ETHICS: LIFE AS IT OUGHT TO BE Chapter Il THE MORAL AGENT | Focus Questions: __ x it mean? . t does Man is a moral agent. Whal sal ia + How does the moral character of the m + What are the stages of moral development’ “ Man as a leet ls ent develop? eer kee oe * To explain what moral agent means * To discuss the meaning of fundamental option @ INTRODUCTION ‘After learning the basic concepts of morality and ethics, let us now tur our attention to the in moral agent who is expected to develop in moral and ethical character‘Chapter I The Moral Agent Lesson 1: Man as Moral Agent The Human Person as 8 Moral Agent “Moral” comes ir from the Latin “mores,” Standards, [Link] doing things, act. A moral agent is one who standards. A moral agent is the referring to society's pattems, “Agent” comes from Latin “agere,” to do, performs an aet in accordance with moral ‘moral actor, one who acts morally. ‘A moral agent is “a being who is capable of those actions that have moral quality and which can be properly denominated good or evil in a moral Sense." (Edwards, 1754) Only a moral agent is capable of human acts. That's why “morality is for persons.” (Haring, 1971) As will be disoussed later, human acts are “those of which a man is master, which he has the power of doing or not doing as he pleases” or “those acts which Proceed from man as a rational being” (Edwards, 1754), What is sufficient condition for moral agency? ~~ it will suffice if the agent has the capacity to conform to some of the external requirements of morality. So if certain agents can obey moral laws such as ‘Murder is wrong” or ‘Stealing is wrong,” then they are moral agents, ever if they respond only to prudential Feasons such as fear of punishment and even if they are incapable of acting for the sake of moral considerations. According to the strong version, the Kantian version, it is also essential that the agents should have the capacity to rise above their feelings and Passions and act for the sake of the moral law... (Haksar, V., Encyclopedia of Philosophy) Capacity to conform to moral standards, to act for the sake of moral considerations, that is, for the sake of moral law, qualifies one to be a moral agent, The absence of that capacity to conform to moral standards, as in the case of an insane person, excludes you from moral agency. A dog is not, therefore, a moral agent because it doesn’t have the capacity” to conform to moral standards. It cannot knowingly, freely and voluntarily act. It does not have @ mind and freewill. The same things apply to.a robot that is why like the dog, it cannot be a moral agent. ‘The Purpose-driven Moral Agent Where do you go (quo vadis), moral agent? For this old question we find an old answer from the textbook written by Rev. Charles Collens, $.J. (1924). It is based on the principles laid down 59 ‘A moral agent ‘sone who performs an act in acordence with moral standards. A moral agents the moral actor, ane who acts ‘morally Only a moral agent is capable of ‘human acts. Thats why ‘moral is for ‘A moral agent shuld have the capacity to ‘ise above their feelings and passions and act forthe sake ofthe moral ‘aw...ETHICS: LIFE AS IT OUGHT TO BE | me CAE A a Se ; sie me elon ‘a means to another Cm ee for its own Bop ond may be ed ly as “Every huran Aled onlap dreary end which is rr end, 18 the instrumental end, As Aristotle put it, that acts di iobadag 4 sake, that is, it is no longer sought for the eo js happiness. For St. aa summum bonum, the highest good. That highest oe absolutely final end is Thomas, the highest good or end is happiness but STesummm 4 ce prineiples reearding bbonum, the Alfredo Panizo (1964) cites the three Tbomistie 3 : agent that highest goods the end or purpose of the moral agent: “First PIMP), 59 attained. In God Himset, performs an action acts for the sake of the end oF cil ave cient other words, a moral agent is purpose-driven. Second mt has the power of acts for an ultimate end. Thitd Principle: Every 48°™ 4 the various him. Fone «Moving for an end which is sutable or good for MNT, wtimate end, ak ends or purposes of the actions of the moral agents jerson’s Christian point iat van point of view, # human P ofview 2 and this iSyhappiness. “From the Christian point of WI") perfection, human person's estiny in the world is not only to achieve cultural fe th of the body. To desi in but to attain the etemal happiness of the soul after CF" © oy simself thewordis ‘Know, to love, and to serve Goi is our preset du. T° en and ited to Him by - not only fo Uncreated Splendor, face to face, to be united to Him YT» (panizo, achieve cultural everlasting operation of the mind, shall be our eter ‘and moral 1964) perfection, Such direction of the moral development of the human person Is lated in the works ana derived from the nature or essence of man as contempated 1! 1 Te hoponessot OF AFistotle, Plato, and St. Thomas Aquinas. His moral fife eral the soul after or assessed in the light of his ultimate destiny. His destiny depends on al death of the the God-given potentials he is born with, His act is moral if it realizes his body. potentials and brings him nearer to this goal in life, immoral if it deviates from it. The Fundamental Option A person's act The road of life may have many diversions. Hence, the decision and ‘is mora fit choice to take one way, like Robert Frost’s “one less traveled by,” one that realizes his! proceeds to the end expected of men, the determination to abide by such ther potentials end, is referred to as adopting the “fundamental option,” a free choice to and brings him’ say “yes,” like a “yes” to God, an affirmative response to God’s invitation ‘her nearer fo to follow His way. In an article published in the SLU Research Journal, Fr. ee Emmanuel R. Fernandez (1988) explained clearly the theological concept inmoaiitt 4 _of responding to the call of God “by making @ fundamental option for Him and ordering one’s life accordingly.” The fundamental option is “the stance or position I decide to take vis-i-vis the Absolute Value (God) which then influences ultimately all my other individual actions and decisions(Fernandez 1988) Fernandez quotes Janssens (1966): We understand as a consequence the essential importance of the fundamental judgment of conscience; it determines in our actual tife the measure of knowledge that we attain concerning ‘moral good, by pursuing, that is, in the total meaning of existence, the ideal of me to be realized. At all events, if this judgment conditions what we: consider right to be the content of our fundamental choice, our first obligation is to form it sincerely and (0 perfect it assiduously by trying to scrutinize in a better way the objective requirements of our destiny. Considering, moreover, that itis impossible to realize the ideal of moral perfections only in the light of this judgment, we are compelled to follow it faithfully. One theologian says that if one is used toa life in accordance with the fundamental option, at the moment of death, he/she would be asked by God what his/her option will be, and helshe definitely will say yes to God. An insight is provided by. Troisfontaines (cited by Dy, 2001) on what happens at the moment of death: ~-at the moment of dying, the being takes measure. He chooses his degree of intimacy with others..., or on the contrary his centering on self which seems preferable to him. He adopts for eternity the attitude which pleases him... The fundamental orientation of the soul towards communion or towards isolation, will have significance. Every, man, whatever his state in life, his heredity or the conditions of his existence, has gradually adopted his orientation for himself... The person oriented towards charity, who all his life has sought a more profound union with God and with others, will open with full spontaneity the moment this communion is proposed to him.... Finally, it can happen that, in spite of the entirely new condition of choice, the completed and egoistic person remains obstinate in refusing charity, and elects to be separated for eternity in hell. (Dy, 2001) In other words, one’s choice of his way of life, may be gradually established and may be difficult to change it, except by God’s grace, at the moment of death, No Pre-fixed Plan for Man According to some 20" Century thinkers there are no pre-existing directions. “There are no signs in the heavens.” There are no pre-designed, Presfixed design, plan, purpose of man’s being according to some 20° century thinkers, For the existentialist, like Jean Paul Sartre, a human option is ‘the stance or position! decide fo take vis-évis the Absolute Value (God) which then influences ultimately all my other indvivel actions and decisions.” ‘fone is used toa ite in aocordance with the fundamental option, atthe moment of death, he/she would be asked by God what ister option willbe, and he/ she definitely will ay yes God,. ETHICS: LIFE asm ouGHT To BE 62 selffherse! Ahuman Person is or he/she makes ofhimset/ herself by chalce, He/ she is nothing, ‘nti he/she starts hisher “existence” by making choices. Abuman person has fo create histher end, purpose, or directions. Helohe has to invent his her destiny. Since there is no goator end designed for inher, hese would completely ‘be the author of what he/ she tums out to be. Helshe wil be totally responsible for what he/she willbe. hi : Person is or becomes what he/she makes ey starts aan a life Helse is nothing, no vases’ unl BEART ogg who ves 8 of by making choices. (Sarre, 2007) In oe" Ty yo, js nothin: & he blindly following what others thitk, $° Spe process PAP LN like lives hollow, empty or meaningless lit: THN yiteheads (1990) Mitlever Teithard de Chardin (1948) and Alfred NOM yrqcess. In OWE! Words, a human person is or will be a result of 8 C7, rs aur for all these thinkers, a gon has 10 te veutke ey or directions fae bal riser des ely be the author of or end designed for him/her, he/she WOU vie asible for what hey what he/she tums out to be. Heise willbe (01 1. go not want any she will be. The exstentaists and process PRION decide to do, In other being to be co-responsible with them fF "1 °.'15 remain open i other words, the findamentl option for these HN in guide them t What they are able to create, discover, o ive! Yr vention leads the next chapter of their lives, to choose whatever "2 : them to, which, of course, is difficult to imagine: J) Marcel and Martin But other groups, like Martin HeideBeeh, Oa ted to. thei Buber see themselves as being-with-oers, iMSePOTT a ackets, tha fellow man. By placing their biases and prejudio ir vision, they realize is, by suspending their obstructive effects oP i ris another subject like who the other being is in their presence. The other sage calling fo them; the other is emitting signals communicating @ MESS CO their creative response. The other is saying, “et us learn : desi aera to affirm each other's being. Together we go through Is, CAO NS Mr end and purposes, guided by messages unveiled in a life of dialogue with ourselves, with other selves, and with the wor purpose, or direction of beings-with-others, as they learn to live together. Says Buber, a meeting”, a life of dialogue. rid, Consequently, the end, is what they discover 957) “All real living is “World to Come” Means “World to Come Out of this World” Fr. Rene de Brabander, CICM, former professor in St. Louis University, Baguio City, wrote an article entitled, “Christianity in the Modern World.” The modem Christian departs from the view that earthly life, the world of flesh, is a sinful thing and has to be abandoned for the sake heavenly life, But “(heaven and earth are one and the same thing, you cannot Jove one and despise the other.” The world to come, that is, the heavenly world that every Christian desires to direct their life to, can only come out or emerged from this world of flesh. A person should direct his/her life toward this end, the making of the world to come out of this world. What does it mean making the “world to come” out of “this world”?h, we i in i, pt8 “this world” as a sinful world of flesh, ive ourselves in improving i, itty coating a deine it, perfecting it to ha i ' el enn is the world to come. As Buber you hallow this Pel ‘ Baars sping,“ , , et the living God.” The modern on Bits Fehting fr justice, building costs and hospitals, clothing the naked, and feedin, hungry, instead of spending most of his time in contemplation, (Brabander 1970) chery eeu Perspective of Evolution, the future bi toward which a person should diet hse ite is this same material wor but spimvalized, that i, material world spiritualized, « world devoid of its mon ts, a liberated and freed from its spatio-temporal conditions. To contribute '0 the making of this future world the human person has to partic, ici "Pe through hister creative ats of unifying ordering synthesizing things,ETHICS: LiFe AS it OUGHT T0 BE 66 ee ¥ Wt DO ha pea of Cee cum alg | * State defining moments in your moral a and character | | + Explain the relationship between moral 2 INTRODUCTION con, develop his/her moral How does the moral agent, the human person, develo? character This is the concer of this Lesson. Defining moment is a significant =» life-changing ing of Defining Moment event ina What is meant by the defining moments in one’s life. Defining moment person's life. refers to a fi event or moment that reverberates throughout your career and personal life and so changes everything, The followi uotation explains defining moment further: You make thousands of decisions every day... Each choice shapes what is to come in some small way, but occasionally, sion has the magnitude to be life-changing. This kindWhile it’s on ur careers and personal lives. comes from sell Up for debate exacly how much of our morality (one experience that hae Peiemces> Many of us can think of at least i has defined us and our beliefs. the fear and lonetia it OPeTating officer at Odyssey Teams, recalls for example, Hig ine P® fit when he was diagnosed with cancer, woh ew er ee his tip ad employer, speaker an q Other infuenny flashed around hint, PO™EDt was when suddenly a light from heaven Nery Near the city, ger, N2Y (© Damascus. When he and his men were that it knocked Sau ey Were suddenly surrounded by a light so bright said: “Saul, Saul a the ground. “They heard a voice from heaven that you, Lord?” And He 26°, YOu persecute Me?’ And Saul said, “Who are and enter the cit © said, “I am Jesus, Whom you are persecuting; but rise Apostles, Ch, '% and you will be told what you are to do.’ (Acts of the » “Rapter 9). From that time on, Paul preached Jesus to all men, the paiue followers he persecuted and became one of greatest disciples of St Augustine's defining moment came while spending time in Milan in 386 A.D. Here is the story of his conversion While outdoors, he heard the voice of a child singing a song. the words of which were, “Pick it up and read it. Pick it up and read it” He thought at first, that the song was related to some kind of children's game, 4@ song before but could not remember ever having heard such Then realizing that this song might be a command from God fo open and read the Scriptures, he located a Bible, picked it up, opened it and read the first passage he saw. It was from the Letter of Paul to the Romans, Augustine read Not in carousing and drunkenness, not in sexual excess and lust, not in quarreling and jealousy. Rather put on the Lord Jesus Christ. and make no provision for the desires of the flesh. (Romans 13-13-14) While he read the scripture, Augustine felt as if his heart were flooded with light He turned totally from his life of sin. He was St Paul's moment was when suidery agit tom around him (on his way fo ‘St Augustne’s dohning moment was when while outdoors he ‘heard the voice ofa chi ssnging 2 song the words of which wer, Pick typ and read t Pow Wp ard reed it”eH ICS: LIFE AS IT OUG) HT TO BE 68 LEY Loder agree gna UAE april 24 287, Baptized by Bishop Ambrose during the Baste? TET pgye made Later, St. Augustine wrote his famous Land sil they rest" as for yourself, Lord, and our hearts are rest a Moral you,” characteris cee? Relationship Between Moral acts and Characte® moral , relationship behavior The following essay serves as good explanation of the an between moral acts and character: ral character ian This essay examined the question of whether MO paracter FS a is necessary for moral behavior. I argued that Me given Hat ee relevant to moral behavior in wo important ways: FIN he “moral” 1am already aware of what I ought to do (ive. of what ye person tation), moral characte faites doing that aco more who hi 4, reat . 10 has moral character does moral actions ne argued that easily and more willingly than one who does not : moral character libs a second, much more fundamental "2Y: the person who has moral characer 18 able 10 recog =, vie moral and occasions for moral behavior in a W4Y that those Who lack moral character cannot. Those who lack moral charac? ofien fail to act morally because they simply fail, in many instances i recognize the morally relevant aspects of the situations they find themselves in (Knobel, 2019)ETHICS: LIFE AS IT OUGHT TO BE os Sveryatree mnia i es @ eed velopment OTS Con acc ae ae oe et ei Intended Learning Outcomes: personal + Describe each stage of moral development the stages of + Evaluate one's personal growth against | development hy ee a INTRODUCTION the facility to character, moral charac! ‘hat are the stages of moral If a human person has developed a t undergoes? act morally and ethically is in his/her hands. development that the human person as a moral agem!Chapter i: The Mora ABSTRACTION] AS prey capable ae xPlained, the moral agent, the human person, isa being to right and wrong,” that is, one who is Moral, having a moral character at the moral agent as he is, where he is, From birth, he/she is cared, nurtured and it himvher. Helshe grows up in a family, and thus he/she is exposed to all the do's and dont's histher society. His/her moral life, his‘her noms and Words, ay dacggey «hae by the prevalent cultural infuenes. In other development st 884 unveiled as helshe is, the moral agent undergoes Where he lives. person a epment refers to the “process through which a human pei is/her beliefS, skills and dispositions that make him/her a Y mature person, William A. Kay (1970) bas the following to say Teearding the nature of moral development. ~- Just as the pattem of intellectual ‘growth can be simply described tp opassing through stages of animal behavior, pr-logical thinking, thought governed by empirical logic and finally by formal logic, SO morality can be deseribed as passing through stages of behavior Controlled first, by taboo; then second, by law; third by conscience (ie. irvational, intrajected values); fourth, by reciprocity; fifth, by Social consensus and finally by personal moral principles, though not necessarily in that order. Stated differently, the five stages may be reduced to three as follow * The amoral stage - egocentric, hedonist and prudential considerations. + The pre-moral stage - authoritarian, ego-idealist, social and reciprocal considerations + The moral stage-personal, autonomous, altruistic, rational, independent and responsible considerations Lets analyze your answers in the Activity phase of this lesson. If your reasons 10 go to school are “I am afraid to be dropped and fail” and “to show to my parents that I am a good student” you are in the a-moral’s ego- idealist stage. If you go to school everyday because “I promised to my parents | will never be absent” that is William Kay's pre moral stage (social and reciprocal consideration.) If your reason is “it is the right thing to do,” you have reached Kay’s moral stage — personal, autonomous, rational, - a eta eee al refers tothe which @ human person gains his! hor belies his and dspostons that make hiner a moraly mature (Growth in morality can be desorbed {as passing trough ‘stages of behavior by taboo thn seca, by an; thi by constience (ie. maonal, injected vals): fourth, by reciprocity social consensus ‘and finally by personal moral inp, though rot necessary in thao.72 Mera) development ‘refers to the ‘process {rough which a ‘human person, gains histher beliets, skits and dispositions that makes him/ her a morally ‘mature person’. Al the pre- conventional level children don't have a personal code of ‘morality. Instead, their moral code is contolled by the standards of adults and the consequences of following or breaking adults’ rules. Throughout the conventional level, a child's sense of morality is ted to personal and societal relationships. 7 0 en ed eee independent and rational considerations. Kohiberg’s Stages of Moral Development which @ human Moral development refers to the “process ces him/her q person, gains his/her beliefs, skills and dispositions “tages of moral morally mature person”. Kohlberg (2013) describes tional morality, Level Preconvent!”” 1 morality. Each development in 3 stages, namely: Level 1 ~ i f ni 2 — Conventional morality, and Level 3 — Post-Conventi al development, level has two stages each so that there are six staBes ie They are described in detail below: throvgh Level 1 - Pre-conventional morality « ontbere’s theory. At This isthe lowest level of moral development it KOO Oo morality the pre-conventional level children don’t have @ PeTSOM Guts and the Instead, their moral code is controlled by the standBl’ is outside the consequences of following or breaking adults’ rules. AUOTT Of actions, individual and reasoning is based on the physical consea™ There is no internalization of moral values. ‘td/individual + Stage 1. Obedience and Punishment Orientation. The chil side does good in order to avoid being punished. If he/she iS Ler im . she must hive done wrong. Children obey because adults f° a obey. Moral decisions are based on fear of punishment. Itis a i er of obey or you get punished. e.g. Josef does not cheat because 7 is afraid of a punishment, a failing grade and “I go to school because © Gm afraid to be dropped and fail + Stage 2: Instrumental Orientation, Right behavior is defined by whatever the individual believes to be in his/her best interest. “What's in it for me?” In this stage there is limited interest in the needs of others, only to the point where it might further the individual’s own interests. It is a matter of “you scratch my back, and I'll scratch yours”mentality. An example would be when a child is asked by his parents to do a chore. ‘The child asks “what's in it for me?” and the parents offer the child a reward by giving him a treat. In this stage, right involves equal exchange. e.g. Mario sees Juan get Miguel’s pen. Soon he sees Miguel retaliate by taking Juan’s -favorite pen. Mario does not report the incident to the teacher because they involve equal exchanges. Level 2: Conventional Throughout the conventional level, a child’s sense of morality is tied to personal and societal relationships. Children continue to accept the rules of authority figures, but this is now due to their belief that this| Che ee ee is necessary to Sure posi to mules and conventions 'V¢ Felationships and societal order. Adherence | appropriateness op fhimes: Somewhat ‘igid during these stages and a rule's is seldom questioned. Stage 3: “Gogg Boy In stage 3, child Nice Girt” Orientation Gisapproval, Eph a Me approval of others and act in ways to avoid “nice” t0 others, Tris, © Placed on good behavior and people being 008 person by areata is good in order to be seen a8 being a others. The indivi, Tetefore, answers relate tothe approval of moral judgments, = Values caring and loyalty to others as a basis for primarily because fe if a politician is around in times of calamities electorates, he dot Nits © appear “good boy” or “good git” to 14 ts © displays stage 3 moral developmental stage. ved Re 2 Patents and teachers that Iam a good student” and “I Promised by parents ne x nice girl oriematgn v1 be absent fll uncer this stage of good boy pa i el and Order Orientation. The child/individual becomes, sda a Wider rules of society, so judgments concem obeying the ave ce u&t 10 uphold the law and to avoid guilt It is a matter of “I Ne (0 do this because the law says so.” It is still blind obedience to the law so morality. still lacks intemalizaton, “It isthe right thing to do; School rules say so” as reasons for going to school are in stage 4. Level 3 - Post-conventional Morality This is the level of full intemalization. Morality is completely MPS internalized and not based on extemal standards. Individual judgment is stage, morally based on self-chosen principles and moral reasoning is based on individual 1 ‘is completely rights and justice. According to Kohlberg this level of moral reasoning is a8 intemalized far as most people get, and not based + Stage 5. Social contract orientation - The child/individual becomes on extemal aware that while rules/laws might exist for the good of the greatest Standards. number, there are times when they will work against the interest of "dividual particular individuals. In this level, individuals reason out that values, damentis rights and principles transcend the law. basedon seltchosen Laws are regarded as social contracts rather than rigid orders. Those that principles and do not promote the general welfare should be changed when necessary to moval reasoning meet the greatest good for the greatest number of people. is based on + Stage 6. Universal, ethical, principle orientation. Individuals at this ondin74 Conscience- ‘based moral decision is ‘an act of the practical judgment ofreason deciding upon an individual action as good and to be performed and as evilandto ETHICS: LIFE AS IT OUGHT TO BE stage have developed their own may not fit the law. They have de on universal human rights .The pri eg., human rights, justice, and equality. The wen if it mean’ veloped me a to eve inciples apP! I id ‘will Be reer to inst the Fest of ne against ‘act to defend these principles 5 BOINE os of disapproval snsequen’ I g 10 pay the conse" penween, aw and society in the process and havin die and/or imprisonment. When faced with @ conscience, the person follows his conscience peo, 2013) Kohlberg doubted few people reached this s##8° Development of conscience-based moral decisiO® = based moral Moral development includes development of peaie rg's stages of decision. This is in the post-conventional level of Kol of the practical moral development. Panizo defines conscience a “2? set gd and 10 be judgment of reason deciding upon an sorically referred performed and as evil and to be avoided. tes st. Thomas to as the “inner or little voice of God.” P: whether regarding the obligatory force of conscienc ts which are right or erroneous, whether with regard to act 7 in opposition or acts which are indifferent, is obligatory, so that he who acts in OPP to his conscience, does wrong.” as follows: Rev, Thomas V. Berg, (2012) defines conscience In the NL (natural law) tradition, conscience is ee to be a judgment emanating from human reason about ¢! lees and actions to be made, or accomplished, or already opted for an performed... Aquinas held that conscience, in the act of human reason—called a judgment—following upon, and a time of deliberation. In this sense, conscience is the e is reason’s awareness ith the kind and strict sense, was as an concluding, interior resounding of reason. Consciene of a choice, or an action’s harmony or disharmony, wil of behavior which truly leads to our genuine well-being, flourishing. If our choice or action is not in accord with the judgment of a rightly formed and active conscience, then that judgment will linger in our conscious awareness, presenting itself as a felt disharmony between the choice, and the moral norm (and corresponding virtue), being violated. While such felt disharmony is indeed of an emotive nature (e.g. a healthy emotional guilt), the judgment of conscience remains something distinct and irreduciblePeter gee a ire eae ‘Chapter I: The Moral Agent Lesson 3: The Stages of Moral Development 75 te i ni (0 the negative feeling which happens to accompany it. The formation of conscience a Conesponding therefore to the prior discussion on moral development enttion of conscience, What then is meant when it is said that the conscience must be “formed”? First, decision to habit of see > conscience formation begins with the deep-seated Seek moral truth. One adopts, as a way of life, the Seeking out answers to questions about right and wrong, pemevering in that quest until one arrives at a state of moral cerainty, after having made the most reasonable effort possible to ASIVE at those answers. Second, a sound conscience must stand on the firm foundation of integrity, sincerity and forthrightness. Duplicity, personal inconsistency and dishonesty undermine any hope of forming a properly functioning conscience. Third, Conscience formation is sustained by the habit of consistently educating oneself by exposure to objective moral norms and the rationale behind those norms. Conscience needs a guide... The Church's moral teaching, while certainly enlightened by divinely revealed law, is, at its core, the application of what this tradition has discovered over the Centuries about the kinds of behavior that lead us to live genuinely fulfilling, human lives. You do not place yourself at odds with such | a tradition lightly. Consequently, conscience formation requires a habit of on- | going self-formation (what we might call moral information gathering) through study, reading, and other types of inquiry. This includes consultation with persons whose moral judgment we know | to be sound and in accord with the Church’s moral tradition, Finally, conscience, if it is to be correct, needs the assistance of the virtue of prudence. By “prudence,” we mean the virtue as understood within the NL (natural law) tradition. This should not be confused with timidity, “covering one’s back"or dissimulation (hiding the truth). Berg, 2012. It may be added, as clarified in Fr. Vitaliano Gorospe (1974), that getting to the highest-level, conscience-based moral decision can mean the widening human consciousness. It is a growth or development from family consciousness to clan consciousness, community consciousness, town consciousness, provincial, regional, national, and international or global | consciousness. As one’s consciousness widens, the moral parameters