An individual’s dependence on power is, in essence, his dependence on the social environment on which power rests.
The foundations and connections of this environment are collapsing, it is being destroyed; slabfet power and slabfet, up to complete liberation, the individual’s dependence on them.
That is why we once again dwelled on the characteristics of the environment created by the Catholic Church and its social ideal. We also noted the struggle against the church of the state and said that it was useful for the liberation of the individual. It is important, however, to indicate the extent of such benefit.
In the history of state philosophy, the degree of dependence the individual from one or another social environment is expressed in the dominant normative understanding, corresponding to the dominant environment. The idea of individual freedom makes its way here especially in moments when we see struggle and change understand the norm. Why, for example, are humanists so cruelly
Role with the theologians of the Middle Ages? They created a completely different ideal of understanding of life, and it was the writers—representatives of the church—that created it. They called to earthly life, while monks, some sincerely, others hypocritically, despised earthly life and sought to conform it with the goals of the afterlife.
The struggle of the ponteikat with the state took place for power over the individual, who was offered two different norms. The Church cared about citizenship for the individual in the states of God, whose representative on earth she served, the secular power strengthened its power in the Holy states, and, first of all, sought to subordinate the individual to it,
Thus, the medieval man was presented with a choice that the ancient citizen did not know. state, which was in complete harmony with the regime until the advent
Christianity. Such a choice could not but stop the attention of the human mind. The direction of the entire evolution of political institutions and the role of the individual in them depended on this or that choice. Such a choice and reality was made by Bakopom in favor of the human, earthly kingdom (Moua A Shapiz). The starting point for new constructions for him, as for Descartes, was, by the way, the change in view of the physical nature of man, expressed by the humanists. The corporeal nature of man was viewed as a rude mother and was often an obstacle to achieving heavenly citizenship. The properties of the immortal soul were studied, and not affects and feelings, not desires and passions, which were considered sinful. Izslfdovanya © human nature adapted to a certain purpose. The spiritual properties of a person seemed to stand out in them from the brilliant ones who were just trying to achieve the set goal.
Between the spirit of a person and his flesh there became a middle ground, dividing human nature. Such a medium was the kingdom of heaven, into which only the human soul was directed.
Having placed experience and observation at the head of research - and they could primarily be subject to the sensual nature of man - Bacon, in essence, broke ties with this tradition. The much-disparaged physical nature of man was considered to be the same equal object of philosophical study as the spiritual. And although in Descartes’s explanation the material substance is also qualitatively different from the spiritual, it is no less the source of evil, but a necessary accessory of the human being, and Descartes also discarded teleology, having uniquely understood the constituent elements of the human personality. And although the personality seems to the French philosopher to be a kind of spiritual automaton, darkness was no less given to them by a new explanation of physical
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— 201 olomia man with the help of mechanical rapprochement of spiritual and physical nature.
Bacon offered no such explanation. But in his ethical philosophy, written only in the prospectus, we also see a closer physical and spiritual nature, in our opinion, extremely characteristic of the concept of the individual in post-Medical philosophy.
This closeness is primarily noticeable in Bacon's ethical philosophy.