World - Being a medical Doctor - Humanity. Helmut Lauschke

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СКАЧАТЬ is incomplete and deficient, against which human nature rises. Man's nature is above his responsibility. Human will and prudence must be compatible with morality. The forces of reason must be strengthened and concordant in morality, defend and consolidate their principles and hand them over to the next generation in an understandable way. In this way, ethics is "reformed" and brought up to date in terms of content and language. The righteousness of the young generation is declared and handed over to them "in trustworthy hands".

      The principles and commandments of ethics must be preserved in human life and must be observed by people. It means that ethics itself has to live, to survive and to live on in the following generations. Its death would be no less than the death of humanity. In this way, the doctor and patient are partakers of the common present, where the patient is entitled to the physician's good human behavior. That is then the morality in for and to one another.

       There is the critical vulnerability of nature, which includes the nature of man through to the patient, caused by a variety of technical human interventions. The injuries caused are mostly unintentional, but can be clearly identified in the damage done. So the realization is often accompanied by the shock of horror of what science has done and damaged. It is the causal factor that has fallen out of the joint of logic or ’post rerum’ (post tot discrimina rerum = after so many crises of things) has been torn out of the joint.

       The fact is that human behavior is constantly changing (Heraklit: ‘Panta rhei’ = everything flows) and trying on totally new objects of unknown sizes and degrees of difficulty and developing new skills in the handling 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 СКАЧАТЬ