[543] history of Christianity---there are many others). But you can also find here that wisdom^a and experience, pragmatically defined, has produced forms in which fundamental issues, namely the valuation of the other person as person, HOWEVER THAT HAS BEEN DONE, with her or his special rights, is maintained in valid forms so that the relativism^b is balanced, if you look sharply into the situation, by a structural uniformity---which is not absolute, of course (I would never say this), but which is not so superficially to be covered, as it is in this kind of speaking about the moral laws in different cultures and forms. So, in order to be CAREFUL here: the main thing in such scientific serious discussions is to be careful and not to use former slogans taken from

religion or absolutistic morals, and not to use modern slogans either, taken from a superficial ethnological or anthropological description of different nations and their comparison. Now I think this may end these very difficult problems, and very existential ones, for all of us, because EACH of us is always in the three levels: we are always in the very concrete situation^c, where we MUST make decisions and can only HOPE AND RISK that we make the right ones---but we may not! We are always in the second realm; we will depend on our cultural traditions

and feel them confirmed or doubted in our conscience. And we all SHOULD relate BOTH realms to the ULTIMATE realm and ask ourselves whether, in a special situation, it is really a matter of agape. Now I come to the third realm of problems about religion and ethics^d, namely the question: out of which source does the possibility come to ACT according to the ethical principles,