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[...] In short, what is its utility for the acting subject? For society? - What is the abuse of conscience? - Is there a link between non-respect of the objection of conscience and the abuse of conscience? - In your opinion, are there conditions for the objection of conscience to be respected? I. Questions / Réponses 1. [...]
[...] ) seems to have to be thought of with that of the [...]
[...] The Pauline conscience is first defined broadly by the term of « syneidèsis ». The acceptance of the term goes back to authors prior to the New Testament (for example, Jewish authors), but it will synthesize the Christian conception of the conscience from his use, among other things, by Paul. What deeply marks the apostle's conception, are three Pauline criteria, and a fortiori, Christian, fundamental: first, that conscience is an instance of judgment, that which allows to judge ourselves, then that judgment is not to be confused with free will, but obeys and tends to apply the will of God, and finally that everyone has it. [...]
[...] But the respect of state, religious, or social authority for those who are supposed to respect it is not enough. Since it is ultimately the individual's moral conscience that will serve as the link between these moral principles and their individual practice, it seems necessary that this be placed as first in intention, and last in act, concerning moral behavior: in other words, the acting subject must have the last word, that is, the freedom of conscience to respect or not the principles, even if they are convinced of them. [...]
[...] One of the fundamental relationships to be revealed is therefore the authority relationship between the two aspects: the normative can precede consciousness, as is the case with Christian thinkers, or divine Law is known and applied by consciousness; but it can also precede it, as is the case, for example, with most liberal thinkers, or what is authoritative in conscience depends on an individual universe, which exists but should not be erected into a norm (the axiomatic freedom of liberal morality establishes a responsibility, which comes in the act, but the intention remains free and non-normative). It is also the question of the effectiveness relationship, of the practical transmission relationship from a moral consciousness to a moral act: how our convictions motivate our attitudes in particular ethical situations. Finally, sociology, and later, some neuroscience work, consider the construction relationship that takes place mentally for a normative authority to take effect in consciousness, and how external normative authorities (laws, informal morals) become effective in action. II. Should every objection of conscience be respected? [...]
