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 that it is part of life and that it is the prime reason 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.