of a 'floating use' of this concept. It is argued that from modern times onwards the development of scientific knowledge on the one.
hand, and technology on the other is inextricably bound up each with the other. They had both been fed by a Western concept of.
freedom and by an epistemology. Both reflect the autonomy of the modern subject, who distances himself from both 'higher'.
imposed metaphysical values and from those of nature. The interwoven connection between this modern concept of freedom and its.
realisation by technology is nowadays a part of the self-understanding of the Western, human self and a precondition to the historical.
development of Western, liberal democracies. Contemporary technology and liberal programmes confirm the autonomy of the.
Western human subject, both promise individuals more human welfare, more freedom, more autonomy in relation to other living.
beings as well as to naturally given conditions. This promise, in time horizontally oriented, is made effective by a large-scale, highly.
efficient effort of technologies by which men and nature become subject to continuous changes due to an immense transforming,.
technological power. However, and at a deeper level, the effectuation of this promise threatens not only the ideals behind liberal.
programmes and not only the dignity of a human identity, which understands itself as an autonomous, creative being, but also nature.
as a precondition for all living beings.
Part I also analyses and interprets the philosophical and theological developments leading to these modern, interrelated conceptions.
of freedom and epistemology. From the perspectives of Karl La ¶with and Hans Jonas concerning human orientation to a 'higher'.
metaphysical dimension, the ancient Greek, eternal cosmic order appears to be normative to human thinking and acting as far as in.
the ancient-Greek philosophies the cosmos, as an 'eternal jewel', shares goodness, beauty and rationality.
