Ars vivendi - ars moriendi

We live at the beginning of a new epoch in world history. Starting from the two fundamental philosophical questions of humanity – Where do we come from? and Where are we going? - we look at the changing global context and dare to look into the future. We look at the seven forces that are changing our world the most and how society as a whole and each individual can meet the global challenges. In our search for traces of the future in the present, we identify the following key drivers of global change: (1) the highly interconnected world economy, (2) the shift in the geopolitical gravitational field, (3) the global electronic communications network, (4) the rapid population growth and the associated depletion of resources, (5) the revolutionary developments in biotechnology, (6) the climate change, and (7) the only seemingly invisible power of culture and religion.

No change that has taken place in the past can be compared to what is in store for humanity. The enormous acceleration of the change processes alone makes them unique. Only those who succeed in recognizing the opportunities and risks of the future will be able to shape them. Our actions in the present can objectively improve the future, as long as they take into account knowledge from the past. No future without origins. But without a future, even the best origins are useless. Progress results from the growing complexity of society and the need to expand knowledge through the further development of the natural sciences and humanities. The concentration on ever smaller sections often comes at the expense of looking at the whole. Thus, we miss the significance of emerging phenomena that emerge unpredictably for us from the interconnectedness and interaction of a multitude of processes and networks. This is why linear future prognoses are so often off the mark. But it is not our task to predict the future, but to be well prepared for it. The drivers of global change are caught between positive influences on the world and its people and possible dangers. In order to steer the world through this dangerous waters, democratic responsibilities in the world must be restored, ensuring that people discuss these issues and come to sound decisions in a well-considered manner.

How can the individual deal with these revolutionary changes of our time? Essentially, it is about the two cardinal issues that concern all people around the world at all times. The first theme has more of a wandering horizon, the second is more momentary. To illustrate this, it is advisable to divide our life into three phases, whereby mastering one phase of life is the preparation for the success of the next. The middle phase of life is of special importance. Due to the multitude of private and professional events and decisions, it can be called the "rush hour" of life. A person prepares for this time for about 25 years. The first cardinal theme is about this: the art of living – as the Latin say ars vivendi. Would it not be good if man took at least the same time to prepare himself for his death? This addresses the second great theme of humanity: the art of dying - Latin ars moriendi. With special emphasis Sigmund Freud said: "If you want to live, prepare for death." Seneca expressed it this way: "To learn to live properly, you need the whole of life. And what is even more surprising is that it takes all of life to learn how to die." Therefore, according to Epicurus, we should 'practice dying' and make death our friend. "That I love you, my life, is because of death." Classical philosophy regarded the art of living and the consciousness of one's own death as two sides of the same coin. The art of living is the life's mission for man to become who he is. The mission is to feel comfortable in the house of his destiny, to follow the self-discovered inner and outer traces of his life, on a large and small scale, in the small coin of everyday life. This existential guideline, which is appropriate and unique to him, gives his life meaning and direction.

The art of dying is about the theological and human life harvest. This does not mean the ending, and certainly not the perish, because only animals do that, but rather the completion. "Whatever you do, act wisely and consider the end". Through technical progress, mankind has been trying since its existence not only to survive but to prolong life. In this process, mankind runs the risk of devaluing life. For only the limitedness of life gives it its meaning. It is not a matter of giving more days to life, but rather of giving the days more life. As man grows into life, so may he also grow out into another form. Thus, during the period that stretches from childhood to old age, we mature for a different birth, a different origin awaits us, a different state of affairs. This day, which you fear to be the last, is the birthday for eternity.