Conscience (n.) backed by the world's traditional "right ideas" shields the extravert against losing himself in the object — and bandages his eyes, so that he lives his myth blindly, always with the feeling of doing right.
Conscience (n.) when wanting can be the whole cause of a neurosis: the clever young man with a publishable monograph on his own case wintered at St Moritz on the savings of a poor schoolteacher who starved herself for him — and thought he could scientifically unthink it.
Conscience (n.) is a knowledge of the emotional value of our ideas about the motives of our actions — an impulse with no conscious reason, topped by a value judgment that always implicates the judge.
Conscience (n.) can act without the ego: an unconscious personality knows the dubious offer, sees the ego's greed, and pronounces judgment — the knower is not the empirical subject.
Conscience (n.) easily succumbs to a fit of weakness as soon as the moral code ceases to support it.
Conscience (n.) as God's voice, vox Dei, is a psychological truth as an opinion that exists — and if it is God's voice it outranks morality, yet we still pray not to be led into temptation.
Conscience (n.) loses all meaning once stripped of its inconvenient emotional components, which are its real dynamics — and stripping them is the unconscious goal of a scientific psychology welcomed for its "objectivity."
Conscience (n.) is an autonomous demand that asserts itself in spite of the subject; to call it merely learnt one would have to have been present at the first moral reactions in prehistory.
Conscience (n.) shows the polarity of the psyche more clearly than anything — a potential between opposites; train away the moral reaction and the opposites would merely find another mode of expression.
Conscience (n.) is in most cases the primitive fear of anything unusual — 'moral', perhaps, but not ethical until it is reflective, which happens only in a conflict of duty.
Conscience (n.) remembers and repeats the customs; ethical conscience settles a clash of duties by creating a third standpoint.
Conscience (n.) stings us into discovering the impersonal forces that make us unconscious instruments of the wholesale murderer in man.
Conscience (n.) as an ethical authority reaches only as far as consciousness does, so a man without self-knowledge can do terrible things without calling himself to account.