HEGEL’S, HEIDEGGER’S, AND RICOEUR’S ABOUT CONSCIENCE

Abstract

Abstract. The goal of the paper. The study aims to comprehend the phenomenon of conscience as an anthropological factor, which is realized as a meeting of three significant thinkers in the space of my reflection on conscience. The purpose focuses on the question: where does the actual action of conscience occur? Methodology. The question of the principles that will be given to the expansion of the three thinkers' opinions is that the logic (logo) of their ideas will speak with my voice and, therefore, may be replaced. Although thinking is justified as a path of movement to essential universality, it is justified to speak only from me, so I consider the path of my considerations on the subject of conscience to be relevant, but extreme attention to the opinion of others that in this situation appears as a conversation of Hegel, Heidegger, and Ricker, not as a free variation on the topic, but an attempt to understand. Scientific novelty. Generally, it is customary to give conscience positive connotations, but then there is a danger of absolutization and justification of conscience, conformist follow-up, or violence and arbitrariness. It is substantiated that the phenomenon of conscience attests to a characteristic of a person's paradoxicality of self-identity and distinction from himself and therefore carries the marginal duality of inclusion of individualized individuality in universality. The essential features that human thinking has, which also retains duality: being the individual's action, at the essence of this action, brings the individual beyond himself. The voice of conscience sounds guidance against selfsatisfaction and puts a person in the face of asking, and this is not inaction but a decisive choice of thinking. Conclusions. Conscience pushes a person into thinking – this path appears after reading Hegel, Heidegger, and Ricoeur, who remained unheard. Therefore, the space where the action takes place can be recognized as philosophy – not as an informative awareness, but as an ability to ask yourself in the context of the vision of your paradoxical self-identity by identifying the presence in you radically. It is argued that the realization of paradoxical passivity is a philosophical discourse with its attention to thinking, the essential features of which are marginal anxiety and lack of self-satisfied confidence in following the suffering attention to another.