The last years of the XIX century was not only prolific for the naturalistic modern knowledge, the contemporary philosophy also received an important contribution with the publication of “Zur Genealogie der Moral: Eine Streitschrift” (1887) in between important books from the German Philosophy, Friedrich Wilhelm Nietzsche (1844-1900). In the book the author criticizes severely the principles associated with “the good and evil” of the strict classic doctrines and philosophical western schools. Satirizes the spiritual thought by to search the truth on the natural life in supernatural domains and blames also to the scientific rationalism, by the research of natural truths, with totally foreign implication to the life of the man. In both cases Nietzsche refers to the existence of a denial of the real world.
The man needs to possess a moral position that offers the opportunity to enjoy his life and that does not restrict a priori, his possibilities of taking part without fear of the fault, of the opportunities that offers a universal system that is not stable and is not everlasting. Everything opposite, the principal characteristic of the universe is the constant changes and his evolution, often in a natural way and others as a consequence of the logician-aim rationalism, own of the human thought.
The rules of morality generally originates from subjective beliefs of occasional character that are assumed or imposed as values of imperishable scopes, later are established as rules subject to punitive regulations and finally derive in customs of confused or unknown origin. They orientate the act of the persons towards “the good”, but not always find foundation in the respect without restriction, to the rights that are common to all the men.
The dignity is the fundamental principle of all the human rights and the morality in general terms, has the obligation to establish a way of living respecting her unconditionally in any occasion and without distinctions. This implies recognizing all and each one of the individual and common rights of the persons.
To reproduce, it is a right of free individual exercise that can mate in the common right of a couple. This right is included, of subtle form, in the article 16 of the “Universal declaration of the Human rights” approved by the General Assembly of the United Nations in 1948. In the preamble of the Declaration it is possible to read textually: “… Thinking that the ignorance and the contempt of the human rights have originated insulting acts of barbarism for the conscience of the humanity …”
As the civilizations have progressed, the persons have been discovering new options for to reach the aims that they consider necessary or important for to live with dignity. Some options are radically innovative and it is natural that the doubt arises with regard to his moral position. The investigation must depart from the fundamental principle of respect to the human rights and therefore, to the dignity to live with the safety of having acted respecting this principle.
It is just and right to apply judgments of morality to the implications of the technology on the human life, but it is also very important to difference those that continue being supported in ancient beliefs of those that base on the fundamental rights of the man. The difference is abysmal.