Operative Medicine and Responsibility: Dialectics of a Surgeon

Von Helmut Lauschke

The restriction of function and freedom of movement goes with the emotional distress of permanent coercion, which is the loss and painful realization that leads to total inability. The removal of a part of the body creates a "dent" in the personality, which can be quite significant. Any type of amputation defends itself against being dependent on other people. The question goes in the direction of loss of freedom, and the more so the less able to walk and grasp the personality.
By cutting off the limb, a sector is cut out of the closed circle of individuality. However, the integrity presupposes the intactness, which is violated for medical reason. Surgery has cut into the originality of what belongs together as a unit. The reason may be considerable. Compared to the originality, they are of secondary importance. It is the image of the tree that is wounded with an ax and is "bleeding". The impact is serious. It is possible that "hemostasis" and thus wound healing is no longer possible. Separation has forever removed the integrity of the individuality and forever given it the pain in existence with incompleteness and dependency.
The injured person is frail, both mentally and physically. He has to bend down to things that he had previously done "upright" or defended against. In this way the human being has become unfree in the entirety that the freedom is completely suspended. The degree of restriction determines the degree of dependence on other people. One slips out of normalcy and keeps the cut leg 'in hands' all the time. Severing of a limb is a highly traumatic intervention, this in particular to mental stress.
People, especially children, lost their lives to land mines. Injured who survived were operated on in the hospital what was mostly limited to post-amputation on arms and legs. It was often the second procedure after the intervention on one or more body cavities. This trauma surgery placed an additional and heavy burden on the body and soul.

• Sprache: Deutsch
• Herausgeber: neobooks
• Erscheinungsdatum: 10. Dez. 2020
• ISBN: 9783752924985

Buchvorschau

Introductory Thoughts

Dialectics of a Surgeon

WHAT IS TIME? IF NOBODY ASKS ME, I KNOW. IF I WANT TO EXPLAIN IT TO SOMEONE WHO ASKS, I DON'T KNOW. AURELIUS AUGUSTINUS by Hippo (354-430), CONFESSIONES, LIBER XI, CAPUT XIV

The philosophy of the present time is guessing the essence of things in their truth from the state of the imperfection of knowledge and the constantly compromised virtue of the will to know. Otherwise and in perfection we would have reached the state of knowledge. But it is precisely the imperfection that gives the permanent impetus to philosophical thinking, why the knowledge of the truth of things and around them is so problematic.

Philosophy deals with the things of the present. Since all things slide into the past and the things of the future are not visible and predictable, it is the movement in the passage of time that causes the changes in things that the truth of a thing may apply for the moment, but in the long run. The present of the future cannot be determined due to the permanent change and changeability.

The permanence of the change in the world and the things in it (in permanent upheaval) makes it impossible to find, pursue and define the truth of the thing over a longer period of time.

The philosophy also includes the science of the will, which is a rather unsteady 'organ' (the organ of swaying), that on the straight lines of thought and their 'access routes' predictable, but mostly unpredictable, short circuits, interruptions and breaks in the thought process take place hinders the way of recognizing and realizing the truth and is the cause of the fact that the thought process breaks off prematurely.

The unsteady in thinking and in the will to think contradict the absolute line of thought in mathematics, which gives philosophy the shine and cleanliness of flawlessness. Free of irrational stumbling blocks, mathematics raises the character of philosophy to the height of sublimity above all the small things with errors in thinking and acting.

Concept of truth: In his attempt at a solution, Augustine anticipates René Descartes' cogito ergo sum by stating that the existence of the thinker (doubting) is indubitable: If someone doubts that he lives, remembers, has insights, wants, thinks, knows and judges? [...] Even if someone has doubts about what he wants, he cannot doubt these doubts themselves. - DE TRINITATE X, 10

Augustine sums it up with si enim fallor, sum: Because (even) if I am wrong, I am (nevertheless). He uses the ideal truths of mathematics as a model, since the sensory perceptions because of their unreliability and the changeability of the external world do not have these properties. Then the Pythagorean theorem comes to mind: The number is the essence of all things.

Augustine seeks truth in the human spirit: Do not look outside! Return to yourself! The truth resides within a person. […] The understanding does not create the truth, but finds it. - DE VERA RELIGIONE 39, 72F.

The bottom of all truth are the eternal ideas (and the breath to discover them) that, according to Augustine, exist in God's Spirit. As with Plato, with Augustine the archetypes have the ontologically highest status; they are the essential foundations of all things. The truth becomes available to man in the mediated enlightenment of the spirit by God (illumination or irradiation theory).

Galileo (1564-1642): Dialogo sopra i due massimi sistemi del mondo, (Florence 1632). The divine spirit (mundus intelligibilis) radiates these ideas and rules directly into the human spirit, since the human spirit, other than its material body, is created in God's image (imago dei). The truth is not found outside of man, but in man himself.

Time conception: Augustine speaks about the three times: the present of the past, the present of the present and the present of the future. According to Augustine, the past, present and future as such do not exist:

How can you say that [the past and future times] are when the past is no longer and the future is not yet? The present time, however, if it were always present and did not merge into the past, would no longer be time, but eternity.

Rather, the past is a memory in the present, and the future an expectation in the present, while the present itself is a moment passing by in our minds from the future into the past. We measure time based on an impression.

The impression which the passing things [in our minds] produce and which, when they have passed, remains him, the present [we measure], not what has passed and produced it.

As a modern derivation: Time as such cannot be grasped by the mind, even if we live and die in and with it. It may be the breathing that reminds of the time with every breath and 'knocks' and with the 'knocking' (from life) pushes and penetrates into the time that the person breathes - especially when exhaling - the impression of the time gets.

Time can then be imagined as a hall of the world through which man carries his life and drives off.

The Augustinian understanding of time thus contains the subjective component of time, since we remember the time that has passed as an impression, i.e. we compare different periods of time we have experienced with each other and thus arrive at subjective statements. For example, one time occurred longer than another. We cannot measure future things because we know nothing about them and cannot say anything. Only when they pass us by and we have gained an impression through them we can decide for ourselves whether the impression was longer or shorter.

Time is inextricably linked with things. Things work in and through the media of time, they give imprints into time. In this way they make time perceptible and measurable and, as it were, visible, as long as things work outward through them in activities and inward in breathing and thinking. As if things without time and time without things cannot be representational. The creation of time and thing has already taken place, whether simultaneously or one after the other. In the development of the process, the time becomes intellectually perceptible and in the course of the time it becomes visible and measurable. Time can be indented like an amorphous mass; it is the filling of and the framework for all things that have to do with life.

If nothing passed, there would be no past time; if nothing came to us, there would be no future time; would be nothing at all if there was no present time.

So time (for Augustine) is real and not ego time, since God created it. Augustine's concept of time is therefore subject-immanent, but not subjectively limited.

In contrast, Plato (428-348 BC) sees time as an objective phenomenon that can be measured by the movement of the heavenly bodies, including the movement of the day between sunrise and sunset. On the other hand, Augustine argues that "when a body moves, [we measure the movement over time], how long the body moves from the beginning to the end of the movement, [...] because a body only moves in and with the time and does not represent the essence of time itself. Even if the body does not move, we are able to measure the standstill and say something about the duration of the standstill. That is why movement in and with time is different from time itself.

So body movement is not the same as time, even if the movement is measurable in time. Time can only be understood as the carrier of all thought and action.

Communication: It is communication among people or between people and things, in which the time, observable and measurable on the clock, emerges from the shell of the surrounding world or the cloak of timelessness and into life without the outstretched hands of this piece of time be able to grasp or hold on. There are expressions and impressions of the linguistic and physical movement, the piece of time from the timelessness Cut out movement association, without therefore recognizing the authenticity of time and being able to define it in its endlessness.

Communication takes place in and through time. It is the communication space with the ‘street’, medium and reason for the cause beyond the limit of being into timelessness. In communication, thinking and doing connect the present time with that which results and emerges from it. Since there is no message from eternity as timelessness in the intellectual sense, the hypothetical assumption cannot be poured into an intellectually comprehensible object, or shaped or transformed.

Mathematically straight thinking shortens the way to the origin of the problem in philosophy. In philosophical work, theory and practice go separate. Bioethics as part of philosophy teaches which values ​​conflict with each other in situations of serious illness, by analyzing the terms autonomy, suffering and right to life more precisely in order to get the necessary orientation in this area.

Philosophy demands common sense, which is often not as healthy