In contrast to these compilers, who were alien to the idea of evolution, the structure of the cyclical theory of transformation, known to the ancient philosophers of law, Descartes points out the absence of the immanence of the state of things on the one hand, and on the other hand, on the izmfnesh opfnok of things due to the self-development of the individual (which caused the philosopher to be criticized by the monks, who swore an oath for the rest of their lives to consider as true and good once and for all).
[fragment illegible in the scan of the first edition]
u I M m u] and
Descartes, questioning. all the old wisdom, first of all, focused his attention on the person himself, regardless of his environment. With his analysis he plowed into the thinking substance the reference point of all philosophical reasoning. With his method, he eliminated the gap between the cognizing subject and the cognizable environment. He discovered the spiritual individual by delving deeper into the spiritual nature of the human personality. He freed this spiritual individual from traditional authorities. But having freed him, he abstracted him too much from the surrounding social environment °). That, however, Descartes cannot be reproached, since he deliberately evaded the apology of the connection connecting the spiritual individual with the political individual. However, by pointing out the absolutely correct way to study the natural elements in the spiritual individual, he thereby gave the idea to subsequent philosophers of the right to look for the same natural elements in the political individual or citizen of the state. Or in the same way, legal philosophers discovered “forgotten natural rights” in the political individual. Thus, the apostle of the liberation of human reason showed the way for the theorists of natural law and the doctrinaires of the French revolution to the liberation of the political individual.
_ It was not long before Descartes Rousseau said not only about spiritual man, but about all man: “to renounce one’s freedom means to renounce
D) It is remarkable that with this philosophical feature of Descartes’ system a parallel can be drawn in relation to the philosophical features of the thinker. So, for example, he writes & sh-g Va]iae (Reshge S) Rai ri \Mute ajia zo bate eb teyto de Chapz 1ez Chesetbz 1e times @satez. It is also clear that from the religious and state oppression that dominated his fatherland, Descartes sought refuge in Holland, which was then a haven of freedom.
2) Wed. eg “Snoop.” zoeyae" Rousseau: [... S. IG, where Rueso adheres to D.’s thought about distributed common sense among citizens, but adds
He also has justice and sincerity.
their properties as a person, from the rights of humanity, even from its responsibilities. Such a refusal is incompatible with human nature. (Pi sotigayo zosia]. G. G. St. TU) °).
1) The significance of Descartes in the history of the development of political individualism and in the creation of the “classical spirit” (expressed by I. Taine) and in D.’s opinion on the doctrinaires of the great French revolution is revealed by TosaceuShe, (G’aloeppe eb 1a Veuoayop), G. Tache (ez omethes 4e 1a Ehapse soschetrogate y. 1). A. Meve, (abe 4e 161%), Lapev, (Nazvoge 4e La so1epse roNYdae u. P), A. Fullier: Descartes. r. p.
fuck you ro NI o IA I chan oe aa me toi 1-6 o E ZEBZSHCHYNIE pa: ramveale * arias because AVK sulfur ko Yas unit: POL FOR. Earth - ay g HAIRDRYERS
[fragment illegible in the scan of the first edition]
Elements of individualism in ethical-religious hyotic Philosophy of the end of the 16th and in the [/th] century;
influence on political individualism
[fragment illegible in the scan of the first edition]
mashsiir
[fragment illegible in the scan of the first edition]
ditches lake "E
[fragment illegible in the scan of the first edition]
Elements of individualism in ethical philosophy of both the late 16th and 17th centuries; In response to political individualism, the further development of religious reform.