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Helmut Lauschke

World

Being a medical Doctor

Humanity

Motivation, Ethics, Doing

The birth of man and his amazement at the world is the beginning of philosophy (Plato). The new person rejuvenates being through being different in seeing, thinking and creating.

Medical doctors have an extraordinarily great responsibility for the near future. (Professor Dr. F. Lickint, Dresden-Friedrichstadt: Negotiations of the German Society for Internal Medicine, 62^nd Congress Wiesbaden April 1956)

The big challenges near the Namibian-Angolan border

Content

To the command of humanity, ethics and responsibility, intuition of morality 5

End time threat, emergency ethics and the responsibility in excessive demands 34

"Parkinsonism" of humanity - trembling hands hold the community 34

Conditions for the coming of the "new" person 44

Progress in people as a personality 45

Truth and accountability 46

From the everyday life of an active doctor 48

The straight lines of motivation 49

The girl Kristofina, who was struck by the lightning 53

Emergency delivery by caesarean section and border crossing on a donkey cart with severe abdominal injury 57

The climatic conditions at work 96

Violent detonation in the immediate vicinity 102

Shortly after midnight 105

The girl with bone sarcoma 113

The shadowy faces of the night raids 139

Emergency operation to save the life of a young mother-to-be 146

Three handcuffed men are brought forward 151

The importance of the foot for freedom of movement in the desert 154

The man whose right leg flew away 157

From the letter of a colleague and friend 165

In the age of rapidly advancing science and technology, ethics must be understood more comprehensively and deeply in order to understand the ‘superpowers’ of the unleashed Prometheus, son of the titans Iapetus and Klymene, (on behalf of the gods, Prometheus and Epimetheus to bring earthly living beings) under control or to tame them before they drive humanity irreversibly into the abyss of the chaos of catastrophes.

Prometheus is like Atlas , Epimetheus and Menoitius , son of the titans Iapetus and Clymene .

He created man out of the clay of the earth, Athena breathed the mind into the creature. Prometheus taught people different kinds of work, counting, letters, the course of the stars, dealing with animals, the art of healing and other things.

After the gods had become aware of the human race, which was mortal in contrast to them, an encounter between mortals and gods took place, at which Prometheus spoke for his mortals. In dividing a sacrificial animal between gods and humans, however, he went so far as to want to deceive the immortals. He hid the meat in the hide and coated the bones with tallow in the hope that the gods would choose the inferior bones. Zeus , however, saw through the deception and therefore denied the Prometheus people the fire necessary for their civilization. But Prometheus brought the fire to the people, hidden in a stalk of the giant fennel.

Thereupon Zeus let Hephaestus create the Pandora , who brought evil upon humanity with her box. Zeus then ordered Hephaestus and his journeymen to drag Prometheus into the Scythian wasteland and to forge him to the Caucasus over an abyss. Zeus ’ relentlessness went so far that he sent out an eagle every day to eat from Prometheus ' liver, but it kept renewing itself.

However, Prometheus could hope to end his torments if he interpreted the prophecy that Zeus would be ruined by a new marriage. Zeus also allowed someone else - forged on the rock in place of Prometheus - to die for him.

However, Prometheus remained unbowed and, according to legend, was forged thirty thousand years until Heracles passed on his way to the Hesperides . Out of compassion for the tormented man, he killed the eagle with one of his insurmountable arrows. He detached Prometheus from the rock and replaced him with the centaur Cheiron (Chiron), who voluntarily wanted to go to his death. However, Prometheus still had to wear an iron ring with a piece of rock to give Zeus the satisfaction that his adversary was still forged in the Caucasus.

The presumptuous and therefore irresponsible submission of nature has now seized man himself with the consequences that are psychologically and physiologically frightening and demand unknown challenges in the treatment of diseases. The danger lies in the orphic-cosmological quantities of finality. Because what man is able to do at this time has never been done before.

Since the traditional wisdom with all its knowledge is directed towards mankind, the problem of being increases in the elevation to the exponential function. The safety zone of being is not marked to avoid the apocalyptic effects. The norms of "good" and "bad" are not clearly drawn.

The asymptotes are to be applied to the ethical principles in order to grasp them and to recognize the probability of impending dangers early on. The image of the human being meets both the soul and the physical in life with the time-oriented premise of survival.

The thought asymptotes on the way of ethics affect the being of man in the question of why there are people on the planet. With the application of the asymptote to today's circle of existence, the second question arises about the existence of man for the future. The sub-question includes securing this existence. The future with its detailed ramifications is gaining in importance because life with survival corresponds to the increasing risk.

View and knowledge of people holistically incorporate the planetary expanses into the awareness of personal causality. The ethics is centered on the degree of morality in the point of view and visual analysis in the inclusion of fellow human beings.

In thinking, doing and in society, ethics deals with the actions of large ranges and scales, which go beyond prejudices, prior knowledge and assumptions. All of this calls responsibility to the center of ethics in the touched dimensions of space and time. It will be the responsibility that is put to the test again and again in thinking and human action, because it is the human being who gets lost in his mistakes and gets stuck.

The progress in its global dynamics exceeds the limits of reality in the thoughtful reflection that mentally and physically, there are increasingly disturbances in well-being through loneliness with the feeling of being lost and severe mental-physical illnesses that socially marginalize the individual existence and tear into the depths of misery.

The external progress goes hand in hand with the internal depression, where the hope of a life in human dignity often turns into hopelessness and lies on the ground of despair and disruption. When setting goals, there is also human immodesty that the path taken is the wrong one and does not lead to the goal.

That is why responsibility includes the axioms fear and awe in order to protect yourself as a person in the often dubious freedom against the arbitrary encroachments of power and injustice. Utopia is one side and reality is the other side of existence, there is no solid line between them.

The state of man is determined by his nature and the nature of things around him. This also makes the good in people recognizable. Human action in its breadth and the responsibility of what it does are included. Humans have learned that despite their inventive size they have remained small compared to the natural elements, which is reflected in the gaps in knowledge and research errors.

The freedoms which man takes out may have wounded the essence of nature, but man has not diminished the essence of nature in its greatness and breadth, its diversity and grandeur. Rather, the human being stands speechless in amazement in front of her silent tolerance and forces himself in mental reflection to respect the fertile soil and the life on it with the measure of personal modesty.

Even if man has made significant diagnostic advances for many diseases and found ways of healing, mortality does not bow to him. This teaches him to respect nature and not to exploit it greedily if he wants to avoid the apocalypse with the end of humanity.

The interventions in nature for the continuation of life must therefore be considered more carefully and critically, thought out and handled more exact-narrowly if the planet is to recover from human interventions and life is to continue. Science and art can continue to achieve great things if people behave in a disciplined, educated and nature-friendly manner. He must recognize the limits of the conquests he has made and further planned. Any kind of exaggeration is harmful and annihilated, which in large part cannot be restored.

Arbitrariness comes from self-determination, which is able to destroy the basis with its principles for human existence, so that it is practically suspended. That is the cause of the social inflammation and social friction. The forces necessary to create the balance for more justice work in the direction of entropy. In compensating for the deviations, the goal is that state as it was before the eruptions of human arbitrariness with the freedom taken for itself.

That is, the control of man in his actions 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 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 other extrapolation with the waiting unfathomable. The prediction 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.

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.