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community. However, in the face of strong ex- References
pressions to the contrary, their feelings of sha- Andersen, J.M. (2016) The Dynamics of Shame in the
me when they felt a loss of regard by others and Eden Narrative Unpublished PhD thesis, Australian Ca-
a guilt that they had betrayed the social order tholic University, Australia
Frankl, V. (1986) The Doctor and the Soul. From Psycho-
would have led them to “sear their conscience”. therapy to Logotherapy. Revised and expanded edition.
Similar occurrences occur within each of us New York: Second Vintage Books Edition, USA.
on a daily basis. C.S Lewis (1993) in “The In- Hofstede, G. (2010) Cultures and Organizations: Soft-
ner Ring” suggested that our fear of being not ware of the Mind. 3rd edition. McGraw-Hill, USA
well-regarded often leads us to do things that Langle, A. (1999) Existential Analysis - Find Consensus
With Life. Fundamental Psychiatrica 12: 139 – 146.
are against our better consciences. Lewis, C.S. (1993) The Inner Ring. Screwtape Proposes a
Toast. Fount, Great Britain.
Eventually, we are called to a higher standard
than family or society. Nazi war criminals, drug
lords, colonial masters are possibly little dif-
ferent from us all if we are going to truly ex-
amine our consciences from the perspective of
the Other. For this we must take Vyacheslav’s
approach of a “guilt-based approach” to consci-
ence formation seriously. However, the problem
with Vyacheslav’s article is its under-emphasis
on the external influences of society. A study of
Scripture and theological analysis would pro-
duce a more nuanced approach to include both
guilt and shame as significant factors in the for-
mation of a conscience.

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