for life with its fertile soil.
It is expected that new opportunities will create new goals. The new positions require a reorientation in the area of activity. The new situation initially affects the individual, where the beginning is to be sought in the construction of the molecular organ structure. From then on, the visibility of the new becomes more and more apparent in the tendency to influence the progress of evolution. In this freedom with the randomness in the beginning, the reasons of fate are reformed and further formed, in which the opportunities and dangers for humanity lie.
The effects of climate change around the world are giving up gigantic problems that are currently causing horrors and fears that have never existed on this scale. The urgency of solving the problems of the survival of peoples is eminent. The attack to counteract climate change is in the starting blocks, but the unified political concept for cross-national rescue is missing.
The world has values that appeal to people who make values the goal of their endeavors. This clarifies that there can be no talk of a "value-free" nature and that there is no doubt about the superiority of nature in terms of the height and breadth of creation and its durability. The difference between the value itself and the valuation of a thing leads to the relationship between 'good' and 'being'. The theory of values as such is based on the good in being. There it can be shown that nature has the authority in values to require people to recognize and adhere to these values.
Responsibility hovers over the gap between being and ought: Because it is the good as the valuable, the possibility of which contains the demand for realization and thus becomes an ought. This requires the will that understands the demand and translates it into action. It is the immanent claim of the good-in-itself to be realized in this world. In this way, the good becomes the object of being, with which axiology, as a theory of values, becomes part of the ontology.
Nature sets the values that are realized in the ‘de facto’ intended purpose. The goal setting is about success or failure, which is far from the judgment about the target quality. It is the interest of realization; beyond that there is no obligation to further derive. The goals are perceptible in nature and shine in the value of the factual.
Determination in self-affirmation determines success or failure. Being in purpose-bound action is the opposite of not being. The fact of being is the difference to non-being in the basic value of all values. Being has meaning and stands above the emptiness of indifference. In maximizing expediency, the difference to non-being grows with the number.
In the area of organic matter, nature has made its mark. It is the multiplicity of forms of each species that progresses and multiplies under ‘healthy’ climatic conditions. The emergence of species comes at the cost of the destruction of other species, with one purpose being achieved at the expense of other purposes. It is the wisdom in the mystery of nature that comes first to preserving life on the planet with its soils, oxygenated atmosphere and water resources.
It is the instinct of conservation as an end in itself of living beings, where nature is subjectively to be recognized in its purpose. The striving being strives beyond nature into the consolidation of the end in itself. There is a struggle for survival when the threat to life with the chasm of the abyss becomes all the more evident.
Life is the confrontation of being with non-being. When breathing and metabolism fail, then there is the possibility of non-existence as the permanent antithesis. Only doing maintains the purpose of being. The transition from willing to ought points to the critical point in morality when the basis of being is eroded.
Willing is a basic purpose in order to fulfill the claim to being. Self-preservation does not need to emerge, nor does it need persuasion to fulfill it, nor does it require the superiority of ‘higher’ over lower ’purposes as a determining factor, unless the distinction has already been made ethically and ordered as an obligation for a higher purpose.
There is still the step to the task that is imposed on action. It is the step from timelessness into time. But behind this step lurks the suspicion that the tasks are a disguised form of masturbation and the ought is nothing more than a disguise of the will. Even the resounding yes of ‘amor fati’ (Nietzsche: The love of fate) fades away as an empty wanting to do it again after what has already been done.
However, a distinction must be made between worthwhile and unworthy. Real being worth the effort should mean that the object is good for the effort, regardless of the state of the inclinations. This statement makes the purpose the occasion of ought, in which the actual realization of the good by the subject is concretely in question. No will-based theory does justice to the archetypal phenomenon of demand, which justifies the good as the strived for. Often the good lacks the authority to bind the will to make the choice. The independent good demands the transition to the purpose. Free will cannot force this transition, however, to make the good its purpose, so that the recognition of the good shows itself in the feeling of guilt.
Moral being wins with the acceptance of the call of duty; the paradox of morality is that the self must be forgotten about the matter in order to become a higher self. The good person is not the one who has done well, but the one who does good for his sake. It is not the form but the content of the action that decides. It is not the law that motivates moral action, but the call to action; the emotional side has to be addressed, activated and brought into play. It is in the essence of man's moral nature how insight conveys and the answer finds in the sense of responsibility.
The theory of responsibility includes the rational reason for duty and the psychological reason for the ability to motivate the will and to turn action towards the good. It is necessary to be receptive to the call to duty and to respond with a sense of responsibility. There is plenty of room for moral behavior based on goodwill, the self-assurance of which does not require certification. It depends on the promptings of the heart, which are naturally in harmony with the moral commandments.
The factual feeling is given and part of the human potential in the sense of the normative principle that the call is directed to those who are naturally receptive to the call. It comes down to the need for the feeling to be more than just the impulse. The effectiveness of the moral command depends on the subjective condition; it is both a premise and an object. The motivation must be touched and avoided by the arc of feeling in order to set the will to act in motion and to steer it in the direction of the call. The presence of being there is an expression of moral concern.
The aim of moral endeavor is to bring one's own condition into line with the level of morality. Morality is immortal and demands its place in this world. On the other hand, the responsibility borne by humans is perishable with death. In ethics, it is otherness that takes possession of responsibility. The form and spirit of the situation shape the action and go beyond the set goal in the ethical decision.
Man must acquire the right to morality in order to develop a feeling of sympathy and concern. In addition to the feeling of awe, reason with regard to universality becomes the source of the affect and its subject.
End time threat, emergency ethics and the responsibility in excessive demands
The disaster alarm howls across the planet. The future of humanity is in danger. The people fear the apocalypse, which will rise to become the giant of doom and playfully push the erected hurdles of the final defense aside. People see the continental roller coming towards them and tremble with fear of the final fall.
Конец
