determine the whole. Knowledge strives from provisional to final without ever becoming final, because there is no one thing in the cosmic sense that is final and without change.
Whether intent, caution or consideration: The certainty of provisionality carries people further, and if it is to correspond to nature, then downstream, because people are permanently deprived of the strength to swim against the current of truth and its inherent ethics. Man is in doubt about himself when he submits to the duty of responsibility in expanding and deepening ethics. The fear is based on the loss of self-worth and self-renewal.
The problem is balancing in the reorientation, because without it the right way into the future cannot be found and epilepsy spreads along the wrong paths. Man needs the leading hand, just as the adult leads the amazed child into the world and explains things to him and, as he walks on, removes or tries to take away his fear of the world of the unknown. Knowledge alone does not solve the problems of fear. The leading hand is necessary as long as the known is short and the unknown is long.
The fear of violent death comes first in the greatest danger. Death provokes the utmost fear as the compelling response of struggling to save one's life. The feeling of fear is stronger than compassion for the other person with the exception of the life of one's own child. We lift the feeling of fear above our heads and lead it deep into the language of poetry, music and the visual arts. This tour is the individual preparation for overcoming the many hurdles up to the final readiness to walk the path over the last bridge out of temporality and alone. It is the last duty that we have to fulfill in our responsibility to ethics.
The mandatory character of life extends to the basic ethical principle, which must be recognized and affirmed. The extrapolation calls for a higher degree of science than is used in the design of the factory, because what is sufficient for the near is no longer sufficient for the distance in its immeasurability. The certainty of one extrapolation leads to the uncertainty of the other extrapolation with the waiting unfathomable. The prediction from close up may be possible, but such a prediction is not possible into the distance.
The knowledge of the possible is an approach in understanding to gain knowledge. It is the thought attempts from the acceptance of the premise to the final then. This illuminates the principles of morality in reflection on what is initially possible. Their safety is independent of scientific analyzes and their conclusions. This certainty leads in the certification to the certainty of the existence of reason with the will decision going beyond the object. The usefulness of the discovery depends on the nature of the thought processes and their thought experiments.
The ideal sphere comes closest to the truth. The danger lies in ‘science fiction’, in other words in those thought experiments whose results simulate the heuristic function. The general danger is that we know too little to exchange the known for the unknown. This leads to uncertainties and delays when decisions have to be made that the practical implementation in terms of the prognosis will take place late or not at all. Because of the delay, the principles of ethics come into effect too late or no longer.
Humanity has a duty to exist. This duty is essential for the bigger picture. The conditional duty of the individual to exist differs from the principle of unconditionality by and large. It rises the principle that experiments on humans are prohibited. The ethical principle supports the prohibition that neither suffering nor harm may be inflicted on humans in their being and existence.
For the life of mankind as a whole, the absolute inviolability principle applies, which applies only to a limited extent to the individual patient in the case of a malignant disease if palliative treatment is preferred to radical medical measures under which the patient can die.
From the ontological point of view of responsibility, it is the idea of man that gives testimony to why there should be people and how they should be and how they should behave. Religious belief can provide ethics with the basis for the why and how of man (fides quaerens intellectum = faith seeking understanding), which must first be laboriously worked out on the path of thought of philosophy and without ultimate certainty. Modern technology with its apocalyptic possibilities also teaches that anthropocentric exclusivity requires critical examination. The justification of human life has unanswered questions which are asked with growing concern and which require careful and reasonable answers. The apocalypse is approaching and the very existence of humanity is at stake.
Aristotle judges the living body to be organic (soma organikon) and gifted with and consisting of tools. He called the human hand the “tool of tools” because it is itself the exemplary tool that creates the artificial tools and uses them as an extension of the human hand. In this sense, the human organism is an object of purpose, since the term ‘tool’ is thought of as a connection with the purpose.
The voluntary body movement (in humans and animals) is determined by the purpose and goal, which is carried out by subjects whose actions correspond to nature. It can be assumed that the effectiveness of animals is controlled by the purpose without the height of rationality and free choice accorded to humans and thus differs from humans.
Every organ in the organism serves the purpose of taking up and fulfilling its assigned function. The fulfillment of the function thus contributes to the maintenance of the organism. In biology, genesis meets individual growth (ontogenesis) and the emergence of species (phylogenesis). Ontogenesis is the germ-causal determination of the individual, and phylogeny is germ-causal species determination. In addition, there are random genetic changes in the plus and minus variants, the results of which determine the type and degree of natural selection.
With the evolution of subjectivity, a new heterogeneous principle of action emerges in nature, as if there were a radical difference not only among species, but in the degree of consciousness that is subject to the principle. The other alternative is that mind and soul emerge from nature itself with the entry of the appropriate substances. The origin of this property is linked to non-transcendence. As for consciousness then, it is an attempt to uncover the benefits of dualism.
As far as the theory of emergence is concerned, the substructure should not be interpreted in terms of the superstructure; the explanatory categories should not regard the newly emerging causality as already established. Nature bears witness of itself in what it produces. But nobody can foresee what will emerge from the ground in the course of further evolution. In self-determination and body determination, thinking from inner and outer freedom is indispensable. Ultimately, the creation of the target causality is to be ascribed to nature. In order to recognize this, the reduced minimal view must be contradicted.
The term ‘nature’ must be viewed and examined in its entirety. It is about the ethics that the ontological seat is expanded from the purpose from the apex of being to the breadth of being. In a certain way, subjectivity clings to the surface of nature. On the other hand, the outstanding tip ‘of the iceberg’ speaks for the silent content. It is the triple relationship of root, stem and fruit. The purpose stands out effectively from subjectivity and gives the silent content its language. Then comes the word as the purpose-oriented substance with the wrapped counterpart.
The general expediency in its immovable and causally linked gear is of great importance. The natural sciences are faced with a wide open field. There is a statement that even in the process of clarifying what the universe is and contains, science is excluded from what it can explain.
The subjective striving goes over endless distances to recognize what is emerging and to lift it out of the darkness of ignorance into the brightness of the first experience. The psychic gaze takes place in secret, and the sight of the soul is denied to the seeker. It is in the human astonishment, which leads to shock, that the ‘psyche’ and the self in the ‘I’ are two different things. The creation of new life belongs to the purpose of nature at the core of the creation. It is nature that, in its endless and limitless generosity and in its maternal selflessness, it proclaims
