Совесть как религиозно-философская проблема: экзистенциально-антропологический анализ тема диссертации и автореферата по ВАК РФ 09.00.13, кандидат наук Щуплов Павел Алексеевич

• Щуплов Павел Алексеевич
• кандидат наук
• 2020

Оглавление диссертации кандидат наук Щуплов Павел Алексеевич

ВВЕДЕНИЕ

Глава1: Антропологический кризис и способы

преодоления

1.Проблема двойственности человеческого существа: понятие эксцентрической позициональности

2.Свободное мифотворчество как уникальный способ самопознания

3.Истина с человеческим лицом: проблема совести в философиисоветского периода

Глава 11:Социальная метафизика совести

1. Совесть как принцип героического

формирования

2. Совесть как духовное оружие и основа всякой религиозного

сознания

3. Совесть как сотрудничество человека и Бога

Глава III: Героическая топика чистой совести

1.Совесть и проблема бессмертия

2. Совесть как забота о

себе

3. Совесть в контексте экзистенциальной философии М. Хайдеггера и Ж. П. Сартра

ЗАКЛЮЧЕНИЕ

СПИСОК ЛИТЕРАТУРЫ

Введение диссертации (часть автореферата) на тему «Совесть как религиозно-философская проблема: экзистенциально-антропологический анализ»

ВВЕДЕНИЕ.

Актуальность темы исследования. В нашем исследовании мы исходим из положения, согласно которому совесть естьфилософский ключ, обеспечивающий работу самопознания. Поэтому совесть рассматривается как некоторая безусловная ценность. С религиозной точки зрения совесть связывает человека с Богом, а со светской - совесть являет собой принципчести и благородства. Сегодня зачастую недооценивается метафизический и социальный аспекты совести. В работе «Предназначение человека. Опыт парадоксальной этики» Н. А. Бердяев отмечал: «совесть твоя никогда не должна определяться социальностью, социальными группировками, мнением общества, она должна определяться из глубины духа, т. е. быть свободной, быть стоянием перед Богом, но ты должен быть социальным существом, т. е. из духовной свободы определить свое отношение к обществу и к вопросам социальным» 1 . Отсюда совесть понимается как свободное стояние перед Богом, или метафизическое начало, определяющее отношения человека и общества. Поскольку исследованиям совести уделяется маловнимания, возникает необходимость восполнить этот пробел. Это должно быть сделано средствами философской антропологии, методы которой позволяют комплексно исследовать аспекты духовной и психосоциальной жизни человека, являющегося, парадоксальным образом, субъектом и объектом исследования. Актуальность совестной проблематики обосновывается еще и тем, что функциональные нормы, сложившиеся при старом порядке, оказываются непригодными в условиях новой реальности. Сегодня, традиционные механизмы совести, обеспечивающие человечность социальных отношений, находятся в упадке, что является своего рода вызовом современности, на который должна ответить совесть.

Ницше уделял особенное внимание совести, считая её свойством высших аристократических натур. Совесть противоречива, а наличие

совести, по мысли философа, предполагает умение сносить противоречия.Проблема совести, в отличие от проблемы сознания, напрямую связана с практической стороной жизни, поэтому её актуальность в контексте жизни современного общества непреходяща. В повседневной жизни человек способен глушить в себе голос совести, которому, по Хайдеггеру, надо внимать в тишине. Совесть является непреходящей ценностью всех, кто мыслит самостоятельно, кто способен оказывать сопротивление вселенской инерции. Ницше писал «что говорит твоя совесть? Ты должен стать тем, кто ты есть»2. Отсюда серьезное исследование совести не может не затрагивать экзистенциально-личностный аспект исследователя.

Обращение к совести, будучи, по существу, обращением к себе - к самому ценному, является своего рода испытанием на прочность. Проходя через отчаяние, страх, боль, человек формируется как личность. Совесть открывает человеку самые темные стороныего «я», о существовании которых он может и не догадываться. Обнаруживая на опыте переживаний амбивалентность страхов и желаний, совестящийся человек познает себя. Освобождая от ложных авторитетов, совесть возлагает ответственность на каждого человека. По совести человеку свойственно сомневаться, искать, ошибаться. Человек не является совершенным существом, как не является вещью, его бытие не сводимо к функциональному исполнению служебных обязанностей.

Проблема совести имеет личный и социально-метафизический характер. Совесть свободна от внешних догм и авторитетов. Однако совесть имеет авторитет в лице истины, что постигается как любовь, как стремление, противоположное стагнации, всякой инерции. Стремление, или движение свойственно как отдельным людям, так и эволюционному процессу в целом.

Ввиду общепринятого в светских государствах регламента о свободе совести совесть исследуется мало. Но, не смотря на существующий закон,

свобода совести нарушается. Совесть напрямую связана с политико-социальной жизнью и является регулятором общественных отношений. Таким образом, индивидуальная совесть имеет практическое значение в контексте жизни общества и потому может исследоваться в политическом и социальном аспектах. Актуальная совесть говорит о проблемах свободы слова, о правах человека, - о проблемах пространства и времени. Таким образом, актуальность темы совести выходит за пределы сугубо теоретико-кабинетных рассуждений и затрагивает практические стороны жизни. Политтехнологи задают общественные ожидания, фабрикуют общественное мнение и системы ценностей, что не может не вызывать вопросов совести. Маркетинг ответственен за создание проектов, манипулирующих сознанием масс, что поощряется государством, которое, по идее, должно охранять и защищать жизнь своих граждан от такого рода эксплуатаций. Отсутствие независимых представительств, которые выражали бы общественное мнение, придает актуальности и практической значимости исследованиям индивидуальной совести.

Степень научной разработанности проблемы. По проблеме совести велись сосредоточенные дискуссии схоластов длительный период западноевропейской истории. Совесть как моральное чувство, убежденность или независимость индивида, целиком и полностью находилась в подчинении церкви, власть которой отождествлялась с властью Бога. В Новое время, что совпадает с реформацией церкви, вопрос о совести мало-помалу упраздняется - становится частным, личным делом. Сегодня мы наблюдаем восстановление поместных церквей как властных институтов, чтопротиворечит идее Вселенской Церкви. Все это по причине закона о свободе совести, что отнюдь не способствует совести. Поэтому существует необходимость в разработке индивидуальной совести.

Для православия вопрос о совести никогда не стоял столь остро как

3Щуплов П. А. Коррупция и терроризм: политика страха//Конфликтология. Санкт-Петербург: Фондразвитияконфликтологии. 2016. №4 С. 290

длякатолической и протестантской церквей. Лишь, начиная с Х1Хвека, вопрос о совести получает развитие. Религиозный экзистенциалист Н. А. Бердяев был философом совести не в меньшей степени, чем философом свободы. Он много писал о совести, которая, будучи, по определению свободной и независимой, становится основой творческой личности.

В период СССР проблемой совести занимались мало, но стоит выделить, по крайней мере, двух мыслителей, занимавшихся данной проблемой. Во-первых, это Я. А. Мильнер-Иринин, изложивший стройную философскую систему в книге «Этика, или принципы истинной человечности». В данной работесодержится фундаментальный анализ совести. Философ рассматривал совесть как наивысшее, не позволяющее врать, чувство. Также проблемой совести в СССР занимался О. Г. Дробницкий. В этой связи особого внимания заслуживает статья «Проблема совести в моральной философии», вышедшая в 1972. В этих работах совесть понималась по-разному, что составляет исследовательский интерес. Мильнер-Иринин понимал совесть в контексте связки обыденное -сакральное, Дробницкий рассматривал чисто светский аспект.

Среди современных отечественных исследований по данной тематике стоит выделить историко-философскую работу О. Э. Душина «Исповедь и Совесть в западноевропейской культуре XIII - XVI вв.». Проблема совести входит в сферу научных интересов известного ученого Р. Г. Апресяна, заведующего сектором этики института философии РАН. Таким образом, совесть - не научная проблема в строгом смысле слова, но классическая философская проблема, имеющая широкое значение.

Объект исследования: объектомисследования являетсясовесть как внутренний голос.

Предмет исследования: философский анализ совести, понимаемой как содействие человека и Бога.

Цель исследования- проведение философского и антропологического

анализа совестного феномена на основе философской и религиозной литературы.

Задачиработы можно обозначить следующими пунктами:

1.Прояснить, что такое совесть: непосредственное внутреннее чувство или внутренний голос, принадлежащий генерализованномудругому, который требует соответствия мыслей, желаний, поступков индивида нормам и кодам культуры.

2.Рассмотреть возможность практического применения полученных знаний; показать, что совесть, либо же отрицание совести, с одной стороны, выступает основой техники самопознания и заботы о себе, а с другой способствует позитивным взаимодействиям между людьми.

3.Выявить конфликт, изначально присущий совести, в результате которого происходит разделение совести на «чистую» и «нечистую».

4.Показать деструктивные и конструктивные аспекты совести. 5 .Проанализировать совесть как существенное и неотъемлемое

человеческое свойство; раскрыть её как базисный позитивныйопыт.

6. Выявить не тождественность понятий совести, стыда, вины и долга.

7. Раскрыть экзистенциальную икоммуникативную функцию совести. 8.Через обращение к описанию даймонов Платона, указать на

сущностную связь совести с культурной деятельностью.

Методологическая и теоретическая база диссертации.По ходу диссертационного исследования выявлена и исследована двойственная природа совести, соответствующая концепции «эксцентрической позициональности» Плесснера. Совесть обеспечивает признание ценностей, возможность культурной коммуникации и составляет путь приобщения к символическому пространству культурной и исторической памяти. Такой подход раскрывает коммуникативные возможности совести в пассивном режиме с точки зрения усвоения значений, смыслов и ценностей. Другая

стратегия исходит из самостоятельного, активного статуса субъекта совести. Её отражают те теории и концепции, где акцент делается на экзистенцию человека. В диссертации обобщаются работы Ницше, Юнга, Плесснера, Шелера, Фуко и др., в том числе отечественных мыслителей, с целью подсоединения индивидуальной и социальной стратегий совести.

Специфика исследования предполагает личную вовлеченность исследователя и осуществляется философско-научными методами - такими как экзистенциально-антропологический и духовно-религиозный методы. В работе широко применяются методы аналитики, критики, рефлексии и аргументации. Поскольку для описания проблемы используются различные методы, возникает впечатление эклектизма. Но строгая систематизация материала приводит к профанации сакрального измерения, к которому обращается совесть. Более приемлемым представляется интердисциплинарный подход.

Начная новизна исследования.Совестный феномен является актуальной проблемой, разработка которой имеет важное теоретическое и практическое значение. Научная новизна исследования выражается, с одной стороны, в реконструкции некоторых традиционных понятий модерна, а с другой в деконструкции некоторых, ставших общим правилом, представлений о должном. На базе существующих представлений о совести предпринимается попытка подсоединения социальной и индивидуальной стратегий совести. В эпоху девальвации ценностей, фабрикации и манипуляции общественным мнением, как никогда актуально развитие совести. В работах по светской этике о совести написано мало. Также обстоит дело и в христианской этике, где совесть связана с грехопадением и виной. Научная новизна исследования состоит в реконструкции совести как наивысшего духовного ориентира.

В диссертационной работе:

- Совесть утверждается в качестве экзистенциала, конституирующего человеческую личность.

- Совесть утверждается как техника самопознания.

- Рассматривается совесть в контексте проблемы бессмертия.

- Совесть утверждается как сотрудничество человека и Бога

Положения, выносимые на защиту:

1. Человек, как эксцентрическое существо, претерпевает разлад с самим собой, что обуславливает разлад с обществом. По причине двойственности человеческой природы существует противоречие между индивидуальным и общественным началом в человеке. Гармония же представляется компромиссом. Чистая совесть бескомпромиссна. Поэтому неизбежен конфликт сущего и должного. Внутренним стержнем совести является свободный дух, что есть постоянное непостоянство. Таким образом, мы можем говорить о двух формах совести - чистой и нечистой. Чистая совесть по ту сторону добра и зла, а нечистая - по сю: нечистая совесть есть моральная совесть.

2. Этика чистой совести предполагает гармонию, согласие с самим собой, со своей долей. Девизом чистой совести является выражение «атог£ай». Чистая совесть свободна от первородного греха. Чистая совесть делает человека ближе к Богу. Архетипом чистой совести является райское Древо жизни. Нечистая совесть есть следствие грехопадения. Нечистая, бунтующая совесть выступает против собственной причины. С позиции морали причиной загрязнения изначально чистой совести было любопытство. Любопытство есть стремление проникнуть в тайны бытия, что является неотъемлимым свойством человеческой природы. Нечистая моральная совесть бунтует против законов времени в то время как чистая совесть находится вне законов времени. Символом этой совести является Древо познания добра и зла. Таким образом, мы знаем две совести, причем одна является инобытием другой.

3. Чистая совесть свободна. Совесть побеждает страх. Чистая совесть освобождает бессознательное от оценочных категорий мышления. Очищение совести - это процесс становления богочеловека. Страх является фактором,

заглушающим голос совести. Таким образом, жизнь обществ держится на страхе взаимной ненависти. Человек, живущий по совести, свободен и его свобода предполагает гармонию внутреннего и внешнего мира.

4. Чистая совесть предполагает личную свободу от различных форм контроля. Власть же всегда предполагает ограниченность и разделенность. Чистая совесть предполагает победу над властью времени и смерти. Чистая совесть не нуждается в извинении. Жизнь по совести предполагает победу над властью времени. Победа над временем есть победа над собой. Такая метафизическая позиция представляется опасной с точки зрения общественного порядка, поэтому идеологи совести обычно стоят на позиции «недеяния», «непротивления». Теоретическая и практическая проблема совести заключается в решении этого парадокса.

5. Процесс очищения совести предполагает размышление наедине, поиск, стремление, отчаяние, сомнение. Совесть вопрошает о бытии из глубин небытия. Совесть есть экзистенциал, погружающий человека в тайны бытия. Поскольку «человеку свойственно ошибаться» («еггагеИитапитеБЬ)), человек есть существо ошибающееся. Лишь пока человек ошибается он остается человеком. Человек безупречный, ни в чем не совершающий ошибок, уже не есть человек, но есть божество или машина. Таким образом, совесть напоминает человеку о его божественном происхождении. Совесть является сердцевиной философского познания - лишь обращаясь к совести, проходя через горнило сомнений, человек познает себя. Знание себя предполагает знание собственной ограниченности. Знание себя выражено в словах Сократа: "я знаю, что я ничего не знаю". Это вечная истина служит человеку напоминанием о том, что он все еще человек.

Теоретическая и практическая значимость работы.Выявлено и исследовано две формы совести, отражающие природу человека. Согласно одному подходу, совесть связана с признанием общих моральных ценностей, она обеспечивает возможность коммуникации и раскрывается как путь приобщения к символическому пространству культурной и исторической

памяти. Другая стратегия исходит из самостоятельного, активного статуса субъекта совести.Теоретическая значимость работы в попытке подсоединения социальной и индивидуальной стратегий совести. Практическая значимость работы содержит в себе описание полученного опыта самопознания, что, в контексте человеческого капитала, обладает безусловной ценностью.

Апробация работы.Результаты и отдельные материалы исследования представлялись на следующих общероссийских и международных научных конференциях: Научная конференция «Реформация и Протестантизм в мировой истории» (Санкт-Петербург, 31 октября 2017 г.); Одиннадцатый ежегодный теоретический семинар «Поиск истины и правда жизни в пространстве современной культуры» (Санкт-Петербург, 13-14 ноября 2018 г.);Общероссийская научная конференция «Философско-религиозные проблемы биотехнологического улучшения человека» (Санкт-Петербург, 5 декабря 2018 г.). По теме диссертационного исследования опубликовано 5 статей, в том числе входящих в Перечень ВАК - 4 статьи. Основные положения и выводы диссертационного исследования излагаются в следующих статьях, опубликованных в рецензируемых научных журналах, рекомендованных ВАК:

1. Совесть как точка конфликта // Конфликтология. Санкт-Петербург: Фонд развития конфликтологии. 2016. №4. С. 417 - 434.

2. Коррупция и терроризм: политика страха // Конфликтология. Санкт-Петербург: Фонд развития конфликтологии. 2017. №2. С. 285 - 300.

3. Совесть как форма спонтанности // Общественные и гуманитарные науки на Дальнем Востоке. 2017. Т. XIV, вып. 3. С. 69 - 75.

4. Поиски истины: Люциферианская антропология // Поиски истины: сборник научных статей / под ред. О. Д. Маслобоевой. - СПб, Издательство: СПбГЭУ. 2018. С. 204 - 312.

Объем и структура работы. Диссертация состоит из введения, трёх глав, содержащих по три параграфа каждая, заключения, списка литературы, включающего в себя 101 источник, из которых 5 - на иностранном языке.

Глава I. Антропологический кризис и способы преодоления.

В первой главеизлагаются теоретические основания исследования. В связи с кризисом христианства, который был обозначен Ницше в концепции «Бог умер», обозначился антропологический кризис, выражающийся в обесценивании традиционных человеческих ценностей.Для общества потребления внутренний мир человека не имеет никакого значения. Антропологический кризис есть кризис христоцентрический. После Ницше задачей возникающих философских концепций является осмысление природы этого кризиса. Например, одной из таких концепций является концепция «восстание масс», которую представил испанский философ Хосе Ортеги-и-Гассета в 1929 году. Следствием эпохи «восстания масс» является возникновение поп-культуры. Христианство сегодня, как и 2000 лет назад, является контркультурой по отношению к культуре «верхов». В эпоху после постмодернизма возрастает влияние радикального ислама. В обстановке кризиса традиционных ценностей христианство должно проявить себя как религия силы.

Кризис, обозначенный как антропологический, отмечается немецким философом-антропологом Х. Плесснером в работе «Ступени органического и человек». Плесснер рассматривает человеческое существо как существо эксцентрическое или существо, не имеющее единого центра Бога. Концепция Плесснера исходит из констатации Ницше «смерти Бога» . Для обозначения ведомого духом, верующего человека мы вводим понятие концентрической позициональности. Кризис христианства, или антропологический кризис, есть кризис европейской культуры. Таким образом, движущей силой монотеизма сегодня становится ислам. Однако радикальный ислам, спонсируемый третьими лицами, представляет угрозу для европейского общества, поскольку является силой интервенционной. В этой связи актуальной темой является Новая Реконкиста.

В сложившихся непростых обстоятельствах реальными ценностями

представляются ценности сакральные, среди которых совесть. Внимание голосу совести делает возможным взаимопонимание и согласие между конфликтующими сторонами. Пока жив человек, совесть, как посредник между человеком и Богом, будет напоминать человеку о самом главном. Иначе антропологический кризис может обернуться антропологической катастрофой.

Двойственность человеческого существа является универсальной религиозно-философской и антропологической проблемой, решение которой зависит от каждого человека и от всех людей.

1. Проблема двойственности человеческого существа: понятие

эксцентрической позициональности.

Философ-антрополог Хельмут Плеснер основной характеристикой человека считал эксцентричность. Человек, в сущности, есть стремящееся, движущееся начало или дух, находящийся в постоянном непостоянстве. Дух есть метафизическая сверхчеловеческая сущность. Дух познает себя в разных формах и проявлениях. Дух есть внутренний стержень человека. Дух формирует личность. Свобода есть форма бытия духа. Природа - место обитания человека, но сущность человека принадлежит вечности. Проблема заключается в двойственности человеческой природы. Таким образом, положение Плеснера, согласно которому человек есть эксцентрическое существопредставляется проблемой, которая должна быть разрешена.

Понятие эксцентричности происходит из геометрии. Эксцентричность означает несимметричность относительно центра. В контексте философской антропологии эксцентричность означает непостоянство человеческой природы. Таким образом, человеческая природа выражается в постоянном непостоянстве, что есть оксюморон. Бытие личностью, напротив, предполагает определенное постоянство, что выражается в наличие таких

качеств как благородство и верность. Несмотря на человеческий фактор и эксцентрическуюпозициональность человеку все же свойственна вера. Поскольку человеку свойственно верить, ему свойственно ошибаться. Вера подразумевает самосовершенствование. Таким образом, человек не только существоэксцентрическое, но и существо концентрическое. Способность к концентрации есть способность воления. Воля есть закон человека знания. Человек знания есть философ, желающий познать мудрость. Специфика философского познания в том, что познание себя приравнивается к познанию вообще. Человек познается как неизменная часть постоянно изменяющегося мира. Вера есть та сила, что помогает человеку концентрироваться в океане изменчивости. Идея центра есть идея о человеческом как о сверхприродном. Бог является выражением этой идеи. Совесть в этом смысле есть фигура, связующая человека и Бога. Для христиан такой фигурой является Иисус Христос, для буддистов - Будда, а для мусульман - пророк Мухаммед. В антропологическом и экзистенциальном плане совесть является постоянным центром человека, связующим его с небом. Традиционно под "небом" подразумевается метафизическая неделимость человека .

Слово «эксцентричный» происходит от латинского «ессеПлсш», что значит, буквально, «находящийся не в центре». Таким образом, эксцентрический человек есть маргинал. Однако

человеческаяпозициональность зависит от его воли. Эксцентричность предполагает существование божественного центра. Антропологический кризис связан с его утратой. Таким образом, человек оказывается перед выбором кем и как ему быть. Оригинальный оккультный автор Элифас Леви (аббат Альфонс-Луи Констан) писал: «Человек (а к людям я здесь не отношу глупцов и профанов) достоин того, чего сам считает себя достойным; он способен делать все, на что, по своему убеждению, способен, и делает то, что по-настоящему желает делать; и, в конце концов, он может стать всем, чем

пожелает стать»4. Поиск смысла жизни не безусловно присущ человеку. Но, чтобы быть личностью человеческое существо должно следовать своей совести. Жить по совести, значит преодолевать собственные страхи. Таким образом, только тот, кто живет по совести, является человеком.

Быть ведомым духом означает иметь власть над собой. Эта власть есть мистический союз человека с дьяволом. Человек, заключивший контракт с дьяволом, встречается лицом к лицу со всеми своими страхами. Только тот, кто не боится видеть собственную непригодность может властвовать над собой. Только тот, кто имеет власть над собой может быть по-настоящему свободным. Познающий себя познает собственные страхи. Последний страх, который предстоит познать называется «Страх Божий», что есть величайшая ложь. Преодолевающий этот страх обращается в демона низшего ранга. Демон есть человек свободный от догм и табу христианской морали. Вместе с тем «демонизация» населения есть следствие антропологического кризиса, который был ознаменован Ницше. Основоположником же христианской антропологии может считаться Понтий Пилат, сказавшим в отношении Христа - «се человек».

Свободный дух, являющийся центром, тождественным себе, сосредотачивается на собственном отражении, на собственной тени. Люцифер есть возгордившийся собственной красотой, возжелавший собственную тень, падший ангел. В результате отпадения от благодати Люцифер увлек за сбой других ангелов. В результате бунта Люцифера жизнь приобрела горький вкус (так писал немецкий мистик Якоб Беме в известной работе «Аврора, или утренняя заря в восхождении»). Раздвоение, или отчуждение происходит из-за эгоистического сосредоточения на собственной тени, которая воспринимается как самостоятельный субъект. В результате так называемое «альтер эго», или тень (дух также имеет тень), становится более независимой, чем сам субъект. Эксцентричность есть раздвоение

жизни. По Юнгу, тень, вследствие раздвоения жизни, получает относительную автономность. Более того, мы можем говорить и об определенной автономности царства теней. Собственная тень является проводником в это царство. Таким образом, тень есть отколовшаяся в процессе распада личности самость, которая желает быть, а не только мерещиться; тень желает стать подлинным человеком. Таким образом, объектом концентрации становится сама тьма.

Список литературы диссертационного исследования кандидат наук Щуплов Павел Алексеевич, 2020 год

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SAINT-PETERSBURG STATE UNIVERSITY

Manuscript copyright

PAVEL A. SCHUPLOV

CONSCIENCE AS A PHILOSOPHICALAND RELIGIOUS PROBLEM: EXISTENTIAL-ANTHROPOLOGICAL ANALYSIS

Specialty:

09.00.13 - Philosophical Anthropology, Philosophy of Culture

Thesis

For a Candidate Degree in Philosophyсal Sciences

Academic supervisor: Doctor of Philosophical Sciences Boris V. Markov

Saint Petersburg 2019

CONTENT

INTRODUCTION.........................................................................133

Chapter I. Anthropological crisis and the ways to overcome it......................142

1.The problem of the duality of a human being: the concept of eccentric positionality..................................................................................................143

2. Free myth making as a unique way of self

knowledge..............................................................................................................152

3. Truth with a human face or the problem of conscience in the latest national thought...................................................................................................................158

Chapter two: Social Metaphysics of Conscience.....................................178

1. Conscience as a principle of heroic formation.......................................178

2. Conscience as a spiritual weapon and the basis of all religious consciousness...............................................................................191

3. Conscience as a way of cooperation between man and

God...........................................................................................196

Chapter three: Heroism of a Clear

Conscience....................................................................................205

1. Conscience and the problem of immortality........................................206

2. Conscience and care about yourself..................................................217

3. Conscience in the context of the existential philosophy of M. Heidegger and J.-P.

Sartre...........................................................................................229

CONCLUSION............................................................................236

BIBLIOGRAPHY.........................................................................239

INTRODUCTION.

Research rationale. In our research we proceed from the position that conscience is the philosophical key that ensures the work of self-knowledge. That's why the conscience is regarded as some absolute value. From a religious point of view, conscience connects a person with God. Conscience is the principle of faithfulness. Today, the metaphysical and social aspects of conscience are often underestimated. Russian thinker N. A. Berdyaev in his work "Purpose of Man. The experience of paradoxical ethic"wrotenext: "your conscience should never be determined by sociality, social groups, public opinion, it should be determined from the depths of the spirit, that is, be free, stand before God, but you should be social being, that is, from spiritual freedom to determine one's attitude to society and to social issues"104. Hence, conscience is understood as the free standing before God, or as the metaphysical principle, which determines the relationship between man and society. Since conscience research has received little attention, there is a need to fill this gap. This should be done by means of philosophical anthropology, the methods of which allow for a comprehensive research of the spiritual and psychosocial life of a human, who is, paradoxically, subject and object of research. The relevance of conscientious problematics is also based on the fact that the functional norms established under the old order are unsuitable in the conditions of the new reality. Today, the traditional mechanisms of conscience, ensuring the humanity of social relations, are in decline, which is a kind of modern challenge that conscience must respond to.

Nietzsche paid special attention to conscience, considering it a property of higher aristocratic natures. Conscience is contradictory, and the presence of conscience, according to the philosopher, implies the ability to demolish contradictions. The problem of conscience, in contrast to the problem of consciousness, is directly connected with the practical life; therefore its relevance in the context of the modern life is imperishable. In everyday life, a person is able

to silence the still small voice of conscience, which, according to Heidegger, can be heardonly in silence. Good conscience is the eternal value of all who think independently and who are able to resist the universal inertia. Nietzsche wrote "what is your conscience saying? You have to become who you are." Therefore, a serious research of conscience is always associated with self-knowledge.

Appeal to conscience, being essentially an appeal to oneself is a kind of test of strength. Passing through despair, fear, pain, a man is formed as a person. Appeal to conscience is reveals to man the darkest sides of his "I", the unconsciousness. The person knows himselfby discovering the ambivalence of fears and desires. Conscience places the responsibility on every person. It is human nature to doubt, seek, err. Man is not a perfect being, conscience is not a computer.

The problem of conscience is personal and social-metaphysical. Conscience is free from external dogmas and authorities. However, conscience has authority in the face of truth, which is perceived as love, as striving, the opposite of stagnation, of all inertia. Aspiration or movement is characteristic of both individuals and the evolutionary process as a whole.

Due to the law on freedom of conscience conscience is little explored. But, despite the existing law, freedom of conscience is violated. Conscience is directly connected with political and social life and is the regulator of social relations. Thus, the individual conscience has practical significance in the context of the life of society and therefore can be explored in the political and social aspects. Actual conscience speaks of the problems of freedom of speech, of human rights, of problems of time and space.Thus, the relevance of the topic of conscience goes beyond purely theoretical discussions and affects the practical aspects of life. Political technologists set public expectations, fabricate public opinion and value systems, which outrages conscience105. The government encourages such projects. But awakened conscience power must protect the lives of its citizens from this kind of exploitation.The absence of independent representations, which would express

public opinion, gives relevance and practical importance to the research of individual conscience.

Extent of previous research.On the problem of conscience focused discussions of scholastics were conducted over a long period of history. Conscience, as a moral sense, conviction or independence of an individual, was entirely subordinate to the church, whose authority was identified with the authority of God.In the New Age, which coincides with the reformation of the church, the question of conscience is gradually eliminated - it becomes a private, personal matter. Today in Russia we are witnessing the restoration of the church as a state institution of power, which in general contradicts both the ideas of secular humanism and the idea of the universal church. All this because of the law on freedom of conscience, which is not conducive to conscience at all. Today we are witnessing the restoration of local churches as business institutions and as institutions of power, which is contrary to the idea of a universal church.Therefore, there is a need to develop an individual conscience.

In the Orthodox Church, the issue of conscience has never played such a role as for the Catholic and Protestant churches.The question of conscience has been developed in Russian philosophy since the beginning of the 19th century. The religious existentialist N. A. Berdyaev was a philosopher of conscience no less than the philosopher of freedom. He wrote a lot about conscience. Being free and independent conscience becomes the core of a creative person.

During the period of the USSR, the problem of conscience was little. It is necessary to distinguish two thinkers who dealt with this problem. This is Ya. A. Milner-Irinin, who set forth a coherent philosophical system in the book Ethics, or the Principles of True Humanity. This paper contains a fundamental analysis of conscience. The philosopher regarded conscience as the highest religious feeling, not allowing to lie. O. G. Drobnitsky also dealt with the problem of conscience in the USSR. In this connection, the article "The Problem of Conscience in Moral Philosophy", published in 1972, deserves special attention. In these works, conscience was understood in different ways, which is a research interest. Milner-

Irinin understood conscience as a sacred value, Drobnitsky considered conscience from the point of view of secular humanism.

Among contemporary Russian studies on this topic, it is worth highlighting the historical and philosophical work of O. E. Dushin "Confession and Conscience in Western European Culture of the XIII - XVI Centuries". The problem of conscience is in the sphere of scientific interests of the famous scientist R. G. Apresyan, head of the ethics sector of the Institute of Philosophy of the Russian Academy of Sciences. Thus, conscience is a classical philosophical worldwide problem.

Object of research: the object of research is the conscience, understood as an inner voice a still small voice.

Subject of research: a philosophical analysis of conscience, understood as the cooperation of man and God.

The goal of researchlies in a philosophical and anthropological analysis of a conscience based on philosophical and religious literature.

In order to accomplish the stated goal we assume to address following scientific objectives:

1. To clarify what conscience is: a direct inner feeling or an inner voice belonging to a generalized other, which requires compliance of the thoughts, desires, actions of an individual with the norms and codes of culture.

2. To consider the possibility of practical application of knowledge; to show that conscience, or the negation of conscience, on the one hand, is the basis of the technique of self-knowledge and self-care, and on the other hand contributes to positive interactions between people.

3.Reveal the conflict of conscience, as a result of which there is a separation of conscience into "clean" and "impure".

4.Identify the destructive and constructive aspects of conscience.

5. Identify the conscience as an essential human property; reveal it as a basic positive experience.

6. Reveal the non-identity of the concepts of conscience, shame, guilt, duty

and others.

7. Expand the existential and communicative function of conscience.

8.Turning to the description of Plato's daimons, refer to the essential connection of conscience with cultural activities.

Methodologicaland theoretical base of research. In the course of the dissertation researchwas revealed and investigatedthe dual nature of conscience, corresponding to the of Plessner's concept "eccentric positionality". Conscience provides recognition of values, as well as the possibility of cultural communication. This approach reveals the communicative capabilities of conscience in a passive mode in terms of the assimilation of meanings and values. Another strategy is based on the independent, active status of the subject of conscience. It reflects those theories and concepts, where special importance is attached to the experiences of man. The study summarizes the work of Nietzsche, Jung, Plessner, Scheler, Foucault, and others, including Russian thinkers, with the goal of connecting individual and social strategies of conscience. The specificity of the study implies the personal involvement of the researcher and is carried out by philosophical and scientific methods - such as existential-anthropological and spiritual-religious methods. The work widely used methods of analytics, criticism, reflection and argumentation.^ eclectic impression of research appears because various methods are used to describe the problem. Strict systematization leads to the profanation of the sacramental. Thus the interdisciplinary method seems more acceptable.

Scientific novelty of the study. The conscientious phenomenon is an actual problem. Its development has an theoretical and practical importance. Scientific novelty of the research isin the reconstruction of some traditional notions of modernity and in the deconstruction of some common ideas. On the basis of the existing concepts of conscience, we attempt to connect the social and individual strategies of conscience. In an era of devaluation of values, fabrication and manipulation of public opinion, the development of conscience is more important than ever. In Christian ethics, conscience is connected with sin and guilt. The

scientific novelty of the research consists in the reconstruction of the conscience as the highest spiritual driver.

In the thesis:

-The conscience is established as the basic existential that constitutes the human person.

- ^nscience is established as a technique of self-knowledge.

- conscience is considered in the context of the problem of immortality. -conscience is established as the cooperation of man and God.

Provisionsforthethesisdefense:

1. Man, as an eccentric creature, undergoes discord with himself, which causes discord with society. Due to the duality of human nature, there is a contradiction between the individual and the social principle in man. Harmony is seems as a compromise. Therefore, the conflict between the real and the due is inevitable. The inner core of conscience is the free spirit, which is permanent impermanence. Thus, we can talk about two forms of conscience- clear and impure.A clear conscience is on the other side of good and evil, and an unclean one according to this: an unclean conscience is a moral conscience.

2.Ethics of a clear conscience presupposes harmony, agreement with oneself, with one's share. The motto of a clear conscience is the expression "amorfati". A clear conscience is free from original sin. A clear conscience makes a person closer to God. The archetype of a clear conscience is the heavenly Tree of Life. Unclean conscience is a consequence of the fall. An unclean, rebellious conscience opposes its own cause. From a moral point of view, curiosity was the cause of pollution from a pure conscience. Curiosity is the desire to penetrate the mysteries of life, which is an integral property of human nature. An unclean moral conscience is rebelling against the laws of time, while a clear conscience is outside the laws of time. The symbol of this conscience is the Tree of Knowledge of Good and Evil.

Thus, we know two consciences, one being the otherness of the other.

3. A clear conscience is free. Conscience overcomes fear. A clear conscience frees the unconscious from evaluative categories of thinking.Purification of conscience is the process of becoming a God-man. Fear is a factor drowning the voice of conscience. Thus, the life of societies rests on the fear of mutual hatred. A person who lives according to his conscience is free and his freedom presupposes the harmony of the inner and outer world.

4. A clear conscience implies personal freedom from various forms of control. Power always implies limitation and separation. A clear conscience implies a victory over the power of time and death. A clear conscience needs no apology. Life according to conscience implies a victory over the power of time. The victory over time is a victory over yourself. Such a metaphysical position is dangerous from the point of view of public order, therefore ideologists of conscience usually take the position of "non-action", "non-resistance". The theoretical and practical problem of conscience is to solve this paradox.

5.The process of purification of conscience involves thinking alone, seeking, striving, despair, doubt. Conscience asks about being from the depths of non-being. Conscience is existential, immersing man in the mysteries of life. Since "it is human nature to err" ("errarehumanumest"), man is a being erroneous. Only while the person is mistaken he remains the person. A man is immaculate, making no mistakes in anything, he is no longer a man, but a deity or a machine. Thus, conscience reminds man of his divine origin. Conscience is the core of philosophical knowledge - only by turning to conscience, passing through the heart of doubt, does a person know himself. Knowing yourself means knowing your own limitations. Self-knowledge is expressed in the words of Socrates: "I know that I do not know anything." This eternal truth serves man as a reminder that he is still human.

The theoretical and practical significance of the work.Revealed and investigated two forms of conscience, reflecting the nature of man. According to one approach, the conscience is connected with the recognition of common moral

values, it provides the possibility of communication and is revealed as a way of familiarizing the symbolic space of cultural and historical memory. Another strategy is based on the independent, active status of the subject of conscience. The theoretical significance of the work is in an attempt to connect social and individual strategies of conscience. The practical significance of the work contains a description of the experience of self-knowledge, which, in the context of human capital, has an absolute value.

Evaluation of the research results. The results and specific materials of the research were presented and discussed on such all-Russian and international academic conferences as: Scientific Conference "Reformation and Protestantism in World History" (Saint-Petersburg, 31th of October 2017); The eleventh annual theoretical seminar "The search for truth and the truth of life in the space of modern culture" (Saint-Petersburg, 13-14th of November 2018); All-Russian Scientific Conference "Philosophical and Religious Problems of Biotechnological Improvement of Man" (Saint-Petersburg, 5th of December 2018). There were published 5 articles on the subject of the thesis research including 4 articles in the academic periodicals which make the list of State Commission for Academic Degrees and Titles. The main ideas and findings of the thesis research are being described in the following research papers published in the peer-reviewed journals which are recommended by the State Commission for Academic Degrees and Titles:

1. Conscience as a point of conflict //Conflictology. Saint-Petersburg: Conflictology Development Foundation. 2016. №4.P. 417 - 434.

2. Corruption and terrorism: a policy of fear //Conflictology. Saint-Petersburg: Conflictology Development Foundation. 2017. №2. P. 285 - 300.

3. Conscience as a form of spontaneity // Social and Human Sciences in the Far East.2017. T. XIV, Vol. 3. P. 69 - 75.

4. The search for truth: Luciferian anthropology // Search for truth and the truth of life in the space of modern culture: a collection of scientific articles / ed. O. D. Masloboevy. - SPb, Publishing house: SPbGEU. 2018. pp. 204 - 312.

Chapter I. Anthropological crisis and the ways to overcome it.

The first chapter outlines the theoretical foundations of the study. The crisis of Christianity was designated by Nietzsche in the "God is dead" concept. In this connection anthropological crisis are expressed in the devaluation of traditional human values. For the consumer society, the inner world of man does not any matter. The anthropological crisis in this sense is a Christ-centered crisis. After Nietzsche, the main task of emerging philosophical concepts is to understand the nature of this crisis. For example, one of such concepts is the concept of "uprising of the masses", which was presented by the Spanish philosopher Jose Ortega y Gasset in 1929. The consequence of the era of "uprising of the masses" is the emergence of pop culture. Christianity today, as well as 2000 years ago, is a counterculture action in relation to the culture of the top. In the era after postmodernism increases the influence of radical Islam. In the midst of traditional values crisis, Christianity must manifest itself as a religion of strength.

The crisis, designated as anthropological, is noted by the German philosopher and anthropologist H. Plessner in his work "The Levels of the Organic and Man". Plessner views the human being as an eccentric being or a creature that does not have a single center of God. Plessner's concept comes from the statement of Nietzsche's "death of God." To designate the spirit-led, believer, we introduce the concept of concentric positionality. The crisis of Christianity, or the anthropological crisis, is a crisis of European culture. Thus, Islam is becoming the driving force of monotheism today. However, radical Islam sponsored by third parties poses a threat to European society because it is an interventional force. In this regard, the actual topic is New Reconquista.

In the current difficult circumstances, sacred values, including conscience, seem to be real values. Attention to the voice of conscience makes possible mutual understanding and agreement between the conflicting parties. As long as man lives, conscience as a mediator between man and God, will remind man of the most

important thing. Otherwise, an anthropological crisis can turn into an anthropological catastrophe.

The duality of a human being is a universal religious-philosophical and anthropological problem, the solution of which depends on each person and on all people.

1. The problem of the duality of a human being: the concept of eccentric positionality.

Philosopher-anthropologist Helmut Plesner considered eccentricity to be the main characteristic of man. Man, in essence, is an aspiring, moving principle or spirit, which is in constant impermanence. Spirit is a metaphysical superhuman essence. The spirit knows itself in various forms and manifestations. Spirit is the inner core of man. The spirit forms the personality. Freedom is a form of being of the spirit. Nature is the habitat of man, but the essence of man belongs to eternity. The problem lies in the duality of human nature. Thus, the Plesner position, according to which man is an eccentric being, is a problem that must be solved.

The concept of eccentricity has a source in geometry, where it means an asymmetry about the center. In the context of philosophical anthropology, eccentricity means the impermanence of human nature. Thus, human nature is expressed in the constant impermanence that is an oxymoron. Being a person, on the contrary, implies a certain constancy, which is expressed in the presence of such qualities as nobility and loyalty. Despite the human factor and eccentric positionality, man still has faith. Since it is human nature to believe, it is human nature to err. Faith implies self-improvement. Thus, man is not only an eccentric being, but also a concentric being. The ability to concentrate is the ability to willing. Will is the law of man of knowledge. The man of knowledge is a philosopher who wants to know wisdom. The specificity of philosophical knowledge is that knowledge of oneself is equal to knowledge in general. Man is

known as a constant part of a constantly changing world. Faith is the power that helps a person to concentrate in the ocean of changeability. The idea of the center is a supernatural, superhuman idea. God is an expression of this idea. Conscience in this sense is a figure connecting man and God, periphery and center. For Christians, such a figure is Jesus Christ, for Buddhists - the Buddha, and for Muslims - the prophet Mohammed. In the anthropological and existential plan the conscience is the permanent center of man, connecting him with the sky. Traditionally, "heaven" refers to the metaphysical indivisibility of man.

The word "eccentric" comes from the Latin "eccentricus", which means, literally, "not in the center." Thus, an eccentric man is a kind of marginal. However, human positionality depends on personal will. Eccentricity presupposes the existence of a divine center. The anthropological crisis is associated with its loss. Thus, a person is faced with the choice of how to be. The original occult author Eliphas Levi (Abbot Alphonse-Louis Constant) wrote: "A person (and I don't include fools and laymen as people here) is worthy of what he considers himself worthy; he is able to do everything that, in his conviction, is capable of, and does what he truly wants to do; and, in the end, he can become anything he wants to be."106 The search for the meaning of life is not inherent in man. But in order to be a person, a human being must follow his conscience. To live according to conscience is to overcome your own fears. Thus, only those who live according to their conscience are human.

If a person is a free spirit, then conscience in this sense is a reminder of Destiny and sacral values. In the work of H. Plessner "The steps of the organic and the man" we find an interesting statement: "who lives with the spirit does not

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return." A man led by the spirit expresses himself spontaneously. The Bible says: "The spirit breathes where it wishes, and you hear its voice, but you do not know where it comes from and where it goes: this is the case with everyone born

106Levi, E.The magical ritual of the Sanctum Regnum, interpreted by the Elder Tarot arcana.M .: Enigma, 2017. P.

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of the Spirit." The spiritual path is a constant striving, caused by a feeling of incompleteness. The physiological image of the fullness of human existence is the image of androgyne or hermaphrodite. Paradoxically, all that we are looking for is always with us, within us. Hence, self-knowledge is reduced to the knowledge of the "inner man."

To be led by the spirit means to have power over yourself. This power is the mystical union of man with the devil. A person who has contracted with the devil is confronted with all his fears. Only those who are not afraid to see their own scum can rule over themselves. Only one who has power over himself can be truly free. He who knows himself will know his own fears. The last fear to be known is called "the fear of God," which is the greatest lie. Overcoming this fear turns to a demon of the lower rank. The demon is a man free from dogma and taboos of Christian morality. At the same time, the "demonization" of the population is a consequence of the anthropological crisis, which was marked by Nietzsche. The founder of the Christian anthropology can be considered Pontius Pilate, who said in relation to Christ - "this is the man"

The free spirit, being the center, which is identical with itself, concentrates on its own reflection, on its own shadow. Lucifer is a proud angel, proud of his own beauty, desired by his own shadow. As a result of falling away from grace, Lucifer attracted other angels to fail. As a result of the Lucifer rebellion, life acquired a bitter taste (as the German mystic Jacob Boehme wrote in the famous work "Aurora, or the morning dawn in climbing"). Split or alienation occurs due to selfish concentration on one's own shadow, which is perceived as an independent subject. As a result, the so-called "alter ego," or shadow (the spirit also has a shadow), becomes more independent than the subject itself. Eccentricity is a split life. According to Jung, the shadow, due to the bifurcation of life, receives relative autonomy. Moreover, we can talk about certain autonomy of the kingdom of shadows. Own shadow is a guide to this realm. Thus, the shadow is a self-splinter

108The Bible, John. 3: 8

in the process of the disintegration of the personality, which wishes to be, not only to dream; the shadow wants to be a genuine person. Thus, darkness itself becomes an object of concentration.

Eccentricity does not mean the absence of a center, but movement, the mobility of the center itself. Shadows are empty images (eidolon, according to Plato). Shadows become autonomous due to the psycho-physiological energy of their source. Autonomous shadow acts as an energy vampire. In occultism, these creatures are called astrosomes (astral bodies). In essence, autonomy of shadows is a problem of a living organism. In this sense, the shadow acts as an agent of disintegration of the personality. Shadow interaction is a magical practice of freeing the unconscious. Often these kinds of practices are self-destructive.

Conscience as a still small voice or "call" is sounded like an echo: he who hears does not know where it comes from and where it goes, and therefore concentration on a still small voice of conscience is impossible. Following the voice is always a lost person. It seems appropriate to recall the words from Dante's Divine Comedy: "Having passed through earthly life until the middle, I found myself in a gloomy forest."109 Also, the echo of conscience can be interpreted as the voice of the goat-footed forest god Pan, who is one of the images of the devil. In the Christian sense, these are all inhabitants of the world of the shadows or the unconscious. This is an alternative possibility of existence beyond the edge. Is existence beyond the edge a form of human existence or not? Anyway, the shadows or the inhabitants of the outside world have a residence permit in this world. A lost person or a child also has the opportunity to travel through the worlds of reality. You can never be sure who is standing in front of you - a human being or someone or something else. Thus, the human being is very vague and contradictory. A human being can resist the power of darkness, but it can also continue downward spiraling until completely dissolved in the acid-black abyss. According to Gnostic teachings, the devil associated with the fallen angel Lucifer

who has fallen away from the divine pleroma, comes to the defense of those who are not afraid to know themselves. Eliphas Levi wrote: "The Devil is Blind Power. If you help the blind, he can do you a favor in return; but if you let the blind man behave, you are lost"110 In myths and fairy tales, the classic plot is as follows: the hero enters the world of shadows, fights with the monster, and returns home as a winner. Popular wisdom expresses the universal experience of becoming a man: overcoming his own fears, the boy becomes a man. However, in reality, a person being unable to resolve internal contradictions often becomes a victim of the monsters of his own unconscious. It follows that demons and monsters are the shadows that feed on fear. Some prefer to sacrifice themselves voluntarily, but this is not a salvation. When you meet with the personification of your fear in reality, you must remember that what you want is what you fear. In this way, fear can be defeated only by renouncing of desire. This problem is connected with the topic of suicides, which, as we see, can have quite deep roots in religion. To be a man, thus knowing himself, is the same as being a god.

Self-knowledge implies knowing oneself as a conscious being. A self-aware person is confronted with reflections, doubles, and shadows. All these phantom entities are only illusions of inflamed imagination. The path of self-knowledge is difficult and thorny: the knower risks losing himself. The most reliable guideline is conscience - the strongest feeling that deprives the mind: "conscience, clawed beast, scrubbing heart, conscience, uninvited guest, boring interlocutor, rude lender, this witch, from which the month fades and the graves are embarrassed and the dead are expelled."111 Conscience opens the door to the world, which is an alternative to everyday life. Conscious life implies a desire for purity and chastity. Here the heroic beginning of man awakens. In the religious sense, the life of man is thought of as the life of the spirit. Life inspired by the spirit is life of the ascetic. A man who lives according to his conscience is not just a man, but a demigod. But

there is no hero without achievement. It is a spiritual achievement. Thus, a spiritual

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feat is life "not for oneself and not for others, but with all and for all."

If what was said about the "world of shadows" is more or less clear, then the nature of "objective reality" raises questions. Nature, which is divided into time and space, is subordinate to consciousness. Laws, morals, political positions relating to a particular time, do not constitute the fullness of reality. Conscience serves as a reminder of this incompleteness. In this sense, the conscience reminds man of the universal duty of the transfiguration of nature. The knowledge of God implies the knowledge of the eternal and unchanging, as well as the knowledge of the relative and impermanent. Thus, the knowledge of God and self-knowledge is sacred knowledge. So, man has a spiritual aspiration, which indicates the presence of some inner moving center. Through spiritual striving, man seeks to recover in divine fullness or to become an angel. Otherwise, a person loses human appearance and turns into a demon, into a greedy, hungry, vicious creature.

Concentric man, led by the spirit, is guided by conscience, otherwise - he may not reach the goal. Conscience is an angelic function, which is prediction and reminder. Following the voice of conscience seeks to find divine being or lost paradise. Thus, conscience is a religious phenomenon, the meaning of which is a reminder of universal human duty. The conscience connects the domestic man with the original man, whose name, according to Cabbalistic science, is Adam Kadmon. Paradoxically, the reunion with the heavenly prototype takes place through the split of reality. Thus, conscience is evidence of the metaphysical integrity of human or, what is the same, superhuman being.

The eccentric nature of man is expressed, according to Plesner, in the "self-styled self," understood as the "unobjectified pole of the subject." According to Christian anthropology, this is a consequence of the Fall. Christ descended into hell in order to free Adam and Eve from the burden of sin. Therefore, the figure of the crucified Christ is the main Christian symbol, personifying the reunion of man

with God. From the Luciferian point of view, man is liberated through concentration on the devil. The devil is in this sense a symbol of multiplicity. In essence, Christian anthropology and Luciferian anthropology are two different, non-reducible techniques of self-knowledge. In this case, we are talking not only about the Christian mysteries, but also about the magical work on the development of the will. Thus, if the object of concentration is God, then the devil is the agent of dispersion of attention. The principle of dispersal is a different way of knowing. At the level of the numerical archetype, the divine order is identified with the principle of oddness: one, three, five, seven — numbers that are considered favorable to man. Parity, or duality, in contrast, refers to the devil. This is connected with the fact that mirrors, reflections, shadows, are also tools of satanic self-knowledge.

The etymology of the word "devil" refers to the concept of a binary (duo -two and Diablo - the devil is one-root words). However, neither God nor the devil is not independent values, but altogether they constitute the truth that is given to

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man to know . God is a concentrating principle, the devil, on the contrary, decentralizing. The devil is the principle of bad infinity. One principle complements the other, just as a man and a woman complement one another. In the dark period of the middle Ages, in the time of the sovereignty of the Catholic Church, which is the male archetype, a woman was regarded as a devil in the flesh. Eccentricity or duality corresponds to the female archetype. The odd one or three is the expression of the masculine. At the unconscious level masculine is associated with the single, concentric. In this sense, the number six, combining both principles - parity and oddness, female and masculine symbolizes androgynies, which is a symbol of completeness and spiritual purity. The goal of conscience is to achieve moral purity, which also implies immortality.

The classic of philosophical anthropology, Max Scheler, in his work "The Position of Man in Space" showed that man, unlike plants and animals, possesses

consciousness. The human being falls out of the natural landscape. Consciousness is the cause of this fallout. According to Agrippa of Nettesheim's occult natural philosophy, every single person — the microcosm — is a reflection of the whole — the macrocosm. A person who knows himself keeps space from entropy. The human microcosm is an active perceiving principle. The problem of man is in the dual nature of man. An expression of the duality of human nature is eccentric positionality. Man, on the one hand, belongs to eternity, and on the other hand, belongs to the fallen nature, which is cognized in terms of space and time. The duality of the human being explains all kinds of internal conflicts. The solution of the human problem is the dream of mankind. Humanity seeks to an end.

Man, unlike an animal, a plant, possesses consciousness, which manifests itself as the ability to reflect. This ability lays the foundation for technical and spiritual - humanistic progress. However, external progress must be combined with internal progress. Internal progress is associated with the development of freedoms. Man is a creature striving to be, not to appear, and this striving is manifested in the struggle of man against restraining time-space and all other forms of control. The truth of the human being lies in the struggle, which comes down to the struggle with oneself. If the truth of man is in the struggle with himself, then complete freedom is self-destruction. At the metaphysical level, the struggle is a rebellion against mortality. Man cannot internally tolerate the loss of the divine center; he cannot tolerate his own mortality. This rebellion lays the foundations of social and technical progress. N. A. Berdyaev wrote that the purpose of man was to creatively transform the worlds of residence. The highest point of human rebellion against the laws of the universe is the idea of the conquest of time. He who controls himself can control time. Thus, the highest victory is a victory over oneself. The natural philosophical concept of the microcosm - the macrocosm implies the possibility of such a victory. Man is the power that he must actualize in himself. A person who rules over himself rules over another.

Helmut Plessner wrote: "Testimonies of inner evidence do not eliminate doubts about the authenticity of one's own being. It is unable to overcome the split,

nesting in the human being, penetrating him because of his eccentricity, and therefore no one knows about himself, whether he who cries or laughs, thinks and makes decisions, or does the self that already split off from him do, - its different in it, its doubler, and, maybe, and antipode"114. Thus, in the internal universe, phantom doubles receive the status of ontological authenticity. The inner universe cannot be comprehended strictly rationally. Every person is a universe for another. The very space of dreams or the unconscious is found in erasing the boundaries between the objective and subjective aspects of reality. Cognition cannot be carried out without dividing into the subject and object of knowledge. Thus, the basis of self-knowledge is the belief in oneself, in justice, in God. Faith is based on the phenomenon of inner evidence. But faith is not enough. The obvious inside is not obvious outside. Conscience calls for the realization of inner experience. But the obvious inside is not always obvious outside. It is true what was said by E. Levy: "a person is worthy of what he considers himself worthy". Being is nothing but the kingdom of God, which is the inner kingdom. Comprehension of being is possible esoterically, but scientific knowledge presupposes external objective experience and does not recognize the authenticity as subjective. Thus, in the search for truth, conscience is a guide.

We came to the conclusion that the human person is a fragile, contradictory design that can be broken, destroyed by the elemental winds of life. To confront the impersonal element, the method of concentration, meditation and reflection is used. The image of the tree of life, which personifies the victory of life over death, was adopted as a symbol of the inner center. This knowledge affects the deep foundations of the human unconscious, and therefore cannot simply be objective or subjective; sacred knowledge is revealed only in the subjective.

2. Free myth making like a unique way of self-knowledge.

The focus of philosophical anthropology is man. From the point of view of classical idealistic philosophy, man consists of a physical body and soul. If the physical body lies in the department of medicine, then religion and philosophy answer the questions about the soul. In the Platonic tradition, the inner man is regarded as an active, volitional acting motivating principle, while the outer man is subordinate to him. A person loses control when he re-hears his inner voice -conscience. Hence, man, first of all, is the inner man, which is the free spirit, or guiding principle. The guiding spirit subjugates the physical body.

Among the infinite number of definitions of what is a man, not one is exhaustive. Pontius Pilate spoke "this man" meaning Jesus Christ. From a formal point of view, Christ was a man because he was engaged in social activities. Man, as we know from one of the definitions, is a political, social animal. This definition emphasizes the social nature of man. Therefore, a person cannot be outside of society. Christ is not just a man, but also God. From this we can say that every person is not just a man, but also God. In the true sense, man is God, and this means that the possibilities of man are limitless. All you need is to learn how to use your abilities. In this sense, man to man is God. Christ is the inner man of Christians. Thus, man is not just a political animal, but also the spirit, image and likeness of God. Christ, as the son of God, embodies perfection. The idea of perfection in philosophy finds expression in the concept of the absolute. In the religious and philosophical context, God is absolute. According to Nietzsche, spirit is not human, but superhuman, divine (in the Greek sense) beginning. Led by the spirit must cast off his human form and turn into a deity -must step out of time into eternity. Conscience, according to Nietzsche, is expressed in the courage to be, and not to appear. To be truly is to be God. To do this, you must listen to the inner voice of conscience.

According to the saying "man is man wolf" (homo homini lupus est) man, by nature, is a loner. Thus, a person is lonely, even in society. This is the

specificity of a human being. The relationship of man and wolf has deep roots. Seneca believed that "man is something sacred to man"115. In this regard, it should be noted that the Romans considered the wolf to be a sacred animal. And, despite the apparent contradiction between the statements "man to man is god" and "man to man is wolf", both expressions are in good agreement. The philosopher of the New Age, Thomas Hobbes, wrote: "If we speak impartially, both statements are true; Man to man is a kind of God, and it is true that man is a wolf to man if we compare people to each other."116 From this it turns out that the wolf is a sacred animal. The wolf as a sacred animal has a prominent place in the history of ancient Rome. It is believed that Romulus and Remus, the legendary founders of the eternal city, were nursed by the Capitoline she-wolf. Their mother, being a Vestal - a servant of a religious cult, according to the statute, could not have children, because she had to remain a virgin. Thus, it is about the Immaculate Conception. However, the authorities accused the vestal in fornication. Thus, Romulus and Remus were nurtured by a Capitoline she-wolf. In this sense, the image of a wolf is a universal symbol. The she-wolf can be interpreted in different ways: on the one hand, the she-wolf brought up the heroes, and on the other, the she-wolves were called harlots. However, the contradiction seems imaginary - why the harlot cannot bring up heroes? Brothels were also called lupinarians - wolf places. Thus, the wolf is a human metaphor. Man combines hell and heaven, God and the devil, virtue and vice. To the question of what is a man, we could give an answer - the sacred harlot. But in essence man is indefinable. Also, the wolf theme is closely related to the phenomenon of volunteering - the human ability to penetrate into other people's dreams, to appear as a wolf. In this regard, I recall the kabalistic ideas about the golem - a clay idol, which comes to life thanks to its magical effect.

Since ancient times, we know the cult of sacred prostitution. However, sacred prostitution is not the same thing as profane prostitution. The function of

sacred prostitution is the initiation of neophytes into the mysteries of the universe, which involves the restoration of man in divine fullness. Thus, sacred prostitution is a conscientious cause. The holy prostitute is the Holy Spirit that unites god-son and god-father - the parts of a man that were separated as a result of the fall. In this sense, the Holy Spirit is a typical female archetype. From this point of view, Herbert Spencer was right when he proposed the following solution to the chicken and egg paradox: "A chicken is only the way one egg produces another egg" The same can be said for the sexes: the woman is only the way a man produces a man. Thus, Western European civilization is predominantly male civilization. The masculinity of civilization is marked by constant wars that make history great.

Conscience is the mediator in the relationship between man and God. Consequently, the conscience, like the holy harlot, reunites the scattered parts of man, that is, a result of the metaphysical fall. In its meaning, conscience is a very Christian sense. A person makes a promise, to himself and God to come true - to live your own life with maximum efficiency. Conscience awakens the consciousness of man, which is an echo of paradise. The perfection is inherent in man. The consciousness of man is perfect, but not the man himself. Paradox: perfection is given in man in its own absence. It means that a man must become what he already is. This is fundamental philosophical problem of time and eternity, of Man and God. This is the problem of ethics and ontology. Thus, man is a creature striving for his own perfection (for his own goodness). The perfect being is God, or superman, but no longer a man that aspires to be like God. A man aspires to be a God who loves all his creatures. But instead it all, the man becomes a fallen angel. This desire is the original sin (that is pride or voluptuousness - who knows?) Thus, in order to be like God or to be like Jesus Christ, man should give up aspiration. Humility is the main Christian virtue. On the contrary, striving, like any tension of the will, from this point of view, is a greater vice. Thus, to be a man is a unique problem that means to be or not be. The question of free will and destiny is a key to understanding the meaning of

life in general. Conscience reminds to the person of the most important thing. In this sense, Sartre was right when he wrote that each person is a project of his own.

Free myth making is a way of self-knowledge. A person's life breaks into a life "before" and "after" the awakening of conscience, "after half an earthly life,

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I found myself in a gloomy forest." Thus, despair precedes the emergence of conscience. Despair is the absence of faith. A person who has lost faith will either fall into sullenness or seek faith. Unlike despair, faith is a different mental and spiritual state. Faith implies purposefulness, as well as fortitude. Despair is hopelessness. Despair is a feeling of being lost. Conscience is awakened in despair. Thus, conscience is the key existential that turns a person to self-knowledge. Conscience involves meditation and meditation alone. Thus, the human is revealed at the junction of faith and doubt. In the context of traditional Christian virtues - faith, hope and love, conscience can be correlated with their mother - with the wisdom of God. The wisdom of God is personified by Sophia. The image of Sophia, the wisdom of God, was a backbone for the philosophy of the early Middle Ages Gnostics, as well as for the Russian Symbolists, headed by V. S. Soloviev and V. I. Ivanov. In the Gnostic philosophy, Sophia has the twelfth eon, which closes the divine pleroma, but has fallen because of the passionate striving towards the demiurgic Primary Father, by analogy with the fallen angel Lucifer. But if Lucifer corresponds to Satan and the devil of the Christian tradition, then Sophia is one of the faces of God through which he reveals himself in the world. In the Christian tradition, Sofia is a manifestation of the will of God the Creator. Thus, Sofia corresponds to the conscience. The function of conscience is the connection between man and God. Sofia is a divine creation, protecting the world from chaos. Chaos brings death and destruction to the world.

So the human being is split. Philosophical anthropology wants to know what

is temporarily transient in man and what is eternal and unchanging. Separation into the eternal and transitory in man is the inevitable epistemological antagonism. The knowledge itself is at the expense of this antagonism. The instructions of Max Scheler on the divine essence of man are proof of this. However, the Man begins to be understood as a problem in the times of ancient Greece. For example, such thinkers as Protagoras or Socrates were the first to raise the question of man radically. The statement that man is the measure of all things belongs to Protagoras. This statement became the forerunner of philosophical relativism. Thus, philosophy became the science of critical thinking, based on the method of doubt formulated by Descartes: I think, therefore, I exist. Ancient Greek natural philosophy considered man, not as a measure of things - not as an autonomous entity, but as something composite, as a combination of natural elements - fire, water, air ... According to this magical, philosophical view, the Man ruling over himself has the power to control physical nature. Thus, the natural-philosophical or magical view of man is an idealistic view, according to which the emergence of the material world is the result of divine emanations. This is evidenced, for example, by Plotinus. According to the natural-philosophical view, man is a combination of four natural elements, and the fifth element is the supernatural divine element. Despite the fact that ancient Greek natural philosophy and medieval natural philosophy in many respects do not coincide, however, we can assume that medieval natural philosophy became the successor of ancient Greek. The school that emerged with Protagoras, which focused on the human being, formed the basis of philosophical anthropology. The main provision for philosophical anthropology can be considered the Protagoran thesis: "man is the measure of things".

In the dialogue of Aristotle "On Philosophy" it is said that the impetus for the study of philosophy to Socrates was the cult inscription on the walls of the Delphic church, which says: "know yourself" The starting point for Socrates was this call. The saying of Socrates, "I know that I know nothing" is the result of

Socrates following the path of self-knowledge. From the time of Socrates, or even earlier, the goal of knowledge becomes a person as a person. So, knowledge and self-knowledge become identical with each other. According to this logic, a person cannot know anything without knowing himself. Man becomes the only objective reality. Human knowledge is locked in itself, and the world of the gods becomes its inner content. The outer world becomes a reflection of the inner world; the macrocosm becomes a reflection of the microcosm. Thus, human self-knowledge is the knowledge of one's own will, as well as one's place in the structure of being.

Representatives of the Stoic philosophy preached tranquility, serenity, freedom, believing that this is the best for man. Apathy, impassivity is the ideal of ascetic practices. Only by defeating all weaknesses in ourselves do we become open to divine communication. Being purified from the cause is empty. Such an approach is peculiar not only to Buddhist, but also to Christian philosophy. Calmness, freedom from desires, is the same as the humility preached in Christianity. Thus, the desired goal becomes not the attainment of being, but, paradoxically, the attainment of non-being.

The paradox of human knowledge is expressed in ancient sayings: "I know

that I do not know anything," and also: "in much wisdom there is much sadness;

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and who multiplies knowledge increases sorrow." It is clear that genuine knowledge must be sought in the opposite direction. Thus, to be truly means to abandon all knowledge. In this sense, the love of wisdom can help darken the light of knowledge that makes a human being unhappy. In this sense, the wisdom of Socrates and King Solomon contains clues for those who seek for redemption. Metaphorically, redemption is aversion from the Tree of the knowledge of good and evil and an appealing to the Tree of Life.

According to modern astronomy and cosmology, the observable Universe consists of seventy-four percent of the mysterious substance "dark matter" and

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twenty-two percent of "dark energy" It is gratifying that these scientific data testify to the insignificance of our rational knowledge of the grand universe. Therefore, philosophy should illuminate man as a microcosm, that is, as a reflection of this universe. This is the concept of the occult philosopher Agrippa of Nettesheim.

Philosophical appeal, calling for "knowing oneself" turns the Man to the truth. The origin of this appeal, according to some sources, is attributed to Pythia the prophetess, according to others this expression is a certain result of the collective reflections of the seven wise men. The power of this wisdom, turned into philosophers more than one generation of laymen. Thus, this expression can be considered the first rule of philosophical anthropology. Turning to himself, a person falls into the realm of free myth-making. The condition of the existence of a myth is the magical tension of reality, which is perceived as something incomprehensible. Myth is a way of knowing oneself as something impossible. Appeal to the myth awakens the subjective will of man. The subjective will of a person is independent of a causal relationship. In this sense, self-knowledge is a return to the metaphysical root of the myth.119

3. Truth with a human face or the problem of conscience in the latest national thought.

In the soviet Russian philosophy, the problem of conscience has not been

studied enough. Basically, conscience is viewed as an ethical phenomenon, expressed in direct experience of responsibility, a sense of duty and justice. Conscience is understood as some inner voice.

YakovAbramovich Milner-Irinin (1911 - 1989) in 1943 defended his thesis "Benedict Spinoza". In 1963, the manuscript "Ethics, or Principles of True Humanity" appeared. However, this work became available to a wider audience

much later. The work of YakovAbramovich was criticized by the Soviet authorities, and in 1986 was published in the Federal Republic of Germany. Only in 1999 "Ethics" appeared in Russia thanks to the efforts of the publishing house "Science". The work of Milner-Irinin could not be published in the USSR for reasons of censorship, and the author himself was declared "rootless cosmopolitan" and was deprived of the opportunity to teach. As a heretic, YakovAbramovich did not abandon his position, which did not comply with the ideological charter of Marxism-Leninism. Scientific authorities criticized the views of YakovAbramovich as overly idealistic. As a result, Milner-Irinin became a kind of social outcast, and his works were banned. So, Milner-Irinin, there is certainly a conscientious, sacrificial, and heroic figure. Such conscientious heroism is an inherent feature of the Russian intelligentsia. For Milner-Irinin, honor and dignity were more important than the fear of becoming a social outcast. Milner-Irinin's worldview was formulated in the course of scientific research. The life of Milner-Irinin is a clear example of the tragic conflict that arises between those who are ready to fight for their beliefs, without fear of public censure, and those who always execute someone's insane order. Milner-Irinin lived and worked not for fear, but for conscience. Milner-Irinin paid special attention to the problem of conscience.

The book "Ethics or Principles of True Humanity" consists of ten chapters. Each of them sets out the principle of "true humanity." Milner-Irinin tells us the following: "The Principles themselves, the principles of true humanity, the offspring of human logic <...> the violation of one of the Principles is the inevitable violation of all. Moreover, it seems impossible to determine which of the Principles has been violated in one way or another, so organically they are merged

in the mind itself, in the very conscience of man, in his social and moral, labor and

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creatively revolutionary nature - in humanity." So, conscience is humanity - the main moral principle, which contains the other principles. The ten principles given

by Milner-Irinin are like the Ten Commandments: breaking one is an automatic violation of the other. The ethics of Milner-Irinin is complete: one contains the other, and the other contains the third. Here is the principle of the matryoshka - one contains everything.

In the first chapter, which is called "The principle of conscience? About conscience and honor and about the high dignity of a person", the conscience is postulated as a principle constituting a person. Conscience connects personal and social beginnings in man. The principle of conscience is, therefore, the will to truth and justice. Conscience denies fear. Conscience is altruistic. Conscience speaks about what should be, and, consequently, about what is not represented in time. Conscience is problematical at the junction of personal and social principles, and acts as a principle of solidarity of one and all. Milner-Irinin inherits the Great-Russian philosophical striving for Sophia and all-unity — a matter begun by N. F. Fedorov, V. S. Solov'ev. According to N. A. Berdyaev, the Russian idea is found in the eschatological orientation of thought and will, and in this sense, Milner-Irinin is certainly a Russian philosopher.

The second principle, according to which a person is known as a creature striving for perfection, proclaims the principle of self-improvement. According to this principle, which arises from the principle of conscience, man is not born a man, but, in the true sense of the word, he becomes. Thus, birth implies becoming. To become a person, you must set yourself the goal of being a person. However, what does it mean to be human? - This is a rhetorical question, which is always on the agenda. In the "Ethics" of Milner-Irinin we find the following words: "Create

from yourself a person. A person is not born ready, but forms himself in a lifetime

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..." Man is known in his desire to be human. So, the principle of self-improvement refers us to the principle of self-knowledge: knowing oneself, one creates oneself.

The third principle is the principle of good. Here it is said about the

historical purpose of a person: "Do good, that is, such a world, social and natural, in which truth is the principle of theoretical activity, truth is the principle of

practical activity and beauty is the principle of artistic creativity of a socially

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historical Man would merge into a higher, ideal synthesis" . The creative world of Milner-Irinin draws an ideal world, which is not present, but which is possible and desired. This utopia is represented as that lost paradise, to which the conscience calls man. Conscience in this sense is a kind of faith in a miracle. Conscience is the memory of paradise, the key to which lies in the heart of man. Conscience is the religious weapon of a person who aspires to a perfect world.

In the fourth chapter of "Ethics" Milner-Irinin reflects on the relationship of conscience and public property: "Public property is the real principle of good, life built on the basis of true humanity, the basis of the well-being of nations and real

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freedom of the human person." The public's own is postulated as the first principle of good and acts as the opposite of private property, that is, property as such. Conscience of Milner-Irinin for the liquidation of property. In this sense, Milner-Irinin corresponded to the ideals of communism. However, Milner-Irinin tried to combine the incompatible - the idealistic picture of the world and the materialistic one.

The next principle is the principle of labor: "Work. Only socially useful and productive work makes a person, a full-fledged and sovereign participant in the socio-historical process, attaches him to the great whole, called working

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mankind" . Arbeitmachtfrei, or - "labor liberates" - a phrase used in the Nazi concentration camps expresses this principle, but in a more radical form. According to the Bible, God sent a man to the earth to work - to cultivate. According to the dialectic of a slave and a lord, a man is not a lord, but a slave. Man is obliged to work in punishment for sin, and only work brings him closer to the coveted paradise. In this sense, the evasion of labor is the most dreadful crime

against humanity. A person who evades from work turns out to be on the other side of the rights and freedoms of working mankind. A deviant is a criminal, both on a formal legal basis and metaphysically - this is the fifth postulate of the ethics of true humanity.

The sixth principle, or the principle of freedom, says: "Be free. There is no

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more heinous crime against human conscience than spiritual (moral) slavery" and another: "Only man is free and exclusively - as a social and amateur being -and only when he follows the dictates of conscience."126 Only following the voice of conscience makes a person truly free. Conscience is free by definition. Thus, it is a question of free labor, when a person works according to his talent. Here the positive aspect of freedom prevails: freedom "for" (creative creation), and not freedom "from" (for example, from oneself or from conscience itself). Freedom implies equally destructive and constructive aspects. Milner-Irinin did not consider the destructive aspect of freedom. The philosopher of freedom N. A. Berdyaev described freedom as something not entirely human, as demonic, as a meonic abyss.

The seventh principle is the principle of nobility: "Be noble. Follow only worthy goals in life and use only worthy means to achieve them. No single goal, no matter how high and noble in itself it may be, can justify the low-lying means for its implementation: a high-end and low-lying means of struggle are incompatible things. The nobility of character is a truly human trait, a character trait inherent in a person who has realized his high historical purpose, a free and reasonable transformer and creator, indicating a sublime human understanding of his nature

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and responsibility to his own conscience." It is about the due, which comes out with criticism in relation to that which manifests itself in time as something real. Conscience has tremendous critical potential. Conscience speaks of the historical purpose of man, whose means must be commensurate with the ultimate goal.

Criticism is directed against the spatio-temporal limitations and the forms of power generated by it, as well as against enertia. The voice of conscience comes from the continually becoming present. Thus, the conscience is an existential, which makes one feel the fatal rupture rooted in being. Because of the gap in being, man cannot be truly, but can only strive to be. Conscience calls for overcoming this gap in being. Achieving this goal is the cherished dream of all mankind. The ethics of Milner-Irinin combines religious and social traits. The ethics of Milner-Irinin is metaphysical and refers to the universal absolute man, that is, to all people.

The principle of gratitude is the eighth. Milner-Irinin formulates it as follows: "The feeling of gratitude makes every single representative of humanity the embodiment of the whole, for it fully, like all moral virtues, rests on conscience. In the sense of gratitude, a person enters into another person, emerges from the closed shell of his individuality into the spiritual world of another, lets him into his own spiritual world, in him a person connects with humanity, ... merges with him into a single whole, feels his solid, inseparable ... a connection

with his own kind and not only with his modern generation, to which he himself

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belongs, but also with all generations of people ... " Milner-Irinin speaks of responsibility to all generations of the living, as well as of cosmic unity. In this sense the purpose of man is to overcome the shell of his own individuality, merging in a single creative flow with all of humanity. By humanity is meant not only the living, but also all past and all future generations. Only through collective creativity fatal disunity will overcome itself.

The ninth principle (the principle of wisdom) says: "Be wise: believe in a person and his high historical purpose - in the invincible power of his mind, inexhaustible treasury of his conscience ... hope for the ultimate triumph of

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goodness - truth, truth and beauty; love life in all its inexhaustible charm." Wisdom is expressed as love for man, and conscience is an inexhaustible treasury of life. Thus, conscience includes wisdom: he who listens to his conscience is wise.

According to Milner-Irinin, wisdom implies faith in the triumph of good.

The ethical system of "true humanity" completes the principle of action: "We must act according to conscience. Each your new deed should be a new confirmation of the acquired moral level, as well as a new contribution to the common treasury of conscience. To stop in moral development is to go

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backwards." Conscience implies progress, as well as the belief that the mind will ever win. Thus, the ethics of Milner-Irinin is rather positive, because it is based on the belief in human capabilities. Human aspiration is justified, on the one hand, by the awareness of one's own imperfection, and on the other, by faith in the final victory of man over mortality. The ability to commit a real deed implies moral responsibility. A person who acts in one way or another should know the measure of responsibility for his actions, words and thoughts. To be a man means to be morally sane, to be able to commit an act. But we must remember that every action generates a reaction. The one who acts must be ready to respond to the opposition caused by his action. Also, the one who acts is obliged to remember that his action is only opposition. The memory of this is adequacy. Thus, committing an act implies some moral adulthood.

The ethics of true humanity refers to the heart of a citizen of the world, to a cosmopolitan, to a microcosm, but not to a politically engaged human shell, which so often seeks to impersonate a person. YakovAbramovich Milner-Irinin called his ethical concept "the logic of human happiness". According to this logic, only the openness of a person to the universal, temporal and eternal frees a person from the spirit of gravity and thereby makes him happy.

Oleg GrigorievichDrobnitsky was actively engaged in the problem of conscience in the Soviet period. Doctor of Philosophy at Moscow State University Drobnitsky defended his thesis on "Moral Consciousness" in 1970. The article by Drobnitsky "The Problem of Conscience in Moral Philosophy" appeared in 1972. Drobnitsky himself died in a plane crash in 1973. The book "The Problems of

Morality" was published under the publication "Science" in 1977. A reprint of the works of O. G. Drobnitsky entitled "Moral Philosophy: Selected Works" (Comp. R. G. Apresyan) was published only in 2002.

The conscientious phenomenon in the article "The Problem of Conscience" is found at the junction of the real and the due as a deep-personal conflict. To resolve this conflict requires a full immersion. Conscience is not only a theoretical problem, but, above all, a practical problem. Conscience is the highest moral law, and therefore a conscientious person should not be afraid to appear strange or misunderstood: "A truly virtuous person should behave not just like everyone, but properly, even if contrary to custom," wrote Drobnitsky, - and further: "should to be a single law for all, in relation to which customs should be assessed as fair and

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unfair." Hence, it is clear that the "common law for all", which is being discussed, is nothing but conscience — the very inner voice that broadcasts in the presence mode here and now. To awaken the ability to hear and perceive this inner voice, a person needs to be cleansed of all that is superfluous, which prevents him from hearing. Hearing is what conscience calls for. But, at times, in order to be purified, one must first somehow grasp the mysterious call from deep inside and follow it. So in order to have a conscience it is necessary to have a corresponding desire (what is the desire to have a conscience - see in another chapter). Genuine virtue, in contrast to the false, expressed in the herd instinct. Genuine virtue is beyond morality. Genuine virtue is autonomous and does not depend on this morality. The discovery of genuine virtue is an individual moment. It is conscience that binds us to true virtue. Following the conscience involves us face-to-face with the figure of a generalized Other, that consist of fears and secret dreams and intimate desires. Thus, conscience can manifest itself as a destructive element and as a force that forms.

An autonomous and independent conscience is a universal law, which, according to Drobnitsky, is a true virtue. However, the nature of conscience is

hidden behind seven seals - a secret that is revealed to the inner man. The inner man must be externalized, somehow give birth to themselves. This can happen only with the participation of the external person. The inner man marks the voice that must be heard by the outer man, because without his help and complicity the inner man cannot come out into the light. The inner man is synonymous with genius, demon, talent, which is creative potential. So, conscience is a co-message, which implies the co-participation of the parties. In a sense, conscience is complicity, cooperation. "Rightness," wrote Drobnitsky, "is not always on the side

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of the majority, strength, power, wealth and influence," therefore, true virtue may suffer defeat on the external front, but win inside. Thus, the conflict of conscience is a conflict between the external and internal aspects of the whole. Strength is in

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truth, "not in actual triumph over wrong and vice, but in its ideal superiority." True virtue can be viewed through the prism of "resentment", which is the sublimation of the feeling of inferiority in a special system of morality. Nietzsche believed that such a system of morality is Christianity. In this sense, the Christian paradise or the Kingdom of Heaven is the resentymental kingdom of the humiliated and offended. The society of resentiment, therefore, is a society of conscience. But since Christianity, in all its forms, is the most global example of a society of this type, it can be assumed that conscience is essentially a Christian phenomenon. In this regard, we can assume that Mr. Drobnitsky, who wrote about conscience a lot and in detail, was a Christian socialist in his orientation of thought. The paradox of Christianity is that true superiority is an inner triumph, but from the outside it can be a defeat. Christian ethics are based on contrasts of internal and external. Solving the problem of conscience is a solution to this paradox. Drobnitsky wrote: "The requirements imposed by morality on a person are far from being so unambiguous as in the mechanism of simple custom; sometimes they include tasks that are hard to reconcile or even mutually contradictory imperatives and evaluation criteria. The knot of these contradictions

is the problem of conscience - this way of self-regulation by an individual of his behavior, in which he is endowed with the greatest measure of personal discretion and self-expression and at the same time is subject to the greatest measure of social responsibility."134 Thus, the conscience is represented as a knot of contradictions, which, perhaps, characterizes the nature of the Christian as human nature in principle.

Despite the fact that conscience and consciousness are not the same thing, the problem of conscience is connected with the problem of consciousness: "There is some internal self-confidence in the human mind itself that allows an individual

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to unmistakably perceive moral truth," wrote Drobnitsky. Hence the conscience is internal self-reliance. However, if Man is not the truth, then the human desire for truth is at least self-destructive. But what if with the cessation of the existence of man as such, the human being does not cease to exist? This would mean that man is nothing but a moral form, which is not a necessary condition for existence. What do we know about moral truth? She is cruel and merciless and, by virtue of her perfection, looks at the present at best with compassion and regret. As eternity relates to time, so is true to present. In time there is an exit to eternity, and in the present there is an opportunity to discover the truth. Since the present is a hidden intention to perfection, truth becomes possible as a metaphysical phenomenon. In mystical practices and religious techniques, truth is experienced as a revelation. The laws of the outside world are historically based on the laws of God. Relativity, the subordination of time in this sense is not truth. The true man, or superman, is the master of time. Thus, external laws cannot be a guideline for a person, but an inner law or conscience can and should be a guideline for a genuine person. Truth can be moral and non-moral, or, if you like, immoral. Thus, the conscience turns a person to the truth, which is strength, but not weakness. In the true sense, one does not contradict the other. In Christian anthropology, man, or Christ, is the truth. Christ, as we remember, is a heroic figure, combining man and God. A free

conscience implies a choice between the paradigms of being. But the Christian conscience claims that we live in an inverted world, where everything is the opposite - true justice is presented in the eyes of the majority as evil, and evil rules the ball. Thus, the truth is a man of self-determination.

So, we can t know the truth as such, because it is beyond human understanding, but we can know ourselves in truth. To know the truth of oneself means to know the end and one's beginning. Knowledge of truth involves overcoming imaginary contradictions. If man is truth, then conscience is that, by means of man is known in truth. Conscience is a means of knowing oneself in truth, or a means of expressing one's own point of view, as Drobnitsky wrote about it: "If one accepts that conscience, a sense of duty or any other motive expresses only someone's personal point of view (belief or installation), then that the individual himself considers correct, becomes incomprehensible (and this question is somehow silently bypassed), how can morality fulfill its functions of regulating the behavior of many people in society."136 In other words, morality is legalism, attention to external authorities. Moral authority refers to the external person, to people, to the masses. Conscience refers to the inner man, to the heart of man, to his soul. Hence the famous conflict between morality and conscience. Conscience, being a moral authority, is independent of any external, legal or moral authority. However, conscience may be mistaken, but, nevertheless, conscience is still the highest authority, because it guarantees the freedom and integrity of the person. Personality is the highest value of Western European civilization.

Drobnitsky considered conscience in an existential and social way as the main principle of solidarity. He wrote: "conscience, like a sense of duty, can be nothing more than the awareness of its duties to society and other people, duties

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that are really placed on a person, and not just recognized by him". Thus, Drobnitsky understood the conscience as the call of public duty. Hence the social determinism of the moral philosophy of Drobnitsky. Failure to fulfill public

expectations generates reproaches of conscience, which can arise only if the expectations are shared by the individual himself. If obligations are not accepted, they are not fulfilled. In this case, public censure, expulsion from society, a fine, imprisonment, and death are against the individual conscience. Conscience acts as a principle of social co-action on the one hand, and as a principle of individuation and alienation, and even madness, on the other. An individual conscience can be a threat to public order based on the fear of others. Others are those who recognize the inner voice as their own; others are those who oppose, either besides the interests of the government or the system as a whole. Conscience seems contradictory, but, as Nietzsche believed, the property of higher natures is the ability to endure contradictions. Contradictions cannot be avoided if you honestly treat yourself and the world. According to Nietzsche, the intellectual conscience leaves no choice to a man except to be honest with himself and with others.

From the standpoint of dialectical materialism, conscience is regarded as a conflict. Conflict resolution gives a jump to a new qualitative level of development. The new value system takes the place of the old. Drobnitsky wrote:

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"To be a man of conscience means to act according to a sense of duty." Since the sense of duty may differ, then "being a man of conscience" does not necessarily mean meeting the expectations of the public. On the contrary, being a man of conscience means being able to show autonomy and independence from these expectations. To live according to conscience implies not only honesty, but also philanthropy. It is no secret that today public expectations are being programmed by the mass media in the interests of the authorities. The creation of so-called HYIP projects gives the relevance of the research of individual conscience. So, the coordination of individual and social conscience is extremely important.

According to Drobnitsky, conscience is self-knowledge, which can go on forever: "As a person knows that his idea of duty is only his own conviction, the

authenticity of which he himself can doubt, he can never be sure of his conscience,

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he sinks in the endless pros and cons." Thus, conscience is a kind of stumbling block between faith and doubt, religion and philosophy: "In other words, if you take an analytical analysis of conscience, the moral subject is faced with a hopeless alternative — whether to remain in a state of uncritical self-conviction, or indulge in paralyzing doubt in its own right."140 Conscience implies self-control. According to Drobnitsky, to be a man of conscience is not "to be a slave to one's conscience", but to be "a master of one's feelings and beliefs".

Drobnitsky in his article gives several definitions of conscience. First, conscience is postulated as openness, or sincerity: "Conscience, in its real content (even if the person himself almost does not realize this), is the "openness" of the individual consciousness in relation to the world, its problems, to the demands of the times, to the prospects of human society"141. A person of conscience cannot be a closed subject or selfish person fixated on himself. A person of conscience seeks to open up in order to co-feel and co-experience, that is, to live with and for others. A conscientious person is an always open person. Conscience as an openness to the world implies an understanding, an opportunity and a desire to hear another. Only through the others, the person becomes himself. According to Drobnitsky, conscience "is an attitude in which a person takes responsibility not only for his

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moral condition, but also for what happens around him every day." The French existentialist J.P. Sartre understood conscience in a similar way: conscience as an absolute responsibility. Drobnitsky: "Conscience is imputed to man, and is not supposed to be from the very beginning. In other words, it is not true that everyone has his own conscience, but that a person must have a conscience, even if for this he needs to change himself."143 This position of Drobnitsky fundamentally doesn't agree with the position according to which conscience is loyalty to oneself. Or,

139Drobnitsky O. G. Moral Philosophy: Elect. works / Comp. R. G. Apresyan. - M.: Gardariki, 2002 p. 496

140Drobnitsky O. G. Moral Philosophy: Elect. works / Comp. R. G. Apresyan. - M.: Gardariki, 2002 p. 496

141Drobnitsky O. G. Moral Philosophy: Elect. works / Comp. R. G. Apresyan. - M.: Gardariki, 2002 p. 499

142Drobnitsky O. G. Moral Philosophy: Elect. works / Comp. R. G. Apresyan. - M.: Gardariki, 2002 p. 499

143Drobnitsky O. G. Moral Philosophy: Elect. works / Comp. R. G. Apresyan. - M.: Gardariki, 2002 p. 499

paradoxically, can you change yourself being true to yourself? In this case, human nature is impermanent. Thus, only by changing himself, man corresponds to his nature.

Conscience is the act of consciousness. Awareness, or unconscious, Man is not yet a person. Not a person can change himself only if he becomes a person. But if a Man does not become a person, then it is not a question of treason, but of irresponsibility and of moral minority. Consciousness and conscience, on the contrary, presuppose loyalty to oneself. Thus, the discovery of conscience is evidence of loyalty to oneself. Loyalty to oneself is the fulfillment of a vow, or oath. Thus, conscience is a gift of the spirit. A conscientious person can change himself only with himself, or with the help of God, and in this sense only a conscientious or conscious Man is a person. Being a person, as noted earlier in this article, means being able to do something: to be accountable to yourself for what you have done. Thus, in the case of a faceless person, adultery can lead to the birth of a person through a guilt complex. In this sense, betrayal is what the ancient Greeks called metanoia - a change of mind (which is comparable to the Christian "repentance", as well as the Jewish concept "tshuva"). From here we see that conscience is a social and spiritual phenomenon, as well as a religious one. Therefore, conscience means a change of mind, a spiritual rebirth.

Conscience is the act of consciousness. Awareness or unconscious man is not a person. Not a person can change himself only if he becomes a person. But if a man does not become a person, then it is not a treason, but irresponsibility and moral minority. Consciousness and conscience, on the contrary, presuppose loyalty to oneself. Thus, the discovery of conscience is evidence of loyalty to oneself. Loyalty to oneself is the fulfillment of a vow or the oath. Thus, conscience is a gift of the spirit. A conscientious man can change himself only by himself, or with the help of God, and in this sense only a conscientious or conscious man is a true person. Being a person, as noted earlier in, means being able to do something: to be accountable to yourself for what you have done. Thus, in the case of a faceless person, adultery can lead to the birth of a person through a guilt complex. In this

sense, betrayal is what the ancient Greeks called metanoia - a change of mind (which is comparable to the Christian "repentance", as well as the Jewish concept tshuva). From here we see that conscience is a social and spiritual phenomenon, as well as a religious one. Therefore, conscience means a change of mind, a spiritual rebirth. In the Christian sense, adultery means maturing. A change of mind or metanoia, on the contrary, means turning to childhood.

Drobnitsky wrote: "ultimately the problem is, firstly, in society itself to eliminate conditions that make it necessary for "public authorities" to protect themselves from conscience, to preserve the existing society at the cost of deviating from the requirements of morality; secondly the problem is to educate people in people who have such a conscience so that society can trust it without day-to-day external control."144 Public authorities should be abolished. Societies should be united into one society with to control the life of the planet that is to tackle environmental problems, to renounce war and so on in this way. In the new society, ethics should prevail over economic and social interests associated with individual enrichment. Humanity must unite to conquer the time.

So, conscience, in contrast to "legalistic" morality, is a real acting force, capable of transforming people into personality. Conscience contributes to the development of personality. The philosophical developments of Ya. A. Milner-Irinin and O. G. Drobnitsky are a continuation of the philosophy of a common cause initiated by the original Russian thinker N. F. Feodorov.

A theoretical seminar dedicated to the problems of conscience was held in February 2018. Ruben GrantovichApresyan delivered a report at this congress. The topic of the report is "Problems of conscience in modern domestic psychological research and tasks of ethics". In the materials on the seminar R. G. Apresyan writes: "if we take the problem of conscience, philosophical ethics, in fact, have nothing to attract. Apart from a small article about conscience in the encyclopedic dictionary "Ethics" and the republishing of an article about the conscience of O. G.

Drobnitsky in the collection of his selected works over the past quarter century, if I am not mistaken, there was not a single analytic-philosophical work. Neither Berbeshkina's monograph, Drobnitsky's article (works completely different in their theoretical status), nor the works of moral philosophy classics, nor the work of modern world authorities, with all our adherence to historical and philosophical reflections, became a reason for criticism, rethinking, theoretical advancement in this topic"145. Thus, Apresyan notes the significance of the problem of conscience. The author rightly notes that investigations of the phenomenon of conscience are not conducted actively enough. That means that the phenomenon of conscience, as a real philosophical concept, requires more careful consideration.

Within the framework of the aforementioned seminar, questions concerning the given problems were formulated. "Not only in the ordinary consciousness, but also in the arguments of specialists," Apresyan believes, "conscience acts as a full-fledged correlate of the morality of the individual [Huseynov]. Conscience is moral within man. Does it make sense to specify conscience as an intramoral phenomenon, or a phenomenon of individual moral consciousness, and is it not enough for philosophical ethics (not for ordinary consciousness) the concepts of "moral self-consciousness", "self-control", "self-esteem", "value orientation", "self-confidence moral personality?"146. For the ordinary consciousness, such definitions would be quite enough, but the philosophical inquisitive mind turns out to be more exacting than the ordinary. For the ethics of these definitions is not enough. The question of conscience for philosophical ethics is one of the most important. Conscience involves confession, a unique individual experience that can and should be expressed in all its originality. If we do not take into account all the complexity and inconsistency of a conscientious phenomenon, we will get another moral. But the message that MrApresyan brings to us is that an autonomous conscience is more than morality, but at the same time it is a source of morality.

145Apresyan R. G. Problems of conscience in modern domestic psychological research and ethics tasks URL: https://iphras.ru/uplfile/ethics/seminar/06_02_2018/ruben-apressyan06-02.pdf

146Apresyan R. G. Problems of conscience in modern domestic psychological research and ethics tasks URL: https://iphras.ru/uplfile/ethics/seminar/06_02_2018/ruben-apressyan06-02.pdf

Conscience is free in principle and, as such, it must be expressed individually poetically.

R. G. Apresyan believes: "within the phenomenology of moral consciousness the relations between conscience and duty are most critical. Debt can be interpreted as a form of presentation of (external) moral law. But if it is interpreted as a form of awareness of the moral law presentation by the person, moreover, sincere recognition and acceptance of it, how different is the duty and

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conscience in this function? "14/ Debt is the external presentation of the law, conscience is the internal awareness of the law. The Law itself, given in a metaphysical manner by Adam and Eve, is specifically-applied in its meaning prescribed by the criminal and administrative code, and the crime of external law entails punishment, which is violence. Evasion of the internal law - the law of conscience also entails punishment in the form of deprivation of life meaning. Evasion of this internal law, which is law in the sacred, but not in a profane sense, depreciates its own life and deprives it of its value. The fulfillment of the law of conscience occurs on a voluntary basis - on the basis of conscience, and not fear. This is the essential difference between external law and internal law. External and internal laws may coincide, but in principle they do not coincide. This discrepancy is also a kind of law, which is a consequence of sin. In this case, you have to choose between true and untruth. This choice is often not quite so easy, because the untruth looks much more seductive than the truth. Moreover, evading the law of God is attractive because it is an act of heroic challenge to blind fate. When he is on the other side of traditional morality, which is only a means of control, it is difficult to determine whether you are doing the right thing or not. In this sense, it is correct that it is desirable for gods who serve man or not. But we must remember that the act implies responsibility. If duty is a personal awareness of the presentation of the intra-moral law, then duty and conscience are one and the same. But in this case, it is worth learning to distinguish internal morality from external

morality. Thus, the coincidence or non-coincidence of conscience and duty is a matter of interpretation. It depends on the individual point of view. However, the originality of conscience is fully revealed only in the case of a discrepancy: in principle, conscience does not coincide with itself. Conscience always indicates conflict or contradictions of human existence. Conscience, as an echo of a more perfect world, acquired by a man who responded to the eternal call, takes a critical position in relation to the imperfection of the world of decay.

"Lawrence Kohlberg's moral development scheme," writes Apresyan, "is usually interpreted in such a way that conscience, as the ability of moral self-control and autonomous self-determination, appears as an attribute of the highest stage of moral development, which, according to numerous empirical studies, is so rare and uncertain fixed in real individuals, which can only be considered a hypothesis. At the same time, it is noteworthy that the Kohlberg moral development scheme was significantly influenced (and this was confirmed by Kohlberg himself) by the moral development scheme proposed as an abstract concept by John Rawls (morality of authority - morality of association - morality of principles). According to Rawls, at each stage an individual is able to experience a feeling of guilt, which is not only experienced differently, but is also structurally differently structured. Does this Rawls concept give no reason to say that conscience is both dynamic and substantive in dynamics and at different stages of moral development (or developed: the process of moral development is not necessarily full) conscience manifests itself in different ways, so that along with the "autonomous" conscience one can imagine both an "authoritarian" conscience

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and a "collectivist" conscience?" This means that it can freely manifest itself in various forms. Since eternity and infinity, as well as time and space, which determine the conscience as an unchanging human property, undergo transformations, the very idea of the nature of man changes. It turns out that the imperishable or eternal is a manifestation of the impermanent and momentary, and

not vice versa. That diversity of consciences noted by Apresyan. However, conscience essentially belongs to the realm of the possible, rather than only real. Therefore, conscience in the narrow sense is a fantastic phenomenon.

"Given that conscience," says Apresyan, "is usually viewed as an internal judge and, in this sense, as the ability of self-assessment, judging by the literature (and this, incidentally, was noted by Volovikova and Mustafina according to the results of the study), is associated and the function of "forward reflection", cautions. In this sense, conscience acts not in the function of self-assessment, but in the function of self-determination (prescription or retention). This possible perspective of conscience brings us back to the first of the questions raised here and more seriously reflects the doubt that conscience is special, along with others, moral ability, and not the other - in the language of morality itself - the designation of moral consciousness."149 Many researchers note the illusiveness of conscience: conscience is like a phantom. Hence, the question arises about the ontological status of the subject of conscience. It is also true that conscience, as the strongest feeling, as the thirst of Heaven, is independent of moral consciousness. This independence is the result of autonomy of conscience. However, this all hardly fits within the framework of the scientific worldview. The status of the subject of conscience is ghostly and inconstant. In many respects it depends on the operator himself, who carries out the work of knowledge. Being, which reminds us of conscience, is much broader than the profane being of everyday life. Conscience sheds light on the true nature of man, which, as Nietzsche has shown, is on the other side of good and evil. Conscience is a kind of practical reason that guides a person. It can be insane and untranslatable into the language of the external, that is, everything that is not me, but also internally authentic. Thus, the self-cognizant subject also cognizes his own morality. However, from the point of view of traditional moral systems, such a "personal morality" should be in every way decryable, because it is extremely dangerous and destructive both for the society

and for the person who professes personal morality. But the problem is that an autonomous and independent conscience is on the other side of public opinion. On the one hand, this is the path of self-knowledge, that is, self-creation, and on the other, self-destruction. So, self-knowledge equally implies self-creation and self-destruction.

Chapter II: Social metaphysics of conscience.

This chapter will discuss the origins of conscience. Conscience is a function of human consciousness and the unconscious. On the one hand, man is a social being, but on the other mystical. Aristotle believed that man is a political animal. Nietzsche wrote that man is some intermediate form between animal and deity. Conscience, which is responsible for the moral improvement of man, is equally a social and religious feeling - a sense of responsibility, as well as an individual experience of divine participation. Thus, the conscience exists at the junction of the inner and outer worlds of man. Conscience reveals the demonic principle, which contributes to the disclosure of human individuality. He who follows the voice of conscience is revealed as a person, which is an act of heroic asceticism.

1. Conscience as a principle of heroic formation.

Conscience, as the strongest feeling, contributes to the awakening of the hero. Conscience encourages a person to act, which is a feat in the context of everyday mediocrity and environmental banality. To be human in the true sense is to be a hero. To be human or just to be is to open up as a microcosm. The path of the hero is to overcome the limitations of his self. Thus, the hero is definitely an altruistic figure. But the egoist is a kind of hero - a hero with a minus sign, that is, an antihero, or a trickster. It should be noted that the figure of the trickster is extremely popular in modern culture. The trickster, as a rule, is a two-faced man -an emasculated hypocrite who is never tormented by conscience, and, in this sense, the conscience of an antihero is always clear. In a hectic time, being a hero, dying for your homeland or for an idea, is preferable, but during stagnation and stability, the figure of the anti-hero trickster looks much more advantageous. In peacetime, the hero is undesirable. However, as we remember, the authority of conscience is much greater than the authority of any secular authority. It can be said that the authority of conscience is religious authority. Religiousness is understood as the

true principle of consolidation. In this sense, to follow the conscience - a heroic cause. Another thing is the trickster-shifter who cares only about his own well-being. The conscience of the trickster says that the highest good is the game or entertainment. If the hero is a revolutionary figure, then his antipode, the trickster, is counter-revolutionary. In essence, the figures of the hero and the trickster correspond to Christ and the Antichrist.

Rope dancer, or Nietzsche's superman, is undoubtedly a trickster, the purpose of whose existence is to overcome the spirit of gravity. A heroic topic is a heroic coordinate system that appeals to metaphysical sources, such as, for example, the homeland. Motherland is a completely metaphysical concept. This is some kind of super-idea for which a person sacrifices his own life. Super-Idea transcends life itself. Super-idea is some sacred value. To commit a genuine act in relation to being implies, as Nietzsche wrote, "to become who you are." The hero performs his own mission. Paradoxically, the struggle with fate is also part of the path destined from above. Comprehending the fate fulfills the promise and takes communion with the sacred. Following the call of being, man recognizes himself as a frontier being - divine and demonic, beautiful and terrible. The challenge that the hero accepts is the challenge of being, which, according to materialists, determines consciousness. However, the heroic path is not the path of abstract theorizing, but the path of knowledge, which is given only in the immediate experience of conscience. A human being in the absence of a divine presence is experiencing an inner drama. Man is in search of that lost paradise, which, ultimately, is somewhere deep inside as a promise of eternal victory. In the context of heroic topics, victory is the key concept that must be understood as the final triumph of life over death, corruption and decay. In this sense, the ideal hero is Jesus Christ. However, due to the anthropological or Christian crisis, the hero is unclaimed. In this sense, being a hero means being contrary. In other words, eternal life is that which it possesses, even without knowing it, the hero of a clear conscience. A clear conscience is what needs to be achieved, because, when it appears, the conscience declares itself as "unclean." So, conscience is revealed

dialectically. Conscience is the desire for purity. A clear conscience is a divine state of consciousness, which implies a great psychic power.

So, conscience is the beginning of a heroic formation. Metaphysical hero -the hero of a clear conscience is born at the call "from above". The heroic figure is tragic in principle, and this is its pathos. Divine consciousness, or the absolute to which our hero aspires, is some reward promised to the winner for the feat. In a psychological sense, the feat is a battle with own demons. But more often it happens that heroes die on this path. Thus, a man, forking himself and his own shadow, becomes a victim and perishes. Therefore, special attention deserves the relationship of man with his shadow. Shadow is the other, which, without exaggeration, can be called the defining theme of the twentieth century. Heroic aspiration is expressed as a desire for Knowledge of the other-worldly reality, which seems to be a fantastic reality. The hero in this sense is the one who, firstly, has managed to abandon ordinary perception, and, secondly, the one who overcame the power of gravity, opening the room to the imagination.

Conscience, as the power of becoming a hero, is enthusiasm, inspiration, faith in one's own strength to find the answer. Conscience is the key to being. Heroic reality is fantastic. A rigorous scientific analysis does not always help to identify the holistic content of this reality. This reality is much better described mythically and poetically. This is an inner feat. That which impels one to commit an act lies deeply - in the sphere of the unconscious. The hero wants to overcome the taboo - to look into the eyes of primal fear. Metaphysics embraces all life in its genuine integrity. The hero is eager for authentic life, which is described in a mythical way. To designate the elements of life are used such concepts as God, fate, oath, justice. Comprehension of the mythical reality is unthinkable without direct experience. Being a philosopher in this sense is also a heroic deed. To be in essence is to be a philosopher. In this sense, the philosopher is a compromise figure. Thus, a philosopher is not just just a profession, but - broader - this is a vocation. The nature of the hero is always passionate. In the words of Lev Gumilyov, the hero is a passionary. The thirst for life is prompted in man by his

conscience. The heroic pathos of being a man is revealed, therefore, in zeal - in a passionate aspiration. Since man is an aspiring being, man is an imperfect being.

The Russian religious thinker S. N. Bulgakov in the article "Heroism and Asceticism" wrote: "Christian asceticism is continuous self-control, the struggle with the lower, sinful sides of I, the ascetic spirit"150 Thus, the Christian hero is an ascetic. The concepts of "heroism" and "asceticism" Bulgakov considered as opposites: "Heroism," he wrote, "as a common world-attitude, is not a beginning, but separating, it creates not employees, but rivals."151 The Christian feat is humility. However, humility also a feat, for it requires an elevation above oneself — above one's pain, above one's pride. Thus, it is a matter of an inner feat, which is essentially a Christian feat. Two types of feat, which do not contradict each other, can be combined, enriching with obedience. In Russian, the concepts of feat and asceticism have the same root, and they should not be separated in practice. Jacob, an Old Testament character who fought with an angel sent to him by God, was waiting for blessings. Thus, theomachism is also a heroic deed. If a feat is a manifestation of asceticism, then conscience is a manifestation of consciousness.

From the point of view of moral consciousness, a clear conscience is a priori insane. A clear conscience in this sense is a denial of guilt and, therefore, a denial of higher power. A man with a clear conscience is a rebellious man, a man free from sin. Absolute power, which condemns the desire for autonomy, is the power of God, which implies power over time and space. To rule is to be free from guilt, but to impute blame to others. Imputation of guilt is a way of introducing a subordinating form of rationality. The riot of a clear conscience is a heroic act of disobedience committed against a particular authority. Thus, the subject is awakened by rebellion. In this sense, rebellion is a universal form of the awakening of consciousness. In the end, rebellion is a rebellion against the laws of the universe. A clear conscience is peculiar to a spirit free from the power of time and space. A clear conscience is a children's conscience, because growing up begins as

the unclean conscience is raised in children. From the point of view of secular power, the hero of pure conscience is a potential criminal, and his rebellion is a kind of crime against that universal inertia, which is experienced by the passive majority of the people of the planet as some immutable reality. Thus, the rebellion of conscience is inherently religious and pure. The formation of a hero takes place in the process of his self-knowledge as a combination in religious-poetic ecstasy of two conditionally different forms of consciousness - earthly and heavenly, profane and sacred. This formation of a hero is dialectic of conscience. Consciousness in this sense is an absolutely free spirit. The hero must present his thesis to the world. Thus, an unclean conscience is only the nominal enemy of a clear conscience, because conscience is the essential manifestation of the divine consciousness, which is expressed as permanent impermanence and, therefore, manifests itself as everything and nothing. A clear conscience, which is desired by one whose conscience is not clear, according to Heidegger, indicates the goodness of being in presence, and expresses itself spontaneously and poetically in the immediate act of the formation of consciousness, which is a formative form. According to N. Kuzansky, there are two opposing forces in being: the external form, or the informing form, and the internal form, or the forming form. Conscience in this sense, acting as an agent of consciousness, is a form that forms a human personality. This means that only through conscience it is possible to overcome the anthropological crisis of post modernity. Conscience is the voice of the divine consciousness, or perfection itself, which the imperfect human being possesses.

According to Foucault, power gives knowledge. Knowledge in this sense is not equal to information. Information is the external form of knowledge. Inner knowledge is a form that forms, which can be interpreted as will power. Knowledge is intelligible. It is the essence. Knowledge is achieved through the development of intuition, which is a kind of intellectual and mystical feeling. Information basically relies on rational perception. Rationalism is skeptical of everything mystical. However, we should not underestimate the mystical nature of man. Higher knowledge, according to Socrates, is knowledge about one's own

ignorance. Therefore, true knowledge is wisdom, which always implies modesty. The hero is, above all, a sincere figure. Excessive sincerity implies death. A sincere person has no place among the living, where lies are combined with truth. In this sense, the hero is doomed to death. However, death in this picture of the world is absent as such, because everything is life. Death is only a deep transformation, a transition from one state to another. However, the problem of immortality is associated with the preservation of personality. A hero is always a person. The hero can not be sincere. Heroism manifests itself in the fight against lies in all its manifestations. This heroism is a form of asceticism. Asceticism is justified by the thirst for knowledge of God. Asceticism requires overcoming yourself, your own fears. At the level of the archetype, the hero destroys the universal monster - the creature of the human. The devil is one of the designations of this nightmare, with which a man who knows himself has to deal. So, heroism is a manifestation of a fantastic reality, as well as a revolt against the philistine. According to Nietzsche, it is impossible not to notice the resentmental character of the heroic manifestation. The resentment as bitterness due to the existing system of the world order. Basically, rebellion, heroism is a property of youth, when humility and asceticism manifests itself in maturity and old age. Thus, the human being combines extreme contradictions. This is the human factor, which explains why humanity in the process of its formation comes on the same rake. Further, we will see that the concept of the human factor is often associated with conscience in the sense that conscience is a mistaken consciousness. However, a clear conscience is not mistaken.

The phenomenon of a clear conscience is associated with the demonic. The demon, or daimon, translated from ancient Greek means "deity." In this sense, the demonic principle is a heroic principle. S. N. Bulgakov wrote: "Without real heroism or the possibility of its manifestation, heroism turns into a pretense, a defiant pose, develops a special spirit of heroic bigotry and irresponsible criticism,

always fundamental opposition, exaggerated sense of their rights and weakened

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awareness of duties and personal responsibility in general" . Thus, Bulgakov means that real heroism is asceticism. But asceticism is not an empty posture, not egoism and not altruism, but empathy, which involves understanding. Moreover, asceticism is a creative activity that, on the one hand, involves self-improvement, and on the other, perfection of the world. Thus, actual heroism is not rebellion, but humility. However, humility is not possible without rebellion just as light is impossible without darkness. Rebellion is life without God, and humility is life with God, or acceptance of fate. Anyway, rebellion or humility occurs according to conscience. The divine aspect of man or, in Greek, "daimon" is the very analogue

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of conscience, or inner voice . Xenophon spoke of conscience as divine art. So, conscience, as the empathy of God, implies asceticism, which is real heroism.

In "After Law" of Plato it is said: "Daimons are interpreters; they should be diligently honored with prayers for their good broadcasts <...> We would say that they know all our thoughts and miraculously welcome those of us who are beautiful and good, and hate very bad people as already involved in suffering. Meanwhile, a god who has achieved perfection in his divine fate is beyond pleasure and suffering, and in all is involved in rationality and knowledge."154 Conscience in this sense is a kind of human-daimon cooperation. Daimon not only contributes to human development, but also acts as a judge. A conscientious person in this sense is a divine person who knows himself. Daimon is also a human genius. A genius is a person who has achieved maximum self-realization and has revealed his creative potential.

In the work of Plutarch "On the demon of Socrates" understands the phenomenon of demonic deities. Here we find the statement attributed to Theocritus: "Just as Homer presented Athena as "conciliatory in every work" to Odysseus, so the Socratic demon revealed to him a certain guiding way of life,

"everywhere predicting him, giving advice and power", in matters unclear and inaccessible human understanding: in these cases, the demon often entered into an interview with Socrates, communicating the divine participation of his intentions."155 This indicates that the demon comes in contact when a person doubts or is in despair. This kind of complicity or mystical union in a certain sense corresponds to the concept of conscience. Conscience as a reaction to updating, changing, informing. The demon in this sense is both the formative and the informing principle: the formative on the external level and the informing on the internal. Thus, the mystical union of man and demon is realized not according to the principle of attraction of the opposite, but according to the principle of similarity or sympathy. This is essentially a magical principle. So, the demon is a satellite, or an ally, warning thoughts, deeds, words, human image. Also, the demon teaches man wisdom and understanding of the structure of life. Relations of this kind are sacramental and do not lie on the surface. This is something important and, probably, the most important thing that a person has, nevertheless, often goes into oblivion. Conscience serves as a reminder of this essential aspect of being - of the inner world. The metaphysical hero not only listens to the call of being, but also acts in accordance with this call, which calls for "know yourself" and "become who you are." The demon, being a part of "rationality and knowledge," turns the doubting or despairing person to rationality and knowledge.

Eduard Limonov in his book "Disciplinary Sanatorium" describes the process of becoming a hero: "Without dwelling on the local details of each myth, it is possible to single out a common in the heroic epics of the myth. A man (usually at the age of the onset of masculinity) gets the "call" - to accomplish a feat. He or he travels to a distant country, or accomplishes the feat on the spot: finds a monster (beast, giant, dragon), hitherto destroying the population with impunity (option: beautiful girls, boys, kind of a local king), and fights with him. After defeating the forces of evil in a bloody and hard battle, he gets a well-deserved reward: a

woman, treasures, land, fame, wisdom ... The myth of a superhero always has a sequel. Toward old age, he was prepared (by gods, fate, chance) another test, another "call". He leaves the place of pleasure and goes to the last feat. Usually, he dies in this final battle."156 Thus, death is not an obligatory, but quite probable fate of a hero. As a reward, the hero wins the love of beauty. So, according to the logic of myth, beauty is the otherness of the dragon. The hero turns evil inside out to expose the good. The feat in this sense is turning inside out. From this it is clear that evil is the otherness of good, and vice versa. One way or another, it takes courage to follow the call of fate and to be a hero.

The psychology of the hero is determined by the "super ego". When they say that conscience is turned in the imperative, such a conscience comes from its own "super ego." The excessive activity of the "super ego" gives rise to unconscious discharge in the form of a double, a shadow, etc. This explains the majority of mental disorders or neuroses. Psychology, unlike parapsychology, does not recognize ghosts and other creatures and considers this to be delusions, mania, a manifestation of neurosis. If the "super ego" matches the demon, then the shadow or twin corresponds to "it". In the context of a temporary "super ego" is related to the future, while "it" is related more to the past. The ego or I, respectively, is associated with the lasting present. The hero fights with the monster (unconscious, it) in the name of some great goal, which is supervised by the "super ego". Thus, the monster, like the "super ego" is a product of its own ego, or "I". The hero aspires to the ideal.

In the myth of the nymph Echo and Narcissus, who was in love with his own reflection, the nymph acts as a manifestation of conscience? A nymph is not a form, but only a projection of the hero, its inner content. The essence of a nymph is an echo, or a reflection, and in this sense, it is impossible to love her, because who loves her is only in love with its own self. But this kind of love - narcissism - is heroic and even crazy love. However, the narcissist hero is in love with his own

conscience, with his own consciousness, even with perfection, which is perceived as a desire for an ideal, for a nymph. This love is dreamy and poetic. It is important to understand that this is not just self-love, but, in a paradoxical way, with full surrender, love doomed to death, and therefore heroic love. Thus, Narcissus was in love not with himself, but with Echo, which is symbolic in itself. After all, heroism consists in certain relations between man and the divine, mysterious and inhuman sphere. The mystical love of the nymph Echo and Narcissus can be considered a prototype of poetic and sublime love. In this sense, Narcissus is a true hero of a clear conscience who sacrificed himself for the highest ideal, which is perfect and unearthly love. The metaphysics of the relationship between Echo and Narcissus is as follows: the nymph became a reflection of Narcissus, became his blue dream, and also his fate, the echo of his split self. This split (psychologically on "it" and "super ego") is, on the one hand, a tragedy, and on the other, an inevitable consequence of self-knowledge. We can say that Narcissus gave the nymph her ghostly existence. The nymph Echo became the hero's fatal narcissistic ways. Thus, Narcissus is the prototype of the hero-lover, especially noticeable in the romantic German literature.

Following the romantic ideal is often the cause of loneliness. Friedrich Nietzsche wrote: "when they live alone, they do not speak too loudly, and they don't write too loudly: for they fear an empty echo, critics of the nymph Echo.

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"And all voices sound differently alone!" Fatal loneliness of man is the most important philosophical problem. According to Nietzsche, Echo has a critical function. Echo is a reproach to one who cannot become himself, cannot wake up from this dream. Thus, conscience manifests itself not as a call or a voice, but as an echo of his own voice. Fear of criticism Echo is caused by the fear of losing control. It can be said that the conscience takes a person by surprise, which is a kind of test of authenticity. However, not everyone passes this test. The condition for the success of this test is a good memory.

According to Plutarch: "Socrates recognized those people as saying that they had a divine vision, were deceivers, and he treated those who spoke about a certain voice heard with respect and carefully asked them.<...> the demon of Socrates was not a vision, but a sensation of some voice or contemplation of some speech, perceived in an unusual way, just as there is no sound in a dream, but a person has mental representations of some words, and he thinks that hears the speakers. But other people even in a dream, when the body is in complete peace, feel this perception stronger than listening to real speech, and sometimes in reality, the soul is barely accessible to higher perception, burdened by the burden of passions and

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needs that lead the mind away from focusing on the manifested." Emotional peak, when the perception is incredibly enhanced, can be experienced in a dream. Thus, sleep is a form of experiencing the other world. The most fantastic images, fears and desires come true in a dream. Meeting with oneself, or with another involves a change of mind, which is called in Greek "metanoia". As Plutarch wrote: "in essence, we perceive each other's thoughts through words, as if by touch in darkness: and the thoughts of demons shine their light to anyone who can see and does not need speeches and names."159 It follows that demonic perception, or the sentient principle has a qualitative superiority over the world of words. It is an intuitive or intelligible way of perception. Thus, demonic, heroic or superhuman being walks outside of knowledge, referring to the tree of life as a universal without sin. But from the point of view of human, imperfect being, this is not being, but something besides being. In this sense, there is some truth in the statement that demons do not exist. However, they are always anything else that can be comprehended only by the inner vision that is an intelligible way of not knowing, but comprehending the divine reality.

The concept of "demon" has become negative in the era of Christianity, but in the time of Socrates, the term "demon" or "daimon" was understood as a deity,

which is a good inhabitant of the inner space. So, demons are creatures that are guides to esoteric knowledge. Demons are intermediaries. The mediation function, as we remember, is also characteristic of conscience. Demonic interaction is spiritual asceticism, concentration and contemplation. The purpose of this interaction is to achieve spiritual or inner vision, as well as spiritual or inner hearing and other "superhuman" abilities. This love of wisdom makes the philosopher who he is.

Socrates focused on the person - on the inner essence, on the rational soul, which, according to Plato, is an immortal part of man. Plutarch believed that: "the speeches of demons, spreading everywhere, are echoed only by people with a calm disposition and a pure soul; we call such people holy and righteous."160 So, people with a pure soul can hear the "criticism of the nymph Echo", but not sinners who cannot hear the angels sing because of their immunity to the subtle world. It is necessary to purify in order to perceive the message of demons that lives on a different plane of being - not physical, but subtle - dreamlike. It can be assumed that demonic interaction is a certain way of being, which crude materialists may mistaken for non-existence. In this sense, the righteous is also a hero of the ascetic type. The goal of asceticism is not to make progress on earth, but to come closer to heaven. By this logic, we live in an inverted world, where everything is the opposite. The specificity of this reality is that mutually exclusive paragraphs coexist here.

Traditionally, philosophy begins with surprise or some doubt in some obviousness. The Georgian philosopher MerabMamardashvili was amazed that there was anything at all, because it was amazing", the philosopher said, "that there is at least somewhere, at least once, at least someone, for example, has a conscience. It is not her absence that surprises, but what it is." 161 So, Mamardashvili was genuinely surprised that conscience exists, and it exists despite

gravity. In this sense, conscience exists as a miracle. Conscience is intrinsic authenticity, which in some sense opposes external authenticity. The philosopher uses the conscience as a magical compass, orienting him in the right direction for self-knowledge as the highest goal. As Victor Hugo said: "What is conscience? This is a compass among the unknown."162

Conscience contributes to the awakening of consciousness, which is also a mystical awakening of life. Consequently, there are people with an awakened consciousness, or people of will, and there are people who are in the grip of karmic sleep. An awakened person becomes susceptible to the vibrations of the universe. Thanks to his spiritual vision, Man observes himself from the third person. From a psychological point of view, this is a kind of paranoia, but in essence it is an adequate perception of the flow of the universe. This is a turn from the rational philosophy of the New Age period to the natural philosophy of the Middle Ages. So, we can talk about the so-called period of the New Middle Ages. This turn is a kind of conservative revolution, which is a natural reaction in the current situation of anthropological crisis. It follows from the foregoing that conscience implies the awakening of a radical heroic subject. The metaphysical hero follows this vow, which says "know yourself."

E. V. Golovin, a researcher of esoteric philosophy, mystic, philologist and philosopher, wrote: "the soul, first of all, gives man knowledge (it is knowledge, not information) about his own space and his own time"163. It follows that space and time are subordinated to the objective will of man. Therefore, time is not objective, but subjective. The real subject is the human will, which, in accordance with the currents of the universe, gives knowledge of the sacred nature. In this respect man is a microcosm, and the universe is a macrocosm. Man learns to influence the universe. The universe is a reflection of the inner man - the image and likeness of God. Since the soul is the knowledge of one's own time and one's own space, the awakened will turns to the search for the key to the door of the

universe. The metaphysical hero manifests a fantastic reality, which is revealed outside the space-time continuum. So, the eccentric being of Man becomes purposeful - the man from the man who doubts becomes a man who desires.