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that he behaves as if he were to get a command from the genetic stock. From this point of view, freedom is planned freedom.

HEIDEGGER: Information thus implies, on the one hand, the stamping and, on the other, information-giving, upon which the informed being reacts. The human mode of behavior becomes formalized through cybernetic biology, and the entire causal structure becomes converted. We need no philosophy of nature; it suffices, rather, if we clarify for ourselves where cybernetics comes from and where it leads to. The general charge, that philosophy understands nothing of natural science and always limps along behind it, we can take without being perturbed. It is important for us to say to natural scientists what they are, in effect, doing.

We now have seen a multitude of aspects in the phenomenon of steering. Κεραυνός, ἕν, σοφόν, λόγος, πῦρ, Ἥλιος, and πόλεμος are not one and the same, and we may not simply equate them; rather, certain relations hold sway between them which we wish to see, if we want to become clear to ourselves about the phenomena. Heraclitus has described no phenomena; rather, he has simply seen them. In closing, let me recall Fr. 47: μὴ εἰκῆ περὶ τῶν μεγίστων συμβαλλώμεθα. Translated, it says: concerning the highest things, let us not collect our words out of the blue, that is, rashly. This could be a motto for our seminar.