Three Dimensions of Conscience
One can validly say that most consumers in the United States, of all different ages and social backgrounds, know of at least one big corporation that is known for generating massive amounts of money a year. The focal points of discussion of these corporations, such as Wal-Mart, by the consumers usually surround the success stories of the CEOs and founders. Generally, what information is not heard from these uninformed consumer is discussion of the fundamental backbones that keep the production of merchandise in these companies consistent and, therefore, successful. These “backbones” that countless people overlook are the underpaid and exploited sweatshop workers who labor to only make a meager living. In the Catholic perspective, these individuals living in poverty should be identified as people in need and they should be the focal points of discussion. By analyzing the characters, choices and community in regards to the three dimensions of conscience, one can explore the perspective that is usually hidden under the covers and why the community has an obligation to ultimately assists the workers.
Before delving into the characters, choices and community, it is essential to set the foundations of conscience and what Catholic teachings and traditions should have molded an individual’s three dimensions of conscience. The first dimension is conscience as a capacity. This dimension is focused on the “general hunger and orientation to the good” (Conners and McCormick, 122). In short, conscience as a capacity is the innate sense of morality that we are born with as well as the feelings that arise when one observes an unjust or immoral event occurring. Taking this concept further, it is the “capacity to hear God’s call, figure out what we need to do, and actually choose the right course of action” (123). At this point, although it does mention not only having an innate sense, but also have a broadened scope of vision to judge how God will view the situation. Not only should one generate a feeling of moral wrongness when something bad is occurring, but one should have the ability to “respond with love” (123). One should have empathy towards others and be able to recognize pain and suffering. Next, there is conscience as process that focuses on making moral decision through five critical steps. These steps are to “gather relevant information, identify the moral choice, seek counsel, to reflect and pray, and lastly to evaluate alternatives” (126). Conscience as a process allows one to step back and evaluate the situation in the eyes of God steadily so one could hopefully, as mentioned before, “respond with love” (123). Lastly, there is conscience as judgment where individuals make an effort to actually “commit ourselves to the only course of action that makes any sense to us, to be faithful to God’s call as we hear it” (129). With this in mind, and the two other dimensions of conscience, one can correctly evaluate the characters, choices, and community to eventually make a decision favorable to God’s call.
In regards to the horrific conditions of sweatshops, the characters are clear. They are the workers who slave in horrible conditions and do it all for a miniscule pay. For those who are not informed about sweatshops, there are many simple questions that come to mind regarding these characters and the choices they make. Questions like “are the workers forced to work at sweatshops” come into mind as well as “why can’t they just get another job?” and also “why do they comply with the strenuous demands of the sweatshops without a fight.” These questions are all excellent questions because they raise awareness of the extent of terribleness that the worker’s situation has. To address the first question, workers are usually not forced to work at the sweatshops. As seen in the video below, many workers do not have a choice in whether or not they want to work in sweatshops. For the majority of these laborers, the choice of working or not working at the sweatshop is a decision between life and death. To address the second question, the choices for jobs are limited in most of the impoverished nations where sweatshops are located. It is because many of these sweatshops are located in these impoverished nations that the individuals will agree to work for such little pay and in harsh conditions- otherwise, the general consent would not be so high. When people do not have a choice, they will do things they would not usually do to survive and keep their family alive. Lastly, the question about complying with the strenuous demands ties in with the answer to the second question. Since so many people have to support their families in these poor areas, they actually want to work at sweatshops. The big corporations treat these individuals as being disposable. So, if one person or even a group of laborers from the sweatshops riot, they will simply be fired and replaced the next day by someone who will not complain.
Now that the characters and choices are defined for the sweatshop workers, one can focus on the responsibility that the community has, in relation to Catholic teachings and the three dimensions of conscience. The community refers to those who believe in tradition and community in relation to communion of saints. As Himes and Himes commented, “communion among believers is grounded in the person and work of Christ in and through whom we participate in the life of God” (163). That is why it is important to develop one’s conscience on the … level and ultimately “see reality more clearly and our minds to articulate more accurately to see what it is when we look beyond ourselves” (182) In the discussion of an option for the poor, the conclusion is that God view’s “real poverty” as being unfavorable and an evil. Therefore, as individuals who are participating in the life of God, it becomes clear why sweatshops, where people are exploited and truly experience real poverty, are deemed morally. Through one’s three dimensions of conscience an individual who is “participating in the life of God” has a moral and spiritual tie to assist these individuals struggling in “real poverty.”
The three levels of conscience, capacity, process, and judgment, all connectively give indication into why sweatshops and the conditions that sweatshop laborers have to work in are wrong. First, conscience as capacity tells us that we must have a capacity to hear God’s words. As mentioned in image of God and human dignity, everyone is created in the image of God. Thus, they should be treated equally. These workers, however, are not being treated well. From this dimension, one’s “moral tug” should hear sense that that situation is not morally right and that something should be done (Conners and McCormick, 120). By going through the steps in conscience as a process, one can truly realize that, as a community, there is an obligation to uphold God’s will and his image of the world and rid of the “real poverty” that is evil and unwanted. Through the process, one will realize that the community has a vital role in shaping one’s conscience and in interacting with one another to assure that a truly horrific injustice will not go unheard of. Lastly, with conscience as a judgment is when one commits to one’s “moral tug” and realizes that another human being who was also created in the image of God is suffering while there are individuals who live life without consideration of others. Ultimately, one’s conscience, with development from the community, Catholic teachings and traditions should give the individual insight into a plan of action to assure that God’s image is carried out.
Before delving into the characters, choices and community, it is essential to set the foundations of conscience and what Catholic teachings and traditions should have molded an individual’s three dimensions of conscience. The first dimension is conscience as a capacity. This dimension is focused on the “general hunger and orientation to the good” (Conners and McCormick, 122). In short, conscience as a capacity is the innate sense of morality that we are born with as well as the feelings that arise when one observes an unjust or immoral event occurring. Taking this concept further, it is the “capacity to hear God’s call, figure out what we need to do, and actually choose the right course of action” (123). At this point, although it does mention not only having an innate sense, but also have a broadened scope of vision to judge how God will view the situation. Not only should one generate a feeling of moral wrongness when something bad is occurring, but one should have the ability to “respond with love” (123). One should have empathy towards others and be able to recognize pain and suffering. Next, there is conscience as process that focuses on making moral decision through five critical steps. These steps are to “gather relevant information, identify the moral choice, seek counsel, to reflect and pray, and lastly to evaluate alternatives” (126). Conscience as a process allows one to step back and evaluate the situation in the eyes of God steadily so one could hopefully, as mentioned before, “respond with love” (123). Lastly, there is conscience as judgment where individuals make an effort to actually “commit ourselves to the only course of action that makes any sense to us, to be faithful to God’s call as we hear it” (129). With this in mind, and the two other dimensions of conscience, one can correctly evaluate the characters, choices, and community to eventually make a decision favorable to God’s call.
In regards to the horrific conditions of sweatshops, the characters are clear. They are the workers who slave in horrible conditions and do it all for a miniscule pay. For those who are not informed about sweatshops, there are many simple questions that come to mind regarding these characters and the choices they make. Questions like “are the workers forced to work at sweatshops” come into mind as well as “why can’t they just get another job?” and also “why do they comply with the strenuous demands of the sweatshops without a fight.” These questions are all excellent questions because they raise awareness of the extent of terribleness that the worker’s situation has. To address the first question, workers are usually not forced to work at the sweatshops. As seen in the video below, many workers do not have a choice in whether or not they want to work in sweatshops. For the majority of these laborers, the choice of working or not working at the sweatshop is a decision between life and death. To address the second question, the choices for jobs are limited in most of the impoverished nations where sweatshops are located. It is because many of these sweatshops are located in these impoverished nations that the individuals will agree to work for such little pay and in harsh conditions- otherwise, the general consent would not be so high. When people do not have a choice, they will do things they would not usually do to survive and keep their family alive. Lastly, the question about complying with the strenuous demands ties in with the answer to the second question. Since so many people have to support their families in these poor areas, they actually want to work at sweatshops. The big corporations treat these individuals as being disposable. So, if one person or even a group of laborers from the sweatshops riot, they will simply be fired and replaced the next day by someone who will not complain.
Now that the characters and choices are defined for the sweatshop workers, one can focus on the responsibility that the community has, in relation to Catholic teachings and the three dimensions of conscience. The community refers to those who believe in tradition and community in relation to communion of saints. As Himes and Himes commented, “communion among believers is grounded in the person and work of Christ in and through whom we participate in the life of God” (163). That is why it is important to develop one’s conscience on the … level and ultimately “see reality more clearly and our minds to articulate more accurately to see what it is when we look beyond ourselves” (182) In the discussion of an option for the poor, the conclusion is that God view’s “real poverty” as being unfavorable and an evil. Therefore, as individuals who are participating in the life of God, it becomes clear why sweatshops, where people are exploited and truly experience real poverty, are deemed morally. Through one’s three dimensions of conscience an individual who is “participating in the life of God” has a moral and spiritual tie to assist these individuals struggling in “real poverty.”
The three levels of conscience, capacity, process, and judgment, all connectively give indication into why sweatshops and the conditions that sweatshop laborers have to work in are wrong. First, conscience as capacity tells us that we must have a capacity to hear God’s words. As mentioned in image of God and human dignity, everyone is created in the image of God. Thus, they should be treated equally. These workers, however, are not being treated well. From this dimension, one’s “moral tug” should hear sense that that situation is not morally right and that something should be done (Conners and McCormick, 120). By going through the steps in conscience as a process, one can truly realize that, as a community, there is an obligation to uphold God’s will and his image of the world and rid of the “real poverty” that is evil and unwanted. Through the process, one will realize that the community has a vital role in shaping one’s conscience and in interacting with one another to assure that a truly horrific injustice will not go unheard of. Lastly, with conscience as a judgment is when one commits to one’s “moral tug” and realizes that another human being who was also created in the image of God is suffering while there are individuals who live life without consideration of others. Ultimately, one’s conscience, with development from the community, Catholic teachings and traditions should give the individual insight into a plan of action to assure that God’s image is carried out.
