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The fate of all Print E-mail
By Joseph Ratzinger   
Tuesday, 20 March 2012

The fate of all of us depends on whether this moral dignity of the human person can be defended in the world of technology, with all its possibilities. For here a particular temptation exists for our technical scientific age. The technical and scientific attitude has produced a particular kind of certitude – namely, that which can be corroborated by way of experiment and mathematical formula. This has given humankind a certain freedom from anxiety and superstition, a certain power over the world. But now there is a temptation to view as reasonable and therefore as serious only what can be corroborated through experiment and computation. This means that the moral and the holy no longer count for anything. They are considered to belong to the domain of what must be transcended, of the irrational. But whenever the human being does this, whenever we base ethics on physics, we extinguish what is particularly human, and we no longer liberate the human being but crush him or her.
 
We must ourselves recognize what [the philosopher] Kant recognized and knew perfectly well – that there are two kinds of reason, as he says: a theoretical and a practical reason. We may call them the physical-natural scientific and the moral-religious reason. It is improper to refer to the moral reason as gross unreason and superstition simply because its contours and the scope of its knowledge are not mathematical. It is in fact the more fundamental of the two reasons, and it alone can preserve the human dimensions of both the natural sciences and technology and also prevent them from destroying humankind. Kant spoke of a preeminence of the practical over the theoretical reason and of the fact that what is more important, more profound, and more determinative is recognized by the moral reason of the human being in his moral freedom. For it is there, we must add, that we image God and there that we are more than “earth.”
 
Let us take this further. The essence of an image consists in the fact that it represents something. When I see it I recognize, for example, the person whom it represents, or the landscape, or whatever. It points to something beyond itself. Thus the property of an image is not to be merely what it itself is – for example, oil, canvas, and frame. Its nature as an image has to do with the fact that it goes beyond itself and that it manifests something that it itself is not. Thus the image of God means, first of all, that human beings cannot be closed in on themselves. Human beings who attempt this betray themselves. To be the image of God implies relationality. It is the dynamic that sets the human being in motion toward the totally Other. Hence it means the capacity for relationship; it is the human capacity for God. Human beings are, as a consequence, most profoundly human when they step out of themselves and become capable of addressing God on familiar terms. Indeed, to the question as to what distinguishes the human being from an animal, as to what is specifically different about human beings, the answer has to be that they are the beings that God made capable of thinking and praying. They are most profoundly themselves when they discover their relation to their Creator. Therefore the image of God also means that human persons are beings of word and of love, beings moving toward Another, oriented to giving themselves to the Other and only truly receiving themselves back in real self-giving.

 
 

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