engleski

Wisdom of the West and its Relation to Ethics

It is well-known that Aristotle was the first to define ethics as autonomous discipline and separated it from mythology, as well as other theoretical disciplines (logic, physics, mathematics, metaphysics). For him ethics is, as well as logic, a normative (namely practical) discipline. Hence we say that ethics is a fundamental, continuous and argumentative thinking out about good life and valid actions which already began in 5th century B.C. and lasted up to now. It deals with judgment of action and looks for a qualitative moment which makes some action morally benign. In that context of reflection about ethics there occur concepts such as: good, duty, needfulness, common sense, determination, responsibility. We need wisdom as a consciousness for responsibility. Namely, discussions are rightly made today about danger for a man to be lost in the mass society and thus lose his sense of responsibility. Throughout past centuries up to now a so called "scientific" view on man has been promoted according to which man is determined by natural, economic, biological, psychological and social laws against which his free will can do not¬hing. It seems that "external" relations have so much impact on him that he cannot be responsible nor guilty for his actions (i.e. bad actions) so -according to many - there is nothing to repent for. On this background we should observe moral condition for conscience awaking. It consists of the alert will to make human actions conscientiously self determined according to moral principles. One becomes moral when one knows and is able to use one's freedom. Therefore, in the sense of wisdom it is necessary for a man to watch over judgment of his own consciousness and to fight against confining his freedom. We need wisdom as awareness of humility and gratitude. There is hardly any virtue which would in our time have so little value as humility, so that pride or arrogance (superbia hybris) is rightfully called "the sin of modern mankind". That arrogance lies in the fact that an individual wants to make himself the whole purpose of life. The Age of Enlightenment has equaled virtue with diligence (Tüchtigkeit) measuring it by visible results. In that sense humility and modesty have looked like weaknesses. On the other hand humility is veracity or "most true self under¬standing" (St. Bernard), knowledge of own dependence on reality defined by three characteristics: concern not to fall into self deceit and self liking willingness to serve any man and gratitude for everything. When a man learns to be grateful for everything and when he is not conceited that he "deserves" anything, then he is actually getting everything. We need wisdom as awareness of awe and attention. Besides humility, M. Scheler and above all A. Schweitzer, suggest the virtue of awe (Ehrfurcht) as wisdom of modern man. Awe is not and should not only be just some vague metaphysical sensation, but human attitude the prerogative of which is metaphysical knowledge. Therefore, awe can be defined as ethical virtue and willingness to act in metaphysical and transcendental realities. Human character belongs primarily among those realities. Man as self determined being possesses dignity which again demands respect of that dignity both in one's own and in any other person. Therein, human religious dimension is not to be neglected. In front of disorder and various disarrays which are threatening today both the biosphere and destiny of mankind and its collectiveness, it is obvious that ethics of responsibility, humility (gratitude) and awe (attention) has become great challenge, in fact wisdom. It is the question of imperative that includes a true reverence of tradition upon which depends the future of both the mankind and the world.

ethics, biotechnology

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