and design of these objects. The human thirst for knowledge and handling goes into the biosphere and from there up into the atmosphere around the planet. There are research objects which the researcher has to expand, align and focus more precisely on in order to cope with the limitation of the research assignment in relation to adjacent objects.
Since the objects of the visual as well as the spiritual field of vision become larger, the question arises as to whether nature as a whole and everything that permeates everything falls under human responsibility and is to be classified there. In this context, the order of magnitude of ethics and the duties to be derived from it must be considered and adjusted.
The ‘interest’ in responsibility is bilateral or even multilateral, which man cannot bend unilaterally because it was given in the present of the creative power of nature and will be passed on for the future. Man depends on the state of nature. The ethics is directed towards humans in the expansion of the causal series in the simultaneity and spatial expansion, when the technology is set in motion and the direction of the walk with the new order of magnitude and the new being as a factor in the equation of the expanded ethics.
On the home stretch of mankind, health, welfare, education and righteousness stand side by side in order to give people the basis to fulfill the hopes and expectations of a life in mutual respect, justice and dignity with the happiness of love in comprehensive humanity.
The line between the natural and the artificial becomes blurred. The gap between the two is narrowing, so that it is a matter of time before this gap no longer exists. The artificial and artistic works that have become the world affect people as if nature were now technically renewable. This aspect of the renewal of being with the technically understood freedom has only recently entered human life.
People and society feel threatened existentially and humanly through the loss of humanity through this technology due to the lack of inadequate experience. The decreasing willingness to talk and the increasing loneliness, which already sets in childhood, give cause for great concern, since anxiety about being and mental and physical disorders increasingly lead to illnesses that have to be treated medically.
The acceptance of the present also serves as an introduction to the imaginary preparation for the future. From a religious point of view, current action is directed towards the state after death. Man asks (in prayer) for God's shield of grace and for the continued life of his soul after the forgiveness of sins. At the same time, man knows about his wrongdoings, that he does not deserve bliss. It is God in his mercy who gives bliss to man. This expectation far exceeds the idea of what ethics is and what it means, and what it carries and commands. With the divine gift of eternal bliss, every kind of human preparation for life after death becomes less important.
For as far as life in this world is concerned, it is the concepts of justice, respect, righteousness, humanity and charity that are summarized in the word and raised in terms of content and held in this bundling and ethically "stored". Ethics does not know perfection as long as man lives, thinks and works on the planet. Because in the imagined self-perfection there are too many egoisms which, as disruptive factors, block true perfection with the fulfillment of ethical duties and principles.
Human action ultimately happens for the sake of the future, which the perpetrator only comes to mind in the second or third series of thoughts. From there the obligation to the now emanates, which is time-bound and therefore also provisional. The ethics of the preliminary differ from the ethics of the final in that one can speak of a "transitional" or "intermediate ethic" on the intermediate section from "preliminary" to "final".
In the age of modern technology, action communicates with the control and warning center of ethics in terms of meaning, value and its breadth and consequences. Man struggles to adapt against the changing facts of external life in order to bring the "sense of proportion" between "good" and "bad" to the state of his time so that he can put the deed in the light of truth. Man tries his luck in the awareness and knowledge that he is incomplete in terms of ethical requirements and so imperfect in life.
Philosophically it is less the validity than the frugality to keep pace as a person with the gigantic tasks and to cope with them. It is the incompatibility with ethics that makes life more difficult from generation to generation, whether in terms of the value of human life or in the most comprehensive sense of the coexistence of man and nature and further still under the aspect of peace and peacefulness.
The higher the standards of technique and technology and the narrower the social life in modern civilization with its painful notches becomes, the greater and more demanding it is. Too often technology sets inhuman accents, as if ‘homo faber’ were doing a lot to raise the top floors above the clouds and into the sky.
Mortality is part of human nature, in which the years of life determine the time of death due to the conditions of life with its ups and downs. The time of the last breath is the subject of lamentation, sadness and resignation. The fear of death with the fear of dying lies in the fact that man has not acquired the wisdom necessary to die and feels therefore unprepared and immature for death.
Humans and humanity are in danger of becoming lonely and losing each other. So the longevity of life is at stake with the crash of no return. Life on the planet has a beginning and an end, so that the equilibrium on which the eternal harmony of life is based, which reaches deep into medicine, is maintained. Nothing and no one can fall out of the role of the great life cycle without being punished for it. This is also how ethics see it, which is more closely related to ‘World Reason’ than people believed and expected during their lifetime.
Knowledge is part of the truth, also with regard to the future conditions of man and the world. It is straight-line causal thinking into the future, in which probable and possible consequences are shown and in some cases extrapolated. It is ‘preliminary’ knowledge (from reality and possibility) that fits in between the ideal knowledge of ethics and the applied knowledge of practical life.
The difference between health and illness comes from knowledge. The peculiarity of the observation is that the knowledge in focusing on the object does not lose sight of the comparison object in order to maintain the power of the dialectic in relation to being. It is about recognizing the strength of the opposite, because part and opposite 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