Revista de Ciencias Humanas y Sociales. FEC-LUZ
origins with Fritz Jahr (MARTIN SASS, 2011): the relationship between
technology, nature and life. This relationship, which in modern science
was clear, in the current context of technical deployment is increasingly
blurred. The creation of matter that is not in the printed program in the
genetics of life in general, but also the fusion of matter and thought that
is occurring in the so-called artificial intelligence technologies, are just
two examples of the challenges that arise from the development of new
technologies (which at other times we have categorized as digital
technologies, or as disruptive technologies). But the most important thing
that is happening within the human structure is the one that goes in the
way of modification and alteration of human nature itself, through
genetic engineering, despite the prohibitions, for example, of cloning and
genetic modification at the germ level.
Interpreting Aristotle's philosophy in the light of these changes in
the panorama of technical deployment implies observing the question of
science from the ontological point of view of bioethics, precisely because
it deals with the modification of the environment by means of human
action, something that the philosopher did not contemplate; firstly,
because it deals with the modification and creation of entities; and
secondly, because it deals with the application of a logic of intervention
that threatens the niche itself and the very existence of humans and the
ecosystem. As for the first, if we consider genetic modification, what
would we be talking about, whether of new matter or of the creation of
souls; and as for the second, because what has been said goes against any
logic of survival, which Aristotle could not have thought of, as indeed he
did not think. These questions are not clear, not even at the propositional
level as a problem; that is, we do not understand the problem yet.
Therefore, what we are thinking about is that it is not an ethical problem,
but an ethical- ontological problem.
As can be seen from the above comments, we are witnessing the
transit of what human empiricism would be incapable of thinking; or
even of conceiving: to transit from the statements of being to those of
ought to be, but in the sphere not of thought but of action. That is, to
cross the lines that mark the territory of ontology with those of ethics. In
this way, a new line of thought is being created that is conceived from
this ontos/ethos relationship. Bioethics, from Aristotelian ontology, is
visualized as an ontological-practical but also theoretical-practical
discipline, from which human action is reflected upon in the sense of its
"essence" as such, to use the Aristotelian terminology that describes
action. The current transformation of existence, referred to in the