor de Bogotá, Colombia, durante el período de 1995-1997, así como los resultados de dichas actividades. El autor parte de la hipótesis de que existe una brecha entre la ley, la moral y la cultura y explica cómo esta hipótesis llevó a la decisión de la alcaldía de dar prioridad a la iniciativa denominada Cultura Ciudadana, un conjunto de programas y proyectos emprendido con el fin de fomentar la convivencia ciudadana mediante un cambio conductual consciente. A continuación describe cómo las acciones de la Alcaldía condujeron a mejoras del comportamiento ciudadano que han redundado en una mayor armonía entre la ley, la moral y la cultura.
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BOUCHIAT, Hélène, Etienne GHYS, and Juliette ROCHET. Sciences : où sont les femmes ? Académie des sciences, June 2024. http://dx.doi.org/10.62686/4.

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Le monde de la recherche scientifique souffre de la sous-représentation des femmes, particulièrement forte dans certaines disciplines, qui le prive d’une partie de ses talents à différents niveaux et dans différents corps de métiers de la science et de l’ingénierie. Consciente du rôle qu’elle a à jouer aux côtés des nombreuses institutions, sociétés savantes ou encore associations qui agissent pour corriger ce déséquilibre préjudiciable à toute la société, l’Académie des sciences souhaite ici apporter sa réflexion, ses propositions et recommandations quant à quatre causes bien établies. Sans complaisance ni anachronisme, elle rend également compte de la situation passée et actuelle des femmes parmi ses membres, avant de présenter les actions qu’elle met en place aujourd’hui en son sein pour accompagner la dynamique collective visant la parité du monde scientifique.
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