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The binding force of conscience in st. thomas aquinas

 

Table Of Contents


<p> </p><p><b>Title</b><b>&nbsp;… &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp;… &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … i &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; Certification &nbsp; &nbsp;… &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; … ii</b></p><p><b>Dedication</b><b>&nbsp; &nbsp; &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; … iii</b></p><p><b>Acknowledgment &nbsp; </b><b>&nbsp;… &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; … iv</b></p><p><b>A Brief Profile of St. Thomas Aquinas</b><b>&nbsp;… &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; … &nbsp; v</b></p><p><b>Table of Contents </b><b>… &nbsp; &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp;… &nbsp; &nbsp; … &nbsp; … &nbsp; … vii</b></p><p>

Chapter ONE

</p><p>1.0 &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;<b>&nbsp; &nbsp; INTRODUCTION</b>&nbsp;… &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; 1</p><p>1.1. &nbsp; Background of the Study … &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; 3</p><p>1.2. &nbsp; Statement of the Problem &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp;… &nbsp; … &nbsp; &nbsp; &nbsp;… &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; 4</p><p>1.3. &nbsp; Aim of the Study… &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp;5</p><p>1.4. &nbsp; Scope of the Study &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; 6</p><p>1.5. &nbsp; &nbsp; &nbsp; &nbsp; Methodology of Research &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp;… &nbsp; &nbsp; 6</p><p>1.6. &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;Division of Work … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; 7</p><p>&nbsp;</p><p><b>

Chapter TWO

</b></p><p><b>2.0 LITERATURE REVIEW</b>&nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; 8</p><p>2.1. Views of Some Thinkers on Conscience … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; 8</p><p>2.1.1. Ancient &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; 8</p><p>2.1.2. Medieval … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp;… &nbsp; … 11</p><p>&nbsp;</p><p><b>

Chapter THREE

</b></p><p><b>3.0. THE GENERAL CONCEPT OF CONSCIENCE &nbsp; &nbsp;</b>&nbsp;… &nbsp; … &nbsp; &nbsp; … &nbsp; 17</p><p>3.1. &nbsp; Synderesis and Conscience … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; 21</p><p>3.2. &nbsp; Kinds of Conscience … &nbsp; &nbsp; &nbsp;… &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; 23</p><p>3.2.1. Conscience in Relation to Objective Morality … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … 24</p><p>3.2.2. Conscience in Relation to Judgment of Action … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; &nbsp; … 28</p><p><b>

Chapter FOUR

</b></p><p><b>4.0. AQUINAS’ NOTION OF CONSCIENCE</b>&nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; 30</p><p>4.1. The Binding Force of Conscience … &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; 37</p><p>4.2. The Problem of Error in Conscience &nbsp; &nbsp; … &nbsp; … &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; 41</p><p>

Chapter FIVE

</p><p><b>5.0. CRITICAL EVALUATION AND CONCLUSION </b>… &nbsp; &nbsp; … &nbsp; &nbsp; … 46</p><p>5.1. Critical Evaluation … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … 46</p><p>5.2. Conclusion &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; … &nbsp; &nbsp;… &nbsp; &nbsp; &nbsp; … &nbsp; &nbsp; … 57</p><p><b>BIBLIOGRAPHY … &nbsp; … &nbsp; &nbsp; … &nbsp; &nbsp; … &nbsp; </b></p> <br><p></p>

Project Abstract

Abstract
The concept of conscience plays a central role in the moral philosophy of St. Thomas Aquinas. For Aquinas, conscience represents the inner voice that guides individuals to discern what is morally right and wrong based on natural law and divine law. This paper explores the binding force of conscience in Aquinas' ethical framework, focusing on how conscience operates as a moral compass that directs human actions towards the pursuit of the good. Aquinas emphasizes that conscience is not a subjective feeling or personal opinion but rather an objective judgment of reason that aligns with the eternal law of God. Conscience, according to Aquinas, is a practical judgment that applies general moral principles to specific situations, enabling individuals to make informed ethical choices. This binding force of conscience stems from its alignment with the natural inclinations of human beings towards the good, which are rooted in the divine order of creation. Furthermore, Aquinas distinguishes between a well-formed conscience and a lax or erroneous conscience. A well-formed conscience is one that is properly informed by the moral teachings of natural law and divine revelation, leading individuals to act in accordance with virtue and avoid sin. In contrast, a lax or erroneous conscience arises when individuals ignore or distort moral truths, leading to moral confusion and ethical misjudgments. Aquinas also acknowledges the fallibility of conscience, recognizing that individuals may err in their moral judgments due to ignorance or malice. However, he maintains that sincere efforts to seek the truth and align one's conscience with the divine law can mitigate such errors and lead to moral growth and development. Aquinas stresses the importance of cultivating a virtuous character and engaging in moral reflection to ensure that conscience functions as a reliable guide in ethical decision-making. In conclusion, the binding force of conscience in St. Thomas Aquinas' moral philosophy underscores the significance of aligning one's moral judgments with the objective standards of natural and divine law. Conscience, as a rational faculty that directs individuals towards the good, serves as a crucial tool for moral discernment and ethical conduct. By understanding and nurturing the role of conscience in moral decision-making, individuals can strive towards a life of virtue and integrity in accordance with the divine order.

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