To the fear of a sudden catastrophe was soon added a growing realization of the negative sides of technological triumphs in general, a realization that was accompanied by totally new questions for philosophy. For example, advances in biology and medicine led to a novel cooperation between philosophers and representatives of the life sciences for the purposes of clarifying the questions arising from the new discoveries. There is no longer room here for a simple “yes” or “no” as with the problem of nuclear weapons; instead we find an area of fluid boundaries, subtle value judgments, and controversial decisions. Nor is there a Manichean struggle here between good and evil; no malevolent will is at work, but rather the will to help. And yet inventive skill in the service of human welfare often turns out to be in conflict with human dignity. Biotechnology in particular has introduced into the realm of morality completely new dilemmas, heightened complications, and refined nuances that philosophy must take account of, although it often has nothing to offer except compromises between conflicting principles. This brings to light an important aspect of the entire technological syndrome: its previously undreamt-of power, a product of the power of the human mind, confronts this same mind with previously undreamt-of challenges.“

"Nobility and doom join hands in the human intellect.

Hans Jonas, "Philosophy at the End of the Century: Retrospect and Prospect,“ in Mortality and Morality: The Search for the Good after Auschwitz.

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