Dissertation sur la conscience

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АПФ центр Потенциал » Аудио-психо-фонологический центр Потенциал

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Your work will be thoroughly checked to contain no plagiarism and accompanied by reference and title pages. Within the abortion literature and scholarship, the perspectives of abortion providers are rarely presented.

This study is a narrative inquiry that explored, in depth, the experiences of four physicians who provide abortion care in Canada. Narrative inquiry proceeds from an ontological commitment to experience, making it a useful means to deeply explore the experiences of abortion providers.

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In this inquiry, stories of abortion provision were lived and told alongside stories of being a mother, a daughter, a friend, a partner, and a woman. Four narrative accounts in this dissertation evoke the ways in which the participants composed themselves as abortion providers. Each of these accounts speaks to the complexities, tensions, and possibilities for understanding abortion provision.

Seven narrative threads are presented in this dissertation. This dissertation examines the political meaning of conscience in the writings of John Calvin, John Locke, and J.

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I argue that, although their conceptions of conscience differ, they share an ambivalence toward conscience in that they wish to' extend its freedom but fear the effects of unrestrained consciences. Calvin attempts to strike a course between Catholicism's ecclesiastical laws that "bind" conscience, on the one hand, and the antinomianism of the Anabaptists, on the other, by putting forth a conception of conscience as an innate sense of the moral law that mediates between God and the individual.

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The effects of sin, however, require that conscience be subject to the "outward helps" of the church and government, even though Calvin maintains that conscience is free. Since true principles are discoverable in the law of nature, Locke wants conscience to be governed by reason.

I argue that, despite his fear of unreasonable consciences, Locke's vision of a polity founded on consent depends on conscience. Mill understands conscience as a feeling of pain that has become associated with particular actions. Although our consciences are shaped for us in this way, Mill contends that they can also be shaped by us.

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He wants the consciences of individuals to be shaped such that the good of others is connected to one's own good. Although this calls for a degree of social conformity that is at odds with Mill's emphasis on individuality, this tension is lessened when one recognizes that Mill desires conscience that are shaped for liberty. I argue that modern thought is marked by what I call the paradox of conscience: in order for conscience to be free, it must be governed.

I suggest that Mill best helps us confront the paradox of conscience and, governed. I suggest that Mill best helps us confront the paradox of conscience and, thereby, come to terms with our own unease over the political meaning of conscience.