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I am therefore in favour of more scepticism, not as a counter position to optimism, but rather as a strategy for identifying the contingent in every situation. A sceptic is decidedly not a person who does not know anything or who wishes not to know anything – for example, about the future. The sceptic is a person who does not know something on principle. However, the question that then poses itself is that if we do not wish to know something on principle, then where should we turn when so-called ethical dilemmas arise?

1927/1962) Being and Time, New York: Harper and Row. Herbst, P. (1976) Alternatives to Hierarchies, Leiden: Martinus Nijhoff. Jonas, H. (1979/1984) The Imperative of Responsibility, Chicago: The University of Chicago Press. Risk, responsibility and conscience 27 —— (1985) Technik, Medizin und Ethik. Zur Praxis des Prinzips Verantwortung, Frankfurt am Main: Insel Verlag. Kant, I. (1964) Fundamental Principles of the Metaphysics of Morals, New York: Harper and Row. Knight, F. H. (1921/1971) Risk, Uncertainty and Profit, Chicago: The University of Chicago Press.

Blame must be assigned and scapegoats must be identified. In such cases moral communication can be lethal. Conscience and responsibility In the foregoing discussion I have attempted to identify some of the problems associated with moral communication. In the risk society, despite our having accommodated ourselves to a set of specific moral principles, there is no escaping the fact that our moral apparatus is no longer adjusted to the way the modern society functions. For while on the one hand moral principles are independent of time and events fixed in the past, decisions are acutely time-dependent and adapted expressly for the future.

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