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Abstract: The article deals with the key notion of ethno-psychology - ethnic conscience – in a field of research, which is dramatically developing on the background of instability and complex political and interethnic relations in the global world. Ethno-psychology studies relations between the inner psychological world of a person and the external objective, social and ethno-cultural environment. The structure of ethnic self-consciousness is represented by the association of an individual with a name, peculiarities of aspirations to recognition in traditional and new kinds of activity through everyday life, customs, religion, sex identification, determined by stereotyped forms of male and female behavior typical of an ethnic community, psychological time (past, present and future) of a person and ethnic community, social space of an ethnic person and its subjectively evaluated rights and obligations which the person possesses in the system of national customs and traditions of their community. Ethnic conscience is represented by etno-stereotypes, properties of the national character, moods, orientations, traditions, cultural differences in the form of national peculiarities of psychic processes and national-psychological qualities of interaction between people. Etno-stereotypes cause the formation of an ethnic aim which presupposes the state of inner readiness (willingness) of representatives of an ethnic community to specific forms of emotional, intellectual-cognitive and volitional activity, corresponding to the existing ethnic traditions. The ethnic aim is implicitly present in the psyche of a representative of an ethnic community and manifests itself automatically. The article focuses on the concept of ethnic fields by L.N. Gumilev, according to which ethnic conscience is not a product of conscience but a result of interaction of its external factors. The author makes a conclusion about the social essence of immanent ethnicity and ethnic orientation of socialization present in any person.