Plato accepted that the most elevated the truth was simply the acceptable, that the actual great was available to people, and that we could know it through addressing and logic.  

St. Paul carried these contemplations to an unheard of level by showing that all individuals could know the great (just as abhorrent) through their inner voices. For St. Paul, "the law" is God's law, and he states that God composes this law on the hearts, everything being equal, particularly to the point that it denounces and shields them.  

St. Thomas Aquinas agreed with St. Paul and formed an overall clarification of still, small voice which has become a foundation of reasoning up to right now. Still, small voice has two segments: synderesis (an appreciation for the great and a dread of detestable) and a consciousness of certain overall statutes of the great. Aquinas connected these statutes of still, small voice with the normal law, holding that the regular law is essential for God's endless law (see Summa Theologica I-II, Q. 91, craftsmanship. 2).  

Presently, the entirety of the above scholars assume the presence of God, and endeavor to show that the great we know in our soul comes from God. Nonetheless, in the eighteenth Century, Immanuel Kant took a gander at the opposite conflict.  

What is Conscience? Statements from Kant  

Rather than expecting the presence of God and inducing his essence in our soul, Kant starts with the ethical commitment forced by heart and moves to the presence of God:  

"Through the possibility of the preeminent great as item and last finish of the unadulterated useful explanation the ethical law prompts religion, that is, to the acknowledgment of all obligations as heavenly orders, not as assents, that is, as subjective orders of an outsider will which are unforeseen in themselves, yet as fundamental laws of each unrestrained choice in itself, which, nonetheless, should be looked on as orders of the incomparable Being, on the grounds that it is just from an ethically awesome (blessed and great) and simultaneously all-amazing will, and thusly just through concordance with this will, that we can want to accomplish the most noteworthy great, which the ethical law makes it our obligation to take as the object of our undertaking." — Immanuel Kant, Kant's Critique of Practical Reason and Other Works on the Theory of Ethics  

The substance of Kant's idea here might be summed up in two explanations (found in his Opus Postumum):  

"In the good useful explanation lies the all out basic to view all human obligations as heavenly orders." — Immanuel Kant, Opus Postumum  

Which makes him see God as follows:  

"The idea of God is the idea of a commitment forcing subject external myself." — Immanuel Kant, Opus Postumum  

For Kant, the great (inside our cognizance) is inserted inside an outright obligation to do that great, which in its turn, is implanted inside a heavenly wellspring of that supreme obligation. He can't consider the great without the obligation to do it (for what makes the great unmistakable is the obligation or basic to do it), and he can't imagine an outright obligation to do the great without a flat out commitment forcing subject external himself.