Ethics

Ethics in Reflexive Philosophy

Reflexive philosophy develops a distinctive approach to ethics that is neither purely deontological (Kant) nor purely consequentialist (utilitarianism) but emerges from the reflexive structure of consciousness itself. Moral consciousness is understood as a series of levels of self-reference, each opening up a deeper dimension of ethical insight.

Four Levels of Ethical Reflection

Corresponding to the four levels of reflection, Heinrichs distinguishes four levels of ethical consciousness:

Level 1: Instrumental Ethics

Ethics of self-interest and utility. Action is evaluated by its consequences for the acting subject. The Other is treated as a means.

Maxim: “What is useful for me?” Limitation: Disregards the claims of others and the moral dimension of the interaction itself.

Level 2: Strategic Ethics

Ethics of prudence and long-term self-interest. Others are recognised as actors whose reactions must be calculated, but remain means to one's own ends.

Maxim: “What is advantageous in the long run?” Limitation: Recognition of others remains instrumental; genuine morality is not yet reached.

Level 3: Communicative Ethics

Ethics of mutual recognition and discursive agreement. Others are recognised as equal subjects with their own claims and perspectives. Moral norms are found through dialogue.

Maxim: “What can we agree upon?” Limitation: Remains dependent on factual consensus; needs a deeper foundation.

Level 4: Value Ethics / Fundamental Value Orientation

Ethics grounded in ultimate values and unconditional norms. Moral consciousness orients itself to values that are not negotiable but recognised as unconditionally valid.

Maxim: “What is unconditionally required?” Advance: Provides the normative framework within which communicative ethics can operate.

Theonomous Autonomy

A central concept of Heinrichs’ ethics is theonomous autonomy — a notion borrowed from Paul Tillich and developed further:

Autonomy: The subject determines itself through its own reason and freedom. It is not subjected to external commands.
Theonomy: This self-determination is not arbitrary but finds its deepest ground in the unconditional — in the participation of the finite subject in the infinite horizon of meaning (the medium).

Theonomous autonomy overcomes the opposition between:

Heteronomy (determination by external authority) and
Empty autonomy (self-determination without orientation)

by recognising that true self-determination is grounded in the unconditional and therefore free and oriented.

Structural Social Ethics

Heinrichs emphasises that ethics cannot remain at the level of individual appeals. A structural social ethics is necessary that shapes the institutional framework conditions of society so that ethical action is enabled and promoted. This is primarily the task of politics, culture, and fundamental value institutions — as envisioned in the value-level democracy.