For example, bread always lands butter-side down.

For examples of Insane Troll Logic by video game developers, see , , and (extreme examples of) .

informed conscience – Pro-Life, Pro-Logic

The argument assumes that conscience or the desire forchildren (no matter which) is hereditary-but hereditary only inthe most general formal sense. The result will be the samewhether the attitude is transmitted through germ cells, orexosomatically, to use A. J. Lotka's term. (If one denies thelatter possibility as well as the former, then what's the pointof education?) The argument has here been stated in the contextof the population problem, but it applies equally well to anyinstance in which society appeals to an individual exploiting acommons to restrain himself for the general good -- by means ofhis conscience. To make such an appeal is to set up a selectivesystem that works toward the elimination of conscience from therace.

For example, you can construct a "logical" chain connecting REBELLION to CEILING.

Logic V/S Conscience – The Changes

For others, however, an action seems to be properly termed 'internally right', merely because they have previously regarded it as right, the idea of 'rightness' being present in some way to his or her mind, but not necessarily among his or her deliberately constructed motives.

: reflected that her dying mother had made every sacrifice but her feelings did not take her out of herself
The French philosopher in A Very Easy Death (Une mort très douce, 1964) reflects within her own conscienceabout her mother's attempts to develop such a moral sympathy and understanding of others.

"The sight of her tears grieved me; but I soon realised that she was weeping over her failure, without caring about what was happening inside me ...

(And the plan actually worked.) This is also an example of an , and perhaps .

Conscience in this sense is not necessarily the product of a process of rational consideration of the moral features of a situation (or the applicable principles, rules or laws) and can arise from parental, peer group, religious, state or corporate , which may or may not be presently consciously acceptable to the person ("traditional conscience"). Conscience may be defined as the employed when applying moral convictions to a situation ("critical conscience"). In purportedly morally mature mystical people who have developed this capacity through daily or combined with selfless service to others, critical conscience can be aided by a "spark" of intuitive insight or revelation (called in philosophy and in medieval Christian ). Conscience is accompanied in each case by an internal awareness of 'inner light' and or 'inner darkness' and condemnation as well as a resulting conviction of right or duty either followed or declined.

The medieval scholar and mystic divided the concept of ( or ) into three categories based on the :

The medieval Persian philosopher and physician believed in a close relationship between conscience or spiritual integrity and physical health; rather than being self-indulgent, man should pursue knowledge, use his intellect and apply justice in his life. The medieval Islamic philosopher, whilst imprisoned in the castle of Fardajan near , wrote his famous isolated-but-awake "Floating Man" to explore the ideas of human and the substantiality of the ; his hypothesis being that it is through , particularly the , that God communicates to the human or conscience. According to the Islamic conscience allows to guide people to the , the peace or "light upon light" experienced where a Muslim's prayers lead to a melting away of the self in the inner knowledge of God; this foreshadowing the eternal Paradise depicted in the .

The Flemish mystic viewed a pure conscience as facilitating "an outflowing losing of oneself in the abyss of that eternal object which is the highest and chief blessedness"
Some medieval Christian such as made a distinction between conscience as a rational faculty of the mind () and inner awareness, an intuitive "spark" to do good, called arising from a remnant appreciation of absolute good and when consciously denied (for example to perform an evil act), becoming a source of inner torment. Early modern theologians such as and developed a syllogistic understanding of the conscience, where God's law made the first term, the act to be judged the second and the action of the conscience (as a rational faculty) produced the judgement.

conscience rights – Pro-Life, Pro-Logic

it is never stopped by conscience; for it has pressedconscience into its service." in her study of the "trial" of in Jerusalem, notes that the accused, as with almost all his fellow Germans, had lost track of his conscience to the point where they hardly remembered it; this wasn't caused by familiarity with atrocities or by psychologically redirecting any resultant natural pity to themselves for having to bear such an unpleasant duty, so much as by the fact that anyone whose conscience did develop doubts could see no one who shared them: "Eichmann did not need to close his ears to the voice of conscience ...

Posts about conscience rights written by Russell Neglia

those lofty amongst men, are absorbed in it, and immersed in a certain boundless thing."

considered that the good conscience we experience after an unselfish act verifies that our true self exists outside our physical person

: moral problems and our emotional responses to them should be reasoned from the perspective of eternity.

: the moral law within us has true infinity.
in his , published after his death in 1677, argued that most people, even those that consider themselves to exercise , make moral decisions on the basis of imperfect sensory information, inadequate understanding of their mind and will, as well as emotions which are both outcomes of their contingent physical existence and forms of thought defective from being chiefly impelled by self-preservation. The solution, according to Spinoza, was to gradually increase the capacity of our reason to change the forms of thought produced by emotions and to fall in love with viewing problems requiring moral decision from the perspective of eternity. Thus, living a life of peaceful conscience means to Spinoza that reason is used to generate adequate ideas where the mind increasingly sees the world and its conflicts, our desires and passions sub specie aeternitatis, that is without reference to time. 's obscure and held that the absolute right of freedom of conscience facilitates human understanding of an all-embracing unity, an absolute which was rational, real and true. Nevertheless, Hegel thought that a functioning State would always be tempted not to recognize conscience in its form of subjective knowledge, just as similar non-objective opinions are generally rejected in science. A similar idealist notion was expressed in the writings of who argued that conscience is -given, should always be obeyed, is intuitive, and should be considered the "constitutional monarch" and the "universal moral faculty": "conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it." Butler advanced ethical speculation by referring to a duality of regulative principles in human nature: first,"self-love" (seeking individual happiness) and second, "benevolence" (compassion and seeking good for another) in conscience (also linked to the of ). Conscience tended to be more authoritative in questions of moral judgment, thought Butler, because it was more likely to be clear and certain (whereas calculations of self-interest tended to probable and changing conclusions). in his Table Talk expressed the view that an awake but excessively scrupulous or ill-trained conscience could hinder resolve and practical action; it being "like a horse that is not well wayed, he starts at every bird that flies out of the hedge".

As the sacred texts of ancient and philosophy became available in German translations in the 18th and 19th centuries, they influenced philosophers such as to hold that in a healthy mind only deeds oppress ourconscience, not wishes and thoughts; "for it is only our deeds that hold us up to the mirror of our will"; the good conscience, thought Schopenhauer, we experience after every disinterested deed arises from direct recognition of our own inner being in the phenomenon of another, it affords us the verification "that our true self exists not only in our own person, this particular manifestation, but in everything that lives.