What is the man problem of the philosophy of education?

In particular, positive eugenics, according to Habermas, threatens the autonomy of the human subject. Those whose genetic code is manipulated must see themselves as a product of the deliberate intervention of others. This tampering in an area of non-availability that is worthy of protection violates the symmetry essential to equality. "For as soon as adults one day regard the desirable genetic make-up of offspring as a malleable product and create designs for them as they see fit, they are exercising over their genetically manipulated products a kind of discretion which intrudes into the somatic basis of spontaneous self-relation and the ethical freedom of other persons, and which, as it formerly seemed, was permissible only with respect to things, not to persons." The individual then can no longer unrestrictedly be himself. He is a creature, but now no longer a creature of God, but of other human beings.

In dealing with social influences, an individual can fight for and gain autonomy; in confrontation with genetic programming by others this is no longer possible. Against this position many have urged that no kind of cloning can make a human being dependent on his progenitor in his will and action. Even clones must and can deal with what they have been given as initial equipment in freedom and self-determination. Autonomy properly refers to freedom from the determination of others in one's own actions; it therefore refers to social relationships, not to "natural" ones. Whether this question can really be clearly decided in philosophical terms on the basis of the modern postulate of autonomy is moot. But appeal to a sphere of "non-availability" is interesting because it points to the far more extensive question about the boundaries of the potentially unbridled scope of secular modernity.