Conscience and its recovery : from the Frankfurt School to feminism
著者
書誌事項
Conscience and its recovery : from the Frankfurt School to feminism
（Studies in religion and culture）
University Press of Virginia, 1993
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注記
Includes bibliographical references and index
内容説明・目次
内容説明
The lack of moral conscience in contemporary society is frequently noted and lamented, but how valid is the idea of "conscience" today? Does it have a referent, or is the concept merely rhetorical? Guyton B. Hammond proposes in this book that the concept is valid, but that for its utopian possibilities to be recovered, it must be revised. He builds upon earlier theories toward the construction of a Post-Puritan, Post-patriarchal, Post-bourgeois interpretation of conscience that is viable for the present age. Hammond explores the two dominant and opposing theories of conscience - the traditional view, holding that it springs from an innate sense of "right" that, if violated, induces guilt; and its Freudian opposite, which defines conscience as a manifestation of family values springing from the internalisation of parental admonitions - and finds that neither is completely in accord with contemporary experience. Drawing on the Frankfurt school, Paul Tillich's theology, feminist psychoanalytic theory, and family studies research, Hammond constructs an alternative approach to the Westem idea of conscience.
The concept, as he frames it, examines the self from the standpoint of an ideal future. The excesses of Western individualism are currently under attack, and many critics point to "intersubjectivity" as a more fulfilling type of self-formation. Hammond adds that this intersubjectivity is partly intergenerational and that an aspect of the self's identification with the Other involves the internalisation of parental authority; but it is the parental authority or conscience that the child encounters, and this conscience already has a cultural content. This conscience not only provides control and limit, but proffers vocation, meaning and an ideal self. Hammond argues that to recover conscience in its full positive dimensions requires changes in the family and in the prevailing ideologies of mothering and fathering. If fathers participate fully in nurturance and if mothers participate fully in modelling autonomy, the resulting internalisation will tend to lose its authoritarian quality. It is the voice of the perfected self in perfected community that we must seek to recover.
This work should be of interest to educated nonspecialists as well as to feminist, social and theological critics.
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