Summary
1 “Self-awareness” and “consciousness”
1.1 Psychological perspective
1.2 Ethical perspective
1.3 Theological perspective
2 Biblical perspective
2.1 Old Testament
2.2 New Testament
3 Historical perspective
4 Development and maturity of consciousness
5 Consciousness in a personalist, communal, and prophetic key
5.1 Autonomous and self-transcendent moral consciousness
5.2 Communal and ecclesial moral consciousness
5.3 Prophetic and liberating moral consciousness
6 Encounter of morality and spirituality in consciousness
7 Bibliographic references
In the experience of consciousness, the free person perceives their ability to discern between good and evil to make responsible decisions. In Christian consciousness, the human moral experience of responsibility and the Christian spiritual experience of living faith and walking in the Spirit come together.
1 “Self-awareness” and “consciousness”
“Self-awareness” (in English, consciousness, in German, Bewusstsein) and “consciousness” (in English, Conscience, in German, Gewissen) refer to the Latin etymology of conscientia: cum scientia, simul scire and to the Greek syn-eidesis: “knowing-with” or self-reflective knowledge, concomitant with the knowledge of something or someone. “Self-awareness” is spoken of in a physiological and psychological sense of being in a conscious state, awake and able to recognize oneself in one’s actions and the environment. “Consciousness” is spoken of, in a moral or religious sense, as the responsible apprehension of moral and spiritual value. Since ancient times, in cultures distant from each other in space and time, there are expressions of daily life about satisfaction for good and remorse for evil, as shown, for example, by these inscriptions: “The heart is a witness; you must not act against it” (Egyptian culture); “An invisible God dwells within us” (Hindu culture); “The best of each human, their good and firm heart, to have God in their heart” (Nahua culture).
1.1 Psychological perspective
In psychological consciousness, the person, who is not just another thing among things, perceives their own emotional states and reflexively returns to themselves, consciously recognizing themselves as the subject of their psychic life in the world, in time, and in relation to other people.
1.2 Ethical perspective
Moral consciousness perceives the call to realize moral values and fulfill norms; it judges, prudently exercising practical reason, about what should or should not be done to realize these values and apply the norms in the concrete circumstances of daily life. Socrates refers to the voice of the daimon that advises him. Seneca calls it “a vigilant observer of good and evil within us.” Confucius said that he always lived “listening to the voice of heaven.” For Kant, it is the “court of justice within man.” Considered from the object of judgment, consciousness is true or erroneous. Considered from the subject, it is sincere or insincere. We are called to follow the call of conscience and, at the same time, recognize the possibility of error and the need to form or correct conscience. Antecedent conscience invites one to do good and avoid evil. Consequent conscience confirms satisfaction for the good done and reproves the evil committed.
1.3 Theological perspective
Believing moral consciousness is identified with faith that internalizes the divine call and expresses the responsible response to live practicing the love of charity (agape) with the help of grace. Consciousness is voice, light, and strength to respond to reality from faith; it enables, guides, and supports prudential judgment and responsible decision (CURRAN, 2004, p.7). It is a voice that calls to be led by the Spirit. It is a light that accompanies the processes of discernment and deliberation about values, norms, and circumstances. It is a strength to decide and heal, or reconcile after recognizing errors in decision.
2 Biblical perspective
2.1 Old Testament
In the Hebrew Bible, “heart and entrails” are metaphors for consciousness. In the depth of interiority, faith recognizes if “the heart does not reproach it” (Job 27:6). David “felt his heart beat” with remorse for unjust behavior (1Sam 24:6; 2Sam 24:10). The repentant psalmist cries out: “Create in me a pure heart, O God, and renew a steadfast spirit within me (…) a broken and contrite heart, you, God, will not despise” (Ps 51:12-18). There God promises to engrave his word: “I will put my law in their minds and write it on their hearts” (Jer 31:33, cf. Deut 4:39). Jeremiah announces that “sin is engraved on the tablets of their hearts” (Jer 17:1). Job defends himself: “my heart does not reproach me for any of my days” (Job 27:6). The promise of the Spirit is: “I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh” (Ezek 11:19; 18:31; 36:26). The Creator, who “sees the heart” (1Sam 16:7), is the “just God who probes heart and mind” (Ps 7:10; Ps 139:1-7; cf. Ps 26:2; Jer 11:20; 17:10; 20:12).
2.2 New Testament
Jesus preaches the inner disposition of a good heart, instead of the exteriority of Pharisaic moral consciousness (Matt 15:7-20, Luke 11:37-42). “What comes out of a person’s heart is what defiles them” (Mark 7:21-23). “A good man brings good things out of the good stored up in his heart” (Luke 6:45). The time has come to live with a new heart: God will transform it, pouring out his Spirit without limits (Luke 4:14-21; John 7:39, cf. Joel 3:1-2). Paul integrated the Hellenic tradition of consciousness (syneidesis) with the interior and active presence of the Spirit. “Those who live according to the Spirit have their minds set on what the Spirit desires” (Rom 8:5), which illuminates discernment (Rom 14:16-23; 1Tim 1:5; 1Cor 2:6-16).
The autonomy of man’s moral consciousness consists in being a law (nomos) for oneself (autos): an unwritten law, engraved in the hearts (Rom 2:14-15), which is explicit in Christian moral consciousness as theonomous autonomy, coinciding with the sense of living and walking in the Spirit. Paul raises moral questions for an adult faith and consciousness, in contrast to the way of acting of a child out of fear of punishment or hope of reward (Rom 14:1-4), and emphasizes the coherence of action with one’s own conviction, highlighting the communal aspect and the repercussion of our actions on other members of the community (Rom 14:12). In this text, the key word is “internal conviction of faith” (pistis).
Paul integrated the popular and philosophical notion of consciousness (syneidesis) in the Hellenic era with that of Christian faith, centered on the activity of the Spirit that illuminates discernment and strengthens decision. But the right and duty to act
in conscience are combined with respect for the conscience of others (1Cor 8:1-13 and 10:23-33).
Consciousness is the voice, guide, and strength of the Spirit: a voice that does not come from outside, but is heard within; guide to prudently discern. “Blessed is the one who examines the things and makes a judgment (…) what does not come from conviction is sin” (Rom 14:23); strength to decide responsibly, prophetically denounce and bravely testify (Matt 10:19-20).
3 Historical perspective
The patristic tradition preached the faithful response to the call of a conscience that was, at the same time, human or natural and Christian or spiritual; but the Latins emphasized more the images of conscience as a court, judge, or inner witness, while the Greeks preferred the comparison with the pedagogue, guide, and companion.
The monastic and mystical tradition cultivated discernment according to the conscience that is guided by the Spirit; but, in medieval controversies about faith and reason, they discoursed, for different reasons, about morality lived from faith through the ascetic-mystical path and the morality thought in scholastic disputes. An example of this is the controversy over the subjective and objective aspects of conscience (Bernard vs. Abelard), which culminated in the Thomistic synthesis of a conscience illuminated by the new and interior law of the Spirit, to live the first theological virtue of charity, through practical discernment according to the first cardinal virtue of prudence.
The scholastic tradition distinguished conscience as the capacity to discern good and evil (synderesis) and as concrete application (syneidesis, conscientia). Thomas Aquinas (In 2 Sent., disp. 24, q.2, a.4) explained this in syllogistic form: the major premise, the fruit of synderesis; the minor, of ratio, which determines the reason for such an action being bad; the conclusion, the result of the judgment of conscientia.
In the era of moral theology manuals, from the 17th century, the role of conscience tended to be reduced to applying principles deductively, with clarity and certainty to impose norms and censor failures.
In controversies about laxist, rigorist, or balanced moral systems (probabilism, probabiliorism, equiprobabilism) to overcome doubts in moral judgment and decision, conscience seemed to be reduced to an instrument to grasp the moral law and apply it. This approach began in the 14th century (Ockham), due to the voluntarist, legalist, and extrinsicist mentality, which saw conscience as a simple arbiter of the encounter between objective law and subjective decision.
The debates of the 20th century on situational ethics provoked an authoritarian reaction from the ecclesiastical magisterium but rediscovered the spiritual discernment, forgotten after the divorce between moral theology and mystical theology.
The Second Vatican Council reaffirmed the tradition of discernment and assumed the autonomy of a mature conscience, which should not be confused with a superego or an unconscious Freudian impulse (Gaudium et Spes n.16-17, Dignitatis Humanae, n.3 and 14).
The post-conciliar renewal of theological morality developed in parallel with the crisis of conscience caused by the rejection of contraceptive methods considered “unnatural” in the encyclical Humanae Vitae. Many bishops and theologians questioned the excessive emphasis on the relationship between the ecclesiastical magisterium and the obedient conscience (HÄRING, 1981; MCCORMICK, 1989, p.38-41). But this crisis favored reflection on the function of conscience capable of dissenting responsibly: not dissenting “from” the church, but dissenting “in” the church, feeling the church, to collaborate in this way with the evolution of understanding faith and its practice. On the other hand, an opposing reaction developed in the following decades, of a restorationist tendency, to return to the way of understanding conscience in post-Tridentine theology, as expounded by the schema De Ordine Morali, written by the preparatory commission but rejected by the Council.
John Paul II’s encyclical Veritatis Splendor (VS, 1993) was concerned with avoiding the growing opposition between renewing approaches, which sought to recover the best tradition of conscience (cf. VS n.38, 41, 42) and anti-renewal tendencies, which emphasized the authoritarianism of the ecclesiastical magisterium (see VS n.53, 59, 82). But, affected by the fear of relativism and subjectivism of those two decades, this encyclical, in fact, put a brake on post-conciliar renewal, criticizing theological currents of that line (VS n.4, 5, 67, 90, 115). The post-synodal exhortations of Pope Francis (Evangelii Gaudium – EG and Amoris Laetitia – AL) recovered the post-conciliar paradigm shift reaffirming a morality of discernment (AL n.300-312), which speaks more of grace than of law (EG n.38), focused on charity and mercy (EG n.37), respecting gradualness and limitations in the growth and maturation of conscience (EG n.44-45), accompanying discernment and helping to form consciences, but without pretending to replace them (AL n.37) or prohibiting them from thinking, deciding, and loving for and from themselves.
4 Development and maturity of consciousness
Developmental psychology and psychopedagogy (Piaget, Kohlberg) explored the development of moral consciousness in the individual. Cultural anthropology, sociology, and psychoanalysis (Durkheim, Freud) studied the evolution of the moral sense in different eras and cultures. These approaches suggested stages of growth, both in individual consciousness and in the history of the species: pre-normative, taboos, heteronomous conditionings, autonomous subjectivity, reciprocal and universalizing objectivity. But both biographically and historically, the complexity of advances and setbacks prevents organizing these stages of growth according to a homogeneous ideal sequence. Instead, they express the aspiration for the maturity of a moral consciousness viewed from the height of current reflections. Applied psychotherapy to spirituality presented the development for maturation in “five levels of consciousness”; 1) sensory (an undifferentiated and dependent ego); 2) individual (an independent self-centered ego); 3) personal (an interdependent subject, a “we”); 4) cosmic (interdependent with universal solidarity); and 5) eternal (in communion with the absolute) (SÁNCHEZ-RIVERA, 1981).
These various proposals on the genesis and development of consciousness converge in a dynamic and holistic notion of moral consciousness, which conceives the task and method of educating it. Instead of reducing moral consciousness to recognizing mandates or prohibitions and rewarding compliance or reproving infraction, it reveals itself as the seed of the capacity to grasp personal and transcendent moral values. If the voice of conscience says: become what you are and are called to be, moral education will have to facilitate the dynamism of human growth to understand and respond to personal, spiritual, and total values such as, for example, loving and allowing oneself to be loved, forgiving and allowing oneself to be forgiven, thanking and allowing oneself to be thanked.
5 Consciousness in a personal, communal, and prophetic key
Post-Tridentine moral theology, until the mid-20th century, besides continuing to distance itself from spiritual theology, also remained isolated from the philosophical currents of consciousness in modernity and post-modernity, not dialoguing with modern thought about self-consciousness (Descartes), nor with the autonomy, categorization, and universality of critical morality (Kant); nor with post-modern suspicions against consciousness (Nietzsche and Freud); nor with the approach to the voice of conscience in existential and hermeneutic phenomenology (Sartre, Heidegger). These forgetfulnesses and distances were recovered in reflections on conscience made by those who have reread the biblical tradition, spiritual and the best of Thomas and Kant, articulating it with the contributions
of existential phenomenology (Rahner, Fuchs, Lonergan), hermeneutic anthropology (Ricoeur), and critical theories of society (Metz, Gutiérrez, Boff), giving rise to the personalist, communal, and liberating approach towards which the current understanding of conscience is heading. This conception of conscience matured throughout the post-conciliar controversies: morality of faith vs. autonomy (GAZIAUX, 1995), the ecclesiastical magisterium vs. individual assent and dissent (MIETH, 1994) and on liberation theories (VIDAL, 2000).
5.1 Autonomous and self-transcendent moral consciousness
Consciousness is an expression of the best of oneself in the intimate core of the person, the key to their dignity. For theology, consciousness is ourselves, ultimately linked to God by faith in an attitude of listening. For moral anthropology, consciousness is the voice of authenticity that calls us to be ourselves. The voice we hear as a call to the authenticity of our autonomy is, ultimately, the voice of God (theonomy), but of a God who, by his Spirit, is in our intimacy, not to impose himself heteronomously, but to make us autonomous (theonomous autonomy) (CAFFARENA, 1983, p.244). If moral consciousness grasps good and evil in free acts as an imperative of self-realization, the radical question of “who do I want to be” will be more important than the question “what should I do”; by choosing good in conscience, I choose myself as a project of personalization and humanization (LÓPEZ AZPITARTE, 1994, p.52-54).
Consciousness, listening to the call of the Spirit that enables it to respond, is the personal perception of the appropriate response. The depth in the response would be the fundamental option, and the failure in the response would be sin. Consciousness is the center of our interiority, the backdrop of judgments and decisions that exercise prudence. This is how the sense of consciousness has been closely related to the fact of explicitly perceiving one’s own basic attitudes and fundamental options, the key to the coherence and continuity of the moral life of the subject. “The authentically personal subject, intellectually, morally, emotionally, and religiously converted, acts at the highest level of existential, moral, and responsible consciousness” (LONERGAN, 1973, p.5).
5.2 Communal and ecclesial moral consciousness
Another meaning of the prefix con in “con-science” suggests the social aspect of moral discernment. Although the last step of a discernment process is a judgment and decision, whose responsibility is personal and non-transferable, the communal contribution is inevitable along the way to decision-making, as well as in the formation of conscience. The faces of the polyhedron of discerning conscience are: a) basic attitudes, b) data about circumstances, c) interpretation-reflection, d) contrast-counsel, and e) personal, prudent, and responsible decision (MASIÁ, 2015).
In the steps prior to the decision, the community’s point of view plays an important role.
a) The ecclesial community helps to shape the basic attitudes of faith, influencing the way of perceiving reality, generating habits of thinking, valuing, and acting, thus influencing moral judgments and decisions. The believer has been educated in a tradition in which they received some guidelines and criteria. The traditionally transmitted norms are an important reference; but they do not exclude the need to think and decide for oneself. The community helps to form the conscience and accompanies it in discernment but does not replace it.
b) Conscience does not function well without good data from life experience and sciences. By maintaining the same values and principles, different conclusions can be deduced according to changes in data. Only with data can we not discern, but without them, we cannot make good discernment. The community of information and communication, both inside and outside the Church, helps ensure this data.
c) From the basic attitudes towards values and with sufficient data, a judgment must be made in each case. Here the role of honest thinking comes into play, which asks, analyzes the data, interprets, and does not cease to seek creative and critical answers. This thinking does not avoid nor replace faith, nor science or experience.
d) We are not alone in the urgency of the decision. We need the help of other people to contrast interpretations. Various communities of people can help: for example, the community of scientific researchers; the community of thought dialogue; the community of human relations within a plural society; the communities that share religious convictions, etc. Within these helps, the guiding role of the latter fits – which should never be dominant or authoritarian – from the respective community, cultural or religious traditions. It helps us correct the passage of time and the relationship with other people.
The debates at the end of the last century in the Church about feeling and dissent helped to mature ecclesial conscience, beyond the old oppositions between individual conscience and ecclesiastical magisterium, in understanding the role of pastoral accompaniment as an aid to the discernment of conscience, but without replacing it to decide in its place. It is the role of the ecclesial community to help educate the moral judgment and formation of the faithful’s conscience. As a bearer of a tradition in moral matters, the Church has accumulated, over the centuries, a wealth of practical wisdom that provides important guidelines when discerning. Conscience will respect them critically, but without considering them as a warehouse of pre-fabricated answers. The community of faith becomes the place where its members can dialogue, study, and discern common moral problems. The role of the church, more than legislating, is to illuminate, from a higher dimension, with value proposals. Sometimes it will have to take an official position on concrete problems, fulfilling, in society, a function that can be, depending on the case, therapeutic or prophetic. The more concrete the problems, the less radically assertive the positions taken will be. Respecting these official positions of the church does not mean following them blindly, as if they exempted from thinking and deciding consciously.
e) A responsible decision (which is not the same as correct or with one hundred percent certainty) would be one that duly takes into account the four previous stages. Perhaps, after some time, we analyze the decision and find that it was wrong; but that does not mean it was irresponsible. In that sense, it was an ethically correct decision. The antecedent conscience will have to presuppose basic attitudes of response to values, before the mentioned process of informing, thinking, and debating. During the process, the conscience must also be a community and ecclesiastically accompanied conscience. After going through the process, it is necessary to take conscious, prudent, responsible resolutions, which do not need to depend one hundred percent on certainties, nor can they be imposed on others. When we want to combine respect for people with fidelity to norms, conflicts are inevitable. On these occasions, practical wisdom must intervene as a mediator. “Practical wisdom,” says Ricoeur, “consists in inventing behaviors that best satisfy the exceptions required by our solicitude for people, betraying the norms as little as possible” (RICOEUR, 1990, p.312).
5.3 Prophetic and liberating moral consciousness
Liberation theology has revalued the prophetic and liberating role of conscience while promoting the call to the believing community to become the voice of the voiceless and social conscience that denounces the ideological manipulation of consciences, the oppression and exclusion of people, and promotes awareness of such a situation. The cry of the oppressed people (Ex 3:7), the denunciations of injustice by the prophets (Am 5:18-24), and the evangelical message of proximity and mercy (Luke 10 and Matt 25) are updated in the context of liberation theologies as the responsibility of prophetic conscience, to recognize systemic injustices and structural evils that demand to be denounced by the community in solidarity with the victims. This prophetic conscience calls not only to alleviate pain and poverty but to break their social, structural, political, and economic causes. This conscience updates, from faith, love for the neighbor in the struggle against all violence, racism, exclusion, discrimination, etc. It does not do so by paternalistically asking to include the poor in the system but by demanding the change of the system that excludes the poor. This conscience hears God by listening to the cry of the poor, which will guide its discernment and motivate its decisions.
6 Encounter of morality and spirituality in consciousness
Bonaventure’s mystical theology saw in consciousness, capable of grasping good, a loving movement of the will, rather than a cognitive judgment. But the conjunction of ethical deliberation and spiritual discernment weakened as the disconnection between morality and spirituality was accentuated. From the 17th to the 19th century, the distance between the morality of precepts and the spirituality of evangelical counsels grew. In the mid-
20th century, delayed attempts were made to recover the dialogue of theological morality with spirituality. The recovery of the biblical tradition of discernment and the reflective philosophical tradition help relate, while differentiating, the respective functions of moral experience and religious experience.
The voice of conscience, which dictates what should be done or not done, “comes from the depths of myself (…) it is the cry of reality on the path of the absolute (ZUBIRI, 2007, p.101-104). The metaphysical-religious experience of relinking and the moral experience of obligation are diverse but related. “We are obliged to something because we are previously linked to the power that makes us be” (ZUBIRI, 2007, p.93). The experience of relinking is the foundation of the moral consciousness of obligation. The phenomenon of consciousness is not reduced to a moral obligation. Consciousness is not reduced to a moral phenomenon. In it, two different experiences, moral and religious, are intimately related. “The voice of conscience is (…) the pulse and beat of divinity in the heart of the human spirit” (ZUBIRI, 1997, p.66-67). The philosophical-religious experience of “relinking” underpins the moral experience of obligation. “God is manifest in the depths of every man (…) in the absolute voice of conscience” (ZUBIRI, 1997, p.72-73). The religious dimension of personal reality is revealed in consciousness, the place of encounter between morality and spirituality.
Juan Masiá, SJ. Universidad Católica Santo Tomás, Osaka (Japan).
7 Bibliographic references
CURRAN, C. (ed.). Conscience. New York: Paulist Press, 2004.
GÓMEZ CAFFARENA, J. El teismo moral de Kant. Madrid: Cristiandad. 1983.
GAZIAUX, E. Morale de la foi et morale naturelle. Louvain: Ephem. Theol. Louvain. n.119, 1995.
HÄRING, B. Libertad y fidelidad en Cristo. Barcelona: Herder, 1981.
LONERGAN, B. Method in Theology. London: Darton, Longman, 1973.
LÓPEZ AZPITARTE, E. Fundamentación de la ética cristiana. Mexico: San Pablo, 1994.
______. Hacia un nuevo rostro de la moral Cristiana. Mexico: Universidad Iberoamericana, 2000.
McCORMICK, R. The critical calling. Washington: Georgetown Univ. Press, 1989.
MAHONEY J. The Making of Moral Theology. Oxford: Clarendon Press, 1987.
MASIÁ, J. Animal vulnerable. Madrid: Trotta, 2015.
MIETH, D. La teología moral fuera de juego. Barcelona: Herder, 1994.
RICOEUR, P. Soi même comme un autre. Paris: Seuil, 1990.
SÁNCHEZ RIVERA, J. M. Integración psíquica y psicología humanística. Madrid: Marova, 1981.
VIDAL, M. Nueva moral fundamental. El hogar teológic de la ética. Bilbao: Desclée De Brouwer, 2000.
ZUBIRI, X. El problema filosófico de la historia de las religiones. Madrid: Alianza y Fundación Xavier Zubiri, 1993.
____. El hombre y Dios. Madrid: Alianza y Fundación Xavier Zubiri, 2007.
For further reading
BOCKLE, Franz. Hacia una conciencia cristiana: conceptos básicos de la moral. Estella: Verbo Divino, 1981.
MAJORANO, S. A Consciência. Uma visão cristã. Aparecida: Santuário, 2000.
RUF, Karl. Curso Fundamental de teologia moral: consciência e decisão. São Paulo: Loyola, 1994.
BURÓN OREJAS, Javier. Psicología y conciencia moral. Santander: Sal Terrae, 2010.
DUQUE, Roberto Esteban. La voz de la conciencia. Madrid: Encuentro, 2015.
DAMASIO, Antônio. O mistério da consciência: do corpo e das emoções ao conhecimento de si. São Paulo: Companhia das Letras, 2005.
DI BIASE, Francisco; AMOROSO, Richard. (orgs.) A revolução da consciência: novas descobertas sobre a mente no Século XXI. Petrópolis: Vozes, 2004.
GUARDINI, Romano. La coscienza. 4.ed. Brescia: Morcelliana, 1977.
GURWITSCH, Aron. El campo de la conciencia: un análisis fenomenológico. Madrid: Alianza, 1979.
HABERMAS, Jurgen. Conciencia moral y acción comunicativa. Madrid: Trotta, 2008.
KENNETH, Overberg. Consciência em conflito. São Paulo: Paulus, 1999.
LAIN, Vanderlei. Nova consciência: a autonomia religiosa pós-moderna. Recife: Libertas, 2008.
VAZ, Henrique C. L. A crise e verdade da consciência moral. Síntese, v.25, n.83, 1998. p.461-476.
LONERGAN, Bernard. La formazione della coscienza. Brescia: La Scuola, 2010.
MAJORANO, Sabatino. A consciência: uma visão cristã. Aparecida: Santuário, 2000.
PRIVITERA, S. Consciência. In: COMPAGNONI, F.; PIANA, G.; PRIVITERA, S. (orgs.) Dicionário de Teologia Moral. São Paulo: Paulus, 1997, pg. 137-153.
SEARLE, John R. The mystery of consciousness. New York: The New York Review of Books, 1997.
STRECK, Lenio Luiz. O que é isto – decido conforme minha consciência? Porto Alegre: Livraria do Advogado, 2010.
THOMPSON, William M. Christ and consciousness: exploring Christ’s contribution to human consciousness: the origins and development of christian consciousness. New York: Paulist Press, 1977.
VALADIER, Paul. Elogio da consciência. São Leopoldo: Unisinos, 2000.
WEBB, Eugene. Filósofos da consciência: Polanyi, Lonergan, Voegelin, Ricoeur, Girard, Kierkegaard. São Paulo: É Realizações, 2013.