[15] societys [sic.] and on the other hand, natural law^a. Again natural law is used in two ways: as physical law, and law for morals. What is the original meaning of the law? Certainly not physical laws--which is much later and is an application of the experience of the social law, which existed in the moment in which two human beings lived together, to physics. It is transferred by analogy to the physical realm. This analogy expresses itself still in the fact that the term has great insecurities and fallacies in itself. One hundred years ago the natural law was replacing the God of former centuries. Today the natural law, in the sense of physical laws (the laws according to which nature moves) has become one of the most questionable concepts in physics itself. And this is so because analogies never are completely valid. In any case the legal realm is fundamental and original, and one of those cultural functions which are of course possible only through language--every law is expressed in language, and the earliest writings we have on the stone tablets of the past are legal formulas. But the law itself has an element within it which carries the same name: natural law in the sense of rational law. This name means that there is something under- lying all law, namely the principle of justice^b. The questions always is: according to which norms can laws be given? As you know (we will discuss it much fuller), there is a tendency to the merely positive law in the Anglo Saxon philosophy of law. In other nations, especially France, the rational law prevails over against the positive law. In any case, there are underlying principles of justice in every law, and this leads me to the next function, namely to the norm-giving, or the ethical, function. The seventh function of culture--the experience of the norm--happens in the encounter with the other person. This also is an ever-present reality. There, discovery is the experience of meeting the other one, who also is a person. I will deal with this very fully because this is one of the profoundest insights of modern philosophy, namely that there is no person, no ego, which is not encountering a "thou," another one. Only the other ego limits us and throws us back to ourselves and demands unconditionally the acceptance of the other person as a person. There is no person in isolation. "Person" arises only in