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d.gusev@philosophy.spbu.ru

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Forms and mechanisms of interiorization of moral norms in the history of ethics

The article deals with the problem of interiorization of moral norms that are reconstructed

in a historical way. The author analyzes four possible and historically linked scopes of internal

moral norms: the demon of Socrates, the conscience in the Christian tradition, particularly in the

writings of Augustine and Abelard, the duty in Kant's metaphysics, ethical responsibility in the

current moral philosophy, particularly by Paul Ricoeur. The purpose of the study is to systema-

tize methods of internalization of moral standards and highlight the logic of the origin and devel-

opment of the various concepts of internal regulatory mechanism in the ethics.

Keywords: history of ethics, interiorization of norms, moral norm, normativity, con-

science, duty, responsibility

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( 2),

1 12-33-01296. 2 .: Jonsen A.R., Toulmin S.. The Abuse of Casuistry: A History of Moral Reasoning. University of California Press, 1988. P. 15; : Toulmin S. The

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Logic of Moral Reasoning / Contemporary Ethics: selected readings. Ed. by James P. Sterba. Prentice-Hall, 1989. P. 84-85. 3 . 4 , (., , lex uno ore omnes alloquitur ), (: ), ( ?) .. 5 .: Kohlberg L. The Philosophy of Moral Development: Moral Stages and the Idea of Justice. Harper & Row, 1981; Kohlberg L. The Psychology of Moral Development. Harper & Row, 1984; Kohlberg L. Stage and Sequence: The Cognitive Developmental Approach to Socialization // Handbook of Socialization Theory and Research. Ed. by D.A. Goslin. Chicago, 1969.

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ealymova@yandex.ru

( -, . 1192 - 1194)

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Oedipus Daimon as Paradigm (Sophocles Oedipus the King, vv. 1192 1194)

The article is dedicated to the analysis of the concept of destiny in the Greek Culture of

the Vth century BCE, the period which was extremely important for the intellectual history of

the West and the development of the key concepts of the Western Philosophy. The analysis is

based on the interpretation of one of the most important pieces of the Vth century BCE. The

analysis of the tragedy proceeds in the perspective of the concept of conscience. The text of Sophocles is being read against the background of the key concepts such as , , ,

, , , (destiny, daimon, appearance, to appear, to know/to be aware of,

to see/to understand, the truth). The main thesis of the article is that the syntax of this tragedy,

the connection of the crucial events is designed according to the main idea of the percep-

tion/seeing with the minds eye the knowing of the Self. This idea can be viewed as analogous

although far distant of the concept of conscience.

12

mailto:ealymova@yandex.ru

Keywords: tragedy, to be and to appear, ethics, ethos, daimon, destiny, knowledge, cogni-

tion of the Self, the truth, conscience, identity.

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marcia.colish@yale.edu

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: akrasia, : , ,

eudaimonia, praemeditatio futurorum malorum, , ,

Seneca on acting against conscience

The Stoics intellectualize ethics, problematizing how we can act against our moral princi-

ples. Compared with other Roman Stoics, Seneca adapts this tradition, analyzing the psychody-

47 . 1963 2001 , . . - , , - , (1982), - (2000), Phi Beta Kappa (2006-2007). - (1965) (1999). - 1993 . , - , . - - . , (: Brill, 1994), (1998). - . , : - ( , 1968; , 1983); 2 (: Brill, 1985; paperback, 1990); 400-1400 ( , 1997; paperback, 1999; , 2003 ; , 2001; -, 2009 ); (: -, 2000) : ( -, 2005; paperback, 2005). - (: Ashgate, 2006) : (: Ashgate, 2008). . - (1974, 1987), (1998); Villa Serbelloni , Bellagio (1995); - (1968-69, 1981-82), (1975-75), (1981-82), - (1986-87) (1994-95). 48 .. .

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mailto:marcia.colish@yale.edu

namics of moral choices and explaining how good will and bad will can occupy the same psy-

chic space.

Keywords: akrasia, conscience: acting against, examination of ethics, eudaimonia,

praemeditatio futurorum malorum, Lucius Annaeus Seneca, Stoicism, Will

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49 Barbara Guckes, Akrasia in der lteren Stoa, in Zur Ethik der lteren Stoa, ed. Barbara Guckes (Gttingen: Vandenhoeck & Ruprecht, 2004), 94-122, : Richard Joyce, Early Stoicism and Akrasia, Phronesis 40 (1995): 315-35, , akrasia. - : Justin Gosling, The Stoics and , Apeiron 20 (1987): 179-202, -, , . : Jean-Baptiste Gourinat, Akrasia and Encrateia in Ancient Stoicism: Minor Vice and Minor Virtue, Akrasia in Greek Philosophy from Socrates to Plotinus, ed. Christopher Bobonich and Pierre Destre (Leiden: Brill 2007), 215-47 Jrn Mller, Willensschwche in Antike und Mittelalter: Eine Problemgeschichte von Sokrates bis Johannes Duns Scotus (Leuven: Peeters, 2009), 155-93. , Shadi Bartsch, The Mirror of the Self: Self-Knowledge and the Gaze in the Early Roman Empire (Chicago: University of Chicago Press, 2006), , : 242 n. 16, akrasia - . akrasia, - , .: Das Problem der Willensschwche in der mittelalterlichen Philosophie, ed. Tobias Hoffman, Jrn Mller, and Matthias Perkams (Leuven: Peeters, 2006); Akrasia, ed. Bobonich and Destre (. ); Weakness of Will from Plato to the Present, ed. Tobias Hoffmann (Washington: Catholic University of America Press, 2008); : Mller (. ), 109-55, 193-208.

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50 .: , Seneca, Ep. 95.37-41, 95.57-64, 102.28-29, Epistulae morales, 2 vols., ed. L.D. Reynolds (Ox-ford: Clarendon Press, 1965); De tranquillitate animi 1.4-17, 2.1-15, Dialogorum libri duodecim, ed. L. D. Reynolds (Oxford: Clarendon Press, 1977). - . .: Jula Wildberger, Seneca and the Stoic The-ory of Cognition: Some Preliminary Remarks, Seeing Seneca Whole: Perspectives on Philosophy, Poetry, and Politics, ed. Katharina Volk and Gareth D. Williams (Leiden: Brill, 2006), 89-94, 98. 51 .: Michael Frede, Stoic Epistemology, The Cambridge His-tory of Hellenistic Philosophy, ed. Keimpe Algra et al. (Cambridge: Cambridge University Press, 1999), 295-322; , .: Josiah B. Gould, The Philosophy of Chrysippus (Albany: SUNY Press, 1970), 62-64. 52 Gould, Chrysippus, 170. 53 , ., , F. H. Sandbach, Ennoia and Prolpsis in the Stoic Theory of Knowl-edge, Problems in Stoicism, ed. A. A. Long (London: Athlone Press, 1971 [ 1930]), 28-30; , ., , Andr-Jean Voelke, LIde de la volunt dans le Stocisme (Paris: PUF, 1973), 43. 54 ., , Matt Jackson-McCabe, The Stoic Theory of Implanted Preconceptions, Phronesis 44 (2004): 323-47; John Sellars, Stoicism (Chesham, UK: Acumen, 2006), 76-78; Ilsetraut Hadot, Getting to Goodness: Re-flections on Chapter 10 of Brad Inwood, Reading Seneca, Seneca Philosophus, ed. Jula Wildberger and Marcia L. Colish (Berlin: Walter de Gruyter, ).

25

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55 ., , Voelke, LIde de la volunt, 61-65; Jackson-McCabe, Stoic Theory, 323-47; Giuseppe Cam-biano, Seneca e le contradizzioni del sapiens, Incontri con Seneca, Atti della giornata di studi, Torino, 26 otto-bre 1999, ed. Giovanna Garbarino and Italo Lana (Bologna: Ptron, 2001), 51-52; Brad Inwood, Reading Seneca: Stoic Philosophy at Rome (Oxford: Clarendon Press, 2005), 207-301; Christopher Gill, The Structured Self in Helle-nistic and Roman Thought (Oxford: Oxford University Press, 2006), 157-62, 164-65, 181; Sellars, Stoicism, 78, 107-9. 56 .: Anthony A. Long, Epictetus: A Stoic and Socratic Guide to Life (Oxford: Clarendon Press, 2002), 81-82, 101-2, 113-16, 142-72, 180, 186-88, 219-21, 225-27. - , , : Ludwig Edelstein, The Meaning of Stoicism (Cambridge, MA: Harvard University Press, 1966), 85; R. B. Rutherford, The Meditations of Marcus Aurelius (Oxford: Clarendon Press, 1989), 234, 237-39, 244; Rachana Kametkar, in Epictetus, Classical Philology 93 (1998): 136-60; Robert F. Dobbin, Epictetus, Discourses, Book 1 (Oxford: Clarendon Press, 1998), 117-18, 188-92, 206; Keimpe Algra, Epictetus and Stoic Theology, The Philosophy of Epictetus, ed. Theodore Scaltsas and Andrew S. Mason (Oxford: Oxford University Press, 2007), 32-55; William O. Stephens, Stoic Ethics: Epictetus and Happiness as Freedom (London: Continuum, 2007), 38-40. 57 Seneca, Ep. 67.5, ed. Reynolds, 1:195: fieri non potest ut aliqua res bona quidam sit, sed optabilis non sit; deinde si virtus optabilis est, nullum autem sine virtute bonum, et omne bonum optabile est. [ : . . / - . ; . ; - . . . .: , 1986, . 126 ( )]. .: Edelstein, Meaning of Stoicism, 1; John M. Cooper, Stoic Autonomy, Knowledge, Nature, and the Good: Essays on Ancient Philosophy (Princeton: Princeton University Press, 2004), 228. 58 Brad Inwood, Stoic Ethics, The Cambridge History of Hellenistic Philosophy (. 3), 227. 59 - : Paul Rabbow, Seelenfhrung: Methodik der Exerzitien in der Antike (Mnchen: Ksel-Verlag, 1954), 132-40, 169-79, 180-19; comparandum -, , , - - : Pierre Hadot, Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault, ed. Arnold I. Davidson, trans. Michael Chase (Oxford: Blackwell, 1995), 81-144, 179-205; . -

26

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, , Sitz im Leben .

,

. ,

, , -

. praemeditatio

futurorum malorum, , -

, , .60

. , .

, . -

, , -

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. ., , Arnold I. Davidson, Ethics as Ascetics: Foucault, the History of Ethics, and Ancient Thought, The Cambridge Companion to Foucault, 2nd ed., ed. Gary Gutting (Cambridge: Cambridge University Press, 2005), 123-48; Wolfgang Detel, Fou-cault and Classical Antiquity: Power, Ethics, and Knowledge, trans. David Wigg-Wolf (Cambridge: Cambridge University Press, 2005). , , , : Paul R. Kolbet, Athanasius, the Psalms, and the Reformation of the Self, Harvard Theological Review 99 (2006): 87-88. , , : Ilsetraut Hadot, Seneca und die griechisch-rmische Tradition der Seelenleitung (Berlin: Walter de Gruyter, 1969); eadem, The Spiritual Guide, Classical and Mediterranean Spirituality: Egyptian, Greek, Roman, ed. A. H. Armstrong (New York: Crossroads, 1986), 436-59; Robert J. Newman, Cotidie meditare: Theory and Practice of the meditatio in Imperial Stoicism, Aufstieg und Niedergang der rmischen Welt, ed. Wolfgang Haase (Berlin: Walter de Gruyter, 1989), 2/36/3: 1473-1517, , : Pierre Hadot, The Inner Citadel: The Meditations of Marcus Aurelius, trans. Michael Chase (Cambridge, MA: Harvard University Press, 1998), passim and esp. 95-96, 181, 215, 266, 274, 307-9. - .: Rutherford, Marcus Aurelius, 13-21 Andr-Jean Voelke, La philosophie comme thrapie de lme: tudes de philosophie hllenistique (Fribourg: ditions Universitaires, 1993), 73-106. - : Christopher Gill, Panaetius on the Virtue of Being Yourself, Images and Ide-ologies: Self-Definition in the Hellenistic World, ed. Anthony Bullock et al. (Berkeley: University of California Press, 1993), 344-52, . 352 . Idem, Personality in Greek Epic, Tragedy, and Philosophy: The Self in Dialogue (Oxford: Clarendon Press, 1996), 175-239 idem, The Structured Self, 389-91; - . -: Pierre Grimal, Sneque ou la conscience de lEmpire, 2nd ed. (Paris: Les Belles Lettres, 1979), 343-410; , : John M. Cooper, Seneca on Moral Theory and Moral Development, Seeing Seneca Whole (. 2), 43-55, , - . Idem, Moral Theory and Moral Improvement: Marcus Aurelius, Knowledge, Nature, and the Good, 346-68, - , . : Julia Annas, Marcus Aurelius: Ethics and Its Background, Rhizai 2 (2004): 103-17. , : Richard Sorabji, Self: Ancient and Modern In-sights about Individuation, Life, and Death (Chicago: University of Chicago Press, 2006), 178-79, 182, 191-95; - - - , . 249, 260-61. Idem, Epictetus on proairesis and the Self, The Philosophy of Epictetus (. 8), 94-96, -. 60 (.: Wildberger, Seneca, 92-94), , praemeditatio , , -, , .

27

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, , , 61 Marcus Aurelius, Ad se ipsum libri XII 2.3, 3.2, 3.10, 4.3, 4.6, 4.19, 4.32-33, 4.48, 4.50, 5.23, 6.4, 6.15, 6.24, 6.36, 6.47, 7.6, 7.19, 7.21, 7.34, 8.3, 8.25, 8.31, 8.37, 8.44, 9.29, 10.8, 10.27, 10.31, 11.19, 11.28, 12,27, ed. Joachim Dalfen (Leipzig: B. G. Teubner, 1979). . 62 Ibid. 6:30, trans. Robin Hard, Marcus Aurelius: Meditations and Selected Correspondence, ed. Christopher Gill (Oxford: Oxford University Press, 2011), 51. [ : . / - , , .. , .. , . : , 1993. . 32 ( )]. 63 Marcus Aurelius, Ad se ipsum 1.7, 1.8, 1.11, 1.16, 1.17, 2.1, 2.16, 5.1, 6.30, 7.26, 8.8, 8.9, 8.15, 9.27, 9.42, 10.9, 10.13, 11.18. 64 Ibid. 1.1-4, 1.14, 1.16-17, 4.32, 6.30. 65 Ibid. 1.16-17, 3.6, 5.33, 6.13, 6.16, 8.8-9, 9.12, 9.30. 66 Ibid. 4.3, 4.25, 5.11, 5.31, 11.1, 11.19; : 12.35. -, cf. Marcel van Ackeren, Die Philosophie Marc Aurels, 2 vols. (Berlin: Walter de Gruyter, 2011), 1:212-87, 345-47, Selbstdialog, .

28

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67 Ibid. 3.5, [, , , , . .: -. . . . 14]. 68 Epictetus, Discourses 4.6.34-35, Discourses and Enchiridion, 2 vols., ed. and trans. W. A. Oldfather, Loeb Classical Library (Cambridge, MA: Harvard University Press, 1967). exetazein -: Enchiridion 4.5, 5.11, 10.37. 69 Epictetus, Discourses 4.4.18. , , . .: Myrto Dragona-Monachou, Epictetus on Freedom: Parallels between Epictetus and Wittgenstein, The Philosophy of Epictetus (as in n. 8), 112-35. 70 Seneca, Ep. 81.21. conscientia .: Pierre Grimal, Le vocabulaire de lintriorit dans loeuvre philosophique de Snque, La langue latine, langue de philosophie, Actes du colloque organis par lcole franaise de Rome avec le concours de lUniversit de Rome La Sapienza, Rome, 17-19 mai 1990, Collection de lcole franaise de Rome 161 (Rome: cole franaise de Rome, 1992), 141-159 . 144, 157-159. 71 Seneca, Consolatio ad Marciam 9.5, ed. Reynolds, 139: Aufert vim praesentibus malis qui futura prospexit. 72 Ibid. 9.2, ed. Reynolds, 138: quae multo ante proviso sunt, languidius incurrunt.

29

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73 ., , P. Hadot, Philosophy as a Way of Life, 81-125; : Idem, The Inner Citadel, 95-96, 181, 266, 274, 308-9; : Gretchen Reydams-Schils, The Roman Stoics: Self, Responsibility, and Affection (Chicago: University of Chicago Press, 2005), 10, 18-20, 98. - loci: Ep. 28.10 Ep. 83.2 Catherine Edwards, Self-Scrutiny and Self-Transcendence in Senecas Letters, Greece & Rome 44 (1997): 29-30. : Paul Veyne, Seneca: The Life of a Stoic, trans. David Sullivan (New York: Routledge, 2003), 75-76. 74 Seneca, Ep. 64.2. 75 Seneca, De ira 3.36.1-3, ed. Reynolds, 122-23: Omnes sensus perducendi sunt ad firmitatem; natura patiens sunt, si animus illos dest corrumpere, qui cotidie ad rationem reddendam vocandus est. Faciebat hoc Sextius, ut con-summato die, cum se ad nocturnam quietem recepisset, interrogaret animum suum: Quod hodie malum tuum sanasti? Cui vitio obstitisti? Qua parte melior es? Desinet ira et moderatior erit quae sciet sibi cotidie ad iudicem esse veniendum. Quicquam ergo pulchrius hac consuetudine excutiendi totum diem? Qualis ille somnus post rec-ognitionem sui sequitur, quam tranquillus, quam altus ac liber, cum aut laudatus est animus aut admonitus et specu-lator sui censorque secretus cognovit de moribus suis! Utor hac potestate et cotidie apud me causam dico. Cum sublatum e conspectus lumen est et conticuit uxor moris iam mei conscia, totum diem meum scrutor factaque ac dicta mea remetior; nihil mihi ipse abscondo, nihil transeo. Quare enim quicquam ex erroribus meis timeam, cum

30

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possim dicere .: Janine Fillion-Lahille, Le De ira de Snque et la phi-losophie des passions (Paris: Klincksieck, 1984), passim and esp. 2, 242, 263, 271; William V. Harris, Restraining Rage: The Ideology of Anger Control in Classical Antiquity (Cambridge, MA: Harvard University Press, 2001), 220-23, 229-63. [ : . // : -, , / , , .. . .: -- ; , 1998. . 236]. 76 Seneca, De ira 3.36.4-3.38.1. 77 Seneca, De beata vita 17.3-4; Ep. 83.2. 78 Seneca, De brevitate vitae 10.2; De tranquillitate animi 6.1; Ep. 16.2, 28.10, 118.2-3. 79 Seneca, Ep. 3.4, ed. Reynolds, 1:5: Quidam quae tantum amicis committenda sunt obviis narrant, et in quaslibet aures quidquid illos urit exonerant; quidam rursus etiam carissimorum conscientiam refomidant et, si possent, ne sibi quidem credituri, interius premunt omne secretam. [ : - . . . / . ; . ; . . -. .: , 1986, . 36 ( )]. 80 Seneca, De otio; . Ep. 8.1.

31

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81 Seneca, Ep. 23.7, ed. Reynolds, 1:65: Dicam: ex bona conscientia, ex honestis consiliis, ex rectis actionibus, ex contemptu fortuitorum, ex placido vitae et continuo tenore unam prementis viam. [ : . . . 65]. 82 Seneca, De beata vita 20.4, 20.5, ed. Reynolds, 185, 187: nihil opinionis causa omnia conscientia faciam; tes-tatus exibo bonam me conscientian amasse. . : Ibid. 1.19; Ep. 24.12. 83 Seneca, De beneficiis 4.12.4, ed. Franois Prechac, 2 vols. (Paris: Les Belles Lettres, 1926-29), 1:110-11: Eadem in benefico ratio est: nam cum interrogaveris, respondebo: bonam conscientiam . . Ibid. 4.21.5. Cf. Nan-cy Sherman, The Look and Feel of Virtues, Virtue, Norm, and Objectivity: Issues in Ancient and Modern Ethics, ed. Christopher Gill (Oxford: Clarendon Press, 2005), 61-63, 69-78, , - . 84 Seneca, De clementia 1.1.1-4, ed. Franois-Rgis Chaumartin (Paris: Les Belles Lettres, 2005), 2-4: Quamvis enim recte factorum verus fructus sit fecisse nec ullum virtutum pretium dignum illis extra ipsas sit, iuvat inspicere et circumire bonam conscientiam, ... ita loqui secum: Egone ex omnibus mortalibus placui electusque sum, qui in terries deorum vice fungerer? ... Hodie diis inmortalibus, si a me rationem repentant, adnumerare genus humanum paratus sum.

32

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85 Seneca, De brevitate vitae 10.2, ed. Reynolds, 251: omnia acta sunt sub censura sua. . Ibid. 10.5. 86 Seneca, Ep. 95.8-9, 95.37-41, 95.43-45, 95.57-64; . Ep. 94.25-26. . Rainer Zller, Die Vorstellung vom Willen in der Morallehre Senecas (Mnchen: K. Saur, 2003) , . , Inwood, Reading Seneca, 102-56, voluntas . Voelke, LIde de la volunt, 17-18, 30-49, 90-95, 131-39, 161-70, 174-79, 189-99; Dobbin, Comm. on Epictetus, Discourses, 220; Susanne Bobzien, Determinism and Freedom in Stoic Philoosphy (Oxford: Clarendon Press, 1998), 250-313; P. Hadot, Philosophy as a Way of Life, 84; Veyne, Seneca, 64-65 . Zller (as above), 90-93, 130-53, 179-89, 233-54; , , Sorabji, Self, 44-45, 178, 181-85. - Paolo Impara, Seneca e il mondo del volere (Roma: Edizioni Abete, 1986). 87 Seneca, Ep. 122.14. 88 Seneca, Ep. 43.4-5, ed. Reynolds, 1:113-14: Rem dicam ex qua mores aestimes nostros: vix quemquam invenies qui possit aperto ostio vivere. Ianitores conscientia nostra, non superbia opposuit; sic vivimus, ut deprendi sit subito aspici. Quid autem prodest recondere se et oculos hominum auresque vitare? Bona conscientia turbam advocat, mala etiam in solitudine anxia sollicita est. Si honesta sunt quae facis, omnes sciant; si turpia, quid refert neminem scire cum tu scias? O te miserum si contemnis hunc testem! [ : . -. . 93].

33

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89 . , , , , .. . . . 90 Seneca, Ep. 97.12-16, ed. Reynolds, 2: 404-5: Alioquin, ut scias subesse animis etiam in pessima abductis bona sensum nec ignorari turpe sed negligi; omnes peccata dissimulant et quamvis feliciter cesserint, fructu illorum utun-tur, ipsa subducunt. At bona conscientia prodire vult et conspici: ipsas nequitia tenebras timet. ... Quare? Quia scel-era prima illa et maxima peccantium est poena peccasse ... Sed nihilominus et hae illam secundae poenae premunt ac sequuntur, timere semper et expavescere et securitate diffidere; ... hic consentiamus, mala facinora conscientia flagellari, et plurimum illi tormentum esse eo quod perpetua illam sollicitudo urget ac verberat, quod sponsoribus securitatis suae non potest credere. . Ep. 105.7-8 [ : . // RoyalLib.ru http://royallib.ru/read/seneka_lutsiy/nravstvennie_pisma_k_lutsiliyu.html#686080 ( 22.10.2013)] 91 Seneca, Ep. 97.15-26. 92 Seneca, Ep. 112.4, ed. Reynolds, 2:472: Homines vitia sua et amant et oderunt. .: Voelke, LIde de la vol-unt, 172-75; Zller, Die Vorstellung vom Willen, 44-45; Thomas Bnatoul, Faire usage: La pratique du Stocisme (Paris: J. Vrin, 2006), 100-105, 109-12. [ : . . . 232]. 93 testimonia .: Cicero, De fato 18.42-19.43 Aulus Gellius, Noctes atticae 7.2.11-12. : Bobzien, Determinism and Freedom. . Margaret R. Graver, Stoicism and Emotion (Chicago: University of Chicago Press, 2007), 63-64.

34

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The impartial rule of the conscience: John Chrysostoms reflections on to syneidos

The metaphor of the conscience as an inner judge that inescapably tortures the sinner

through the condemnation of his evilness and the countering to him what the moral good actually

is doubtlessly belongs to the most beloved images by Chrysostom in his homilies. Especially fo-

cusing on the crucial relation to syneidos metanoia, this present paper aims to reconstruct the

conceptual frame and reasons for such a centrality within the Christian ethics of the Bishop of

Constantinople, as well as remarking upon the philosophical relevance of his reflections on to

syneidos.

Keywords: John Chrysostom, conscience/to syneidos, repentance/metanoia, Pagans and

Christians

I.

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99 Iohannes Chrys. In Genesim, hom. 5, c. 2. MPG 53. Paris, 1862. P. 50, 26-33. Id. In Iohannem, hom. 14, c. 2. MPG 59. Paris, 1862. P. 94,39-44. 100 Moreschini C. Storia della filosofia patristica. Brescia, 2004. P. 625 [trans. EE].

38

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39

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105 Cfr. Mt 3.1-17; Mt 4.17; Mk 1.1-15; Lk 15.1-32; Lk 24,46-47; 2 Cor 3.16; 2 Cor 7.8-10; 2 Pt 3.9. 106 Cfr. Iohannes Chrys. De paenitentia, hom. VI, c. 5. MPG 49. Paris, 1862. P. 322,40sqq. Id. Ad Theodorum lap-sum I, s. 7, ed. by J. Dumortier. SC 117. Paris, 1966, P. 110sqq. Ibid., s. 17, P. 184-190. Id. Expositiones in Psal-mos, In Ps. 147, c. 3. MPG 55. Paris, 1862. P. 481-483. 107 Id. Ad populum Antiochenum, hom. 12, c. 3-4. MPG 49. P. 131,34sqq. Ibid., hom. 13, c. 3, P. 140,47sqq. 108 Id. De Anna, sermo 1, 3. MPG 54. Paris, 1862. P. 636,10sqq.

40

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41

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42

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117 Cfr. Id. Cat. ad illuminandos, cat. 1, s. 28. SC 50. P. 122-123. Id. De paenitentia, hom. I, 2-4. MPG 49. P. 279-284. 118 Kant I. Kritik der reinen Vernunft. AA III. Berlin, 1904. P. 522, 34 [B 833]. 119 Ibid. P. 525, 19-26 [B 837]. [trans. by F.M. Mueller. New York, 21922, URL: http://oll.libertyfund.org/index.php?option=com_staticxt&staticfile=show.php%3Ftitle=1442&Itemid=27 (date ac-cessed 27.10.13)], [italics EE]. 120 Ibid. P. 525,14-15 [B 837]. [trans. by F.M. Mueller, cfr. supra]. 121 Iohannes Chrys. De paenitentia, hom. III, 1. MPG 49. P. 293,7sqq. Id. De diabolo tentatore, hom. 2, c. 6. MPG 49. P. 264,2sqq. Id. In epist. ad Hebraeos, hom. 9, c. 4. MPG 63. P. 81,19sqq. 122 Cfr. Id. In epist. ad Romanos, hom. X, c. 3. MPG 60. P. 459, 50-58. Ibid. hom. XII, c. 7. P. 503, 50-57. Id. In epist. I ad Corinthios, hom. XXII, c. 4. MPG 61. Paris, 1862. P. 186, 36-43. Id., In epist. ad Ephesios, hom. XIII, c. 2. MPG 62. Paris, 1862. P. 96, 52-63. 123 Cfr. e.g. Seneca L.A. Ep. mor. ad Lucilium, l. I, ep. 12.9. P. 30. Ibid., l. V, ep. 43.4-5, P. 121.

43

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129 Iohannes Chrys. In epist. II ad Timotheum, hom. 5, c. 3. MPG 62. Paris, 1862, P. 628,11sqq. [trans. by P. Schaff. NPNF vol. 13. Buffalo, NY, 1889. P. 494]. 130 Plato, Gorgias, 474c-477e. 131 Several references in: Chadwick H. Art. Gewissen. // RAC, vol. 10. Stuttgart, 1978. P. 1025-1107, here: P. 1049-1050. Cfr. Reiner H. Art. Gewissen . // HWPh, vol .3. Basel, 1974. P. 574592, here: P. 574-578. 132 Cfr. supra. Cfr. Iohannes Chrys. In epist. ad Romanos, hom. XXIII, 3. MPG 60. P. 613,9sqq. 133 Cfr. Vegetti M. Letica degli antichi. Roma-Bari, 72002. P. 225-230.

45

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46

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47

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48

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umka-76@list.ru

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Conscience in the understanding of authors Philokalia

Understanding the moral regulations, in particular, the phenomenon of conscience and its

actualization in an act of repentance and confession, is one of the ethical problems, the solution

of which is associated with the spiritual and moral condition of the person. Division of Christian-

ity into eastern and western branches led to a different understanding of the phenomenon.

Keywords: conscience, repentance, confession, moral regularities.

-

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albutius@gmail.com

Conscientia synderesis

, synderesis -

. Synderesis ,

: .

, -

. -

.

: conscientia, synderesis, , , -

,

onscientia and synderesis in the philosophy of Thomas Aquinas

The article discusses the question of the role of the concept synderesis within the Aqui-

nass ethical and legal thought. Synderesis is a natural habitus, conscious of the foundations of

the natural law: should be seeking to do good and avoid evil. The most universal, and then the

concrete postulates of ethics and law are drown from this foundations by using of demonstrative

reasoning. This principle also allows us to solve the dilemma of misguided conscience.

Keywords: conscientia, synderesis, Thomas Aquinas, practical reason, demonstrative rea-

soning, dilemma of the misguided conscience

,

, , .

, , , conscientia, -

-, -

,202 synderesis, , -

202 onscientia , , onscientia , , , , , , , (S. th., I, 79, 13); on-scientia, cum alio scientia (S. th., I, 79,

68

mailto:albutius@gmail.com

,203

, .

, , ,

.

, synderesis , , -

, ,

, ratio superior ratio inferior, ( ) , -

(, 204), -

, (scintilla conscientiae),

-, synderesisa

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205 .. -

, , -

, , (

, ),

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, 206 207, -

13), , - , , () . 203 , , synderesis (Pieper Josef. Living the Truth. San Francisco: Ignatius Press, 1989.), Gewissensurschatz . 204 De Trin., XII, 7, 12 (P.L. 42; 1007). 205 Potts, Timothy C. Conscience in medieval philosophy. New York: Cambridge University Press, 1980. 206 synderesis (1978), , , , . , , , , . (Agamben, Giorgio. Infanzia e storia. Guilio Einaudi, 1978. . . .: Agamben, Giorgio, Infancy and History: The Destruction of Experience. New York: Verso Books, 1996. P. 30). , - synderesis - . .: Ojakangas M. Conscience, the remnant and the witness: Genealogical remarks on Giorgio Agamben's ethics. Philosophy & Social Criticism, vol. 36, no. 6, 2010. P. 697-717. 207 . : MacIntyre, Alasdair. Whose Justice? Which Rationality? Notre Dame: University of Notre Dame Press, 1988. P. 184-188; . : Langston, Douglas C. Conscience and Other Virtues: From Bonaventure to MacIntyre. Penn-sylvania University Press. 2008; Lutz, Christopher Stephen. Tradition in the Ethics of Alasdair MacIntyre: Relativ-ism, Thomism, and Philosophy, Lanham, MA: Rowman and Littlefield, 2004. P. 174-175; Bavister-Gould, Alex. The Uniqueness of After Virtue (or Against Hindsight) // Analyse & Kritik 30/2008. Lucius & Lucius, Stuttgart. P. 5574. (MacIntyre, Alasdair. Three Rival Versions of Moral Enquiry: Encyclopedia, Genealogy, and Tradition. Notre Dame, Ind.: University of Notre Dame Press, 1990.) - , .

69

.208

,

( XVI) , -

1991 , .209

,

, , -

, -

. -, , , -

syneidesis, ,

synderesis210 ( synteresis syntheresis211).

. .

(. 347-419), , , .

, ,

, - .

, , ,

( ) (

, ), ,

.212

208 - , , .. : Verplaetse, Jan. Localizing the Moral Sense: Neuroscience and the Search for the Cerebral Seat of Morality, 1800-1930. N-Y.: Springer, 2009. 209 Ratzinger, Joseph. Conscience and Truth, Braintree, MA: Pope John XXIII Medical-Moral Research and Educa-tion Center, 1991. . 210 , synderesis , 1879 . , Nitzsch F. ber die Entstehung der scholastischen Lehre von der Synderesis - ein historischer Beitrag zur Lehre vom Gewissen // Jahrbuch fr protestantische Theologie, 5 (1879). S. 492-507. (.: Leiber R. Name und Begrilf der Synteresis // Philosophisches Jahrbuch, 25 (1912). S. 372-392; Hebing J. ber conscientia und conservatio im philosophischen Sinne bei Romern von Cicero bis Hieronymus. Ibid., 35 (1922). S. 121-135, 215-231, 298-326; Schmeider K. Die Synderesis und die ethischen Werte. Ibid., 47 (1943), S. 145-159, 297-307; Waldmann M. Synteresis oder Syneidesis - ein Beifrag zur Lehre vom Gewissen // Theologisches Quartalschrift. 119 (1938). S. 332-371; Blic J. de Conscience ou synderese? // Revue dascitique et de mystique, 25 (1949)), - . : synderesis , , , syneidesis , ( conscientia). conscientia. ( - ) synderesis. .: Crowe M. B. The Changing Profile of the Natural Law. The Hague: Martinus Nijhoff, 1977. P. 123. 1898 XI XII ., syneidesis, synderesis, , . 211 , (15751627) : , Syntheresis, - (Carpenter, Richard. The Conscionable Christian, three sermons preached before the judges of the cir-cuit in 1620. London, 1623. P.42.). 212 , 25 (Origenes, Horn, in Ezech., I, 16 (P.G., 13; 681; cf. P. L. 25; 706-707), . , .

70

?

synderesis, -

, ,

, -

. , , -

. , .213 -

, , -

: ,

; , ;

, , ,

. , ; ...

; -

.

, ,

. ... . ...

;

(. 1:5-18). , , -

, :

, , -

... ,

, syneidesis, (scintilla

conscientiae), , ,

, ,

. -

, - , , ,

.214

. .: Krieg, Douglas. Ori-gen, Plato, and conscience (synderesis) in Jeromes Ezekiel commentary // Traditio Vol. 57 (2002). P. 67-83. 213 S. Eusebii Hieronimi Stridonesis Presbyteri. Commentariorum in Ezechilem prophetam. 1, 6. PL t. 25, col. 22. 214 . : Potts, Timothy C. Conscience in medieval philosophy. New York: Cambridge University Press, 1980. P. 689. Lottin, Odon, O.S.B., Psychologie et morale aux XIIe et XIIIe si-cles. Tome II. Problmes de morale. Louvain, 1948 P. 103-104: Plerique, juxta Platonem, rationale animal et iras-citivum et concupiscitivum ... ad hominem et leonem ac vitulum referunt. ... Quartamque ponunt quae super haec et extra haec tria est, quam Graeci vocant synteresin, quae scintilla conscientiae in Cain quoque pectore, postquam ejectus est de paradiso, non extinguitur, et qua victi voluptatibus, vel furore, ipsaque interdum rationis decepti similitudine nos peccare sentimus. Quam proprie aquilae deputant, non se miscentem tribus, sed tria errantia corri-gentem. ... Et tam hanc ipsam quoque conscientiam. ... cernimus praecipitare apud quosdam et suum locum ammit-tere, qui ne pudorem quidem et verecundiam habent in delictis. Hieronymus, Comm, in Ezech., I, 1 (P. L., 25; 22).

71

, syneidesis

. , , (

(7.85)) ( ), -

, . syn-

deresis , , synteresis,

suntereo, ( 6:20; . 9), -

, ,

syn-hairesis (con-electio) prohairesis. -

, -

, ,

.

, ,

synderesis . ,

, 842 , , -

, .215 , -

, ,

, , synderesis,

scintilla rationis: ,

, . -

, , , , -

.216 ,

, , .

XII synderesis (.1160-

1165), (. 1170), Summa super Decretum

(1177-1179), .217

synderesis , -

, ratio superior, ,

- (

, synderesis ).

215 Hrabanus Maurus, Comm, in Ezech., I (P. L., 110; 508). 216 Liber Sententiarum, III, d. 39, par. 3 (P. L., 192; 747). 217 , synderesis : Lottin, Odon, O.S.B. Psychologie et morale aux XIIe et XIIIe sicles. Tome II. Problmes de morale. Louvain, 1948. P. 103-349. : Potts, Timothy C. Conscience in medieval philosophy. New York: Cambridge University Press, 1980, . .: .. XIII-XVI . .: - .-. -, 2005.

72

synderesis conscientia -

(. 1236), Summa de Bono (. 1230). -

, , synderesis,

conscientia synderesis ,

conscientia , synderesis -

. synderesis : -

, . Synderesis

, .

synderesis .

synderesis (-

, , 218) ( -

219 ).

synderesis ,

conscientia, : conscientia

, synderesis , .. -

.220 -

, conscientia

: , , -

(.. synderesis ), ,

.

conscientia synderesis -

, ,

, , , -

.

.

, (Sent., lib. 2 d. 24 q. 2 a. 3:

synderesis ) 16 ( synderesis, -

: 1) synderesis ?, 2)

synderesis ?, 3) synderesis - ?) 17 (

conscientia) .

218 .: Ethics and Political Philosophy. Vol. 2. The Cambridge Translations of Medie-val Philosophical Texts / Ed. Arthur Stephen McGrade, John Kilcullen, and Matthew Kempshall. N-Y.: Cambridge University Press, 2000. P. 186-199, Langston, Douglas C. Conscience and Other Virtues: From Bonaven-ture to MacIntyre. Pennsylvania University Press. 2008. 219 : Stanley B. Cunningham. Reclaiming Moral Agency: The Mor-al Philosophy of Albert the Great. Washington, D.C.: Catholic University of America Press, 2008. 220 Bonaventura. In 2 Sent. 39, 2, 1.

73

synderesis, -

.221

, synderesis -

conscientia222 .223 -

: synderesis ,

conscientia, conscientia

synderesis. , synderesis

.

, ,

, synderesis

. , -

, -

. -

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synderesis. , -, synderesis -

, ,

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synderesis , -

.224

synderesis

( , , -

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synderesis

), , -

221 Synderesis : I, q. 79, aa. 12-13, I-II, q. 94, a. 1 ad 2; I-II q. 47, a. 6, ad 1 ad 3. .: Crowe M. B. The Changing Profile of the Natural Law. The Hague: Martinus Nijhoff, 1977. P. 138 . 222 , : S.th. I-II, 94 q., 1, ?: conscientia, sive synderesis, est lex intellectus nostri; : Sent., lib. 2 d. 24 q. 2 a. 4 ad 3: tota virtus conclusionis ex primis principiis trahitur; et inde est quod conscientia et synderesis frequenter pro eodem accipiuntur. 223 Sent., lib. 2 d. 24 q. 2 a. 3 ad 2: rationalis pars non simpliciter vocatur synderesis, sed secundum quod talem habi-tum concernit. 224 Celano Anthony. The relation of prudence and synderesis to happiness in the medieval commentaries on Aris-totle's ethics // The Reception of Aristotles Ethics / Jon Miller (ed.), Cambridge University Press, 2013. P. 150-151.

74

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225 Patet autem sensu aliquid moveri, utputa solem. S.C.G., lib. 1 cap. 13 n. 3. 226 Oportet igitur esse primum motorem separatum omnino immobilem, qui Deus est. S.C.G., lib. 1 cap. 13 n. 28. 227 Unde et anima humana, quantum ad id quod in ipsa supremum est, aliquid attingit de eo quod proprium est an-gelicae naturae; scilicet ut aliquorum cognitionem habeat subito et sine inquisitione quamvis etiam quantum ad hoc inveniatur Angelo inferior, in quantum in his etiam veritatem cognoscere non potest nisi a sensu accipiendo. De ver. q. 16 a. 1. Unde et in natura humana, in quantum attingit angelicam, oportet esse cognitionem veritatis sine inquisitione et in speculativis et in practicis; et hanc quidem cognitionem oportet esse principium totius cognitionis sequentis, sive practicae sive speculativae, cum principia oporteat esse certiora et stabiliora. Unde et hanc cognitionem oportet homini naturaliter inesse, cum haec quidem cognitio sit quasi seminarium quoddam totius cognitionis sequentis; et in omnibus naturis sequentium operationum et effectuum quaedam naturalia semina praeexistant. Sent., lib. 2 d. 24 q. 2 a. 3 228 licet ad determinationem cognitionis eorum sensu et memoria indigeamus. Sent., lib. 2 d. 24 q. 2 a. 3. . : S.th., I, 79,12. 229 Unde et hanc cognitionem oportet homini naturaliter inesse, cum haec quidem cognitio sit quasi seminarium quoddam totius cognitionis sequentis; et in omnibus naturis sequentium operationum et effectuum quaedam natu-ralia semina praeexistant. Sent., lib. 2 d. 24 q. 2 a. 3 230 multa praecepta legis naturae in seipsis, quae tamen communicant in una radice. S.th. I-II, q. 94 a. 2 ad 2.

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231 ( , 1105b-19): , . 232 habitus .: Satolli, Cardinal. De habitibus. Doctrina S. Thomae Aquinatis in III, qq. 49-70 Summae Theologiae. Rome: Propagation of the Faith, 1897; Roton, Placide de. O.S.B., Les Habitus. Leur caractere spirituel. Paris: Labergerie, 1934; Klubertanz, George. Habits and Virtues. New York: Appleton-Century-Crofts, 1965. 233 .: Nicomachean Ethics 2, 6 (1106b36); Eudemian Ethics 1, 10 (1227b8). 234 Kenny, Anthony. Introduction // Summa Theologiae: Volume 22, Dispositions for Human Acts: 1a2ae. 49-54 Cambridge: Cambridge University Press, 1990. P. 21. 235 Si synderesis sit potentia, oportet quod sit potentia rationalis. Rationales autem potentiae se habent ad opposita. Ergo synderesis ad opposita se habebit; quod patet esse falsum, quia semper instigat ad bonum, et nunquam ad malum. De veritate, q. 16 a. 1 s. c. 1 236 Nicomachean Ethics 1, 9 (1099a). . . .. : . // . . . 4 . . 4. .: , 1984. C. 66-67. 237 , : , , . , , , - (I-II, 94 Q., 2, - ?). Hoc est ergo primum praeceptum legis, quod bonum est faciendum et prosequendum, et malum vitan-dum. Et super hoc fundantur omnia alia praecepta legis naturae, ut scilicet omnia illa facienda vel vitanda pertineant ad praecepta legis naturae, quae ratio practica naturaliter apprehendit esse bona humana. 238 omne totum est majus sua parte, et hujusmodi. Sent., lib. 2 d. 24 q. 2 a. 3. 239 Et haec est synderesis, cuius officium est remurmurare malo, et inclinare ad bonum 16, 2; : S. th. I. q. 79. a. 12. 240 praeceptis Dei obediendum fore, et sic de aliis. Sent., lib. 2 d. 24 q. 2 a. 3.

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