For anyone born in the bosom of the church, even before he comes to his senses, the recipients at baptism give a guarantee that they will preserve him as a faithful son of the church and teach him to obey its orders. Fellowship occurs unconsciously for the new church member. He is not, and cannot be, asked about his consent to obey traditional morality. This morality is, as it were, imposed on the individual in advance according to forms and templates, one critical attitude towards which is called renegade. An offensive word, which is still used by political parties in similar cases. Consequently, from such a point of view, the person’s personality is least taken into account, as well as his mind; on the contrary, sgeyo asha a'zigashi ez. For the church-moral point of view, what is important is not the individual’s conscious attitude to the ethical normative view, but subordination to it, since these norms have existed since ancient times, were approved by the church and are instilled in the individual with the help of a complex church apparatus. Only those closely involved in this apparatus are called upon to interpret the norms; everyone else must show unquestioning obedience. For them, dogma is inviolable. The result is the guardianship of a moral individual. The mind of the individual must face even the absurd. And the most important thing is that between the individual and the norms that he must perceive and implement stands the authority of dogma and the church. Their frozen forms fetter the individual mind. The collective mind of one hundred
The other one suppressed it.
— 238 which should go in these thoughts. Since such a path was proposed, and people have become ever more and more aware of the importance of reason, the supranuralistic point of view in matters not related to religion has disappeared. In questions, one way or another, in contact with religion, for example, in questions about human behavior, we follow a number of thinkers who discussed the essence of morality, striving not only to delimit the area of the supernatural in their research, but also, most importantly, to find the foundations of morality in the individual himself and show that the substance of morality is itself human personality and its natural properties. And a whole series of writers who dealt with ethics in this sense also do what they call teachers of natural law, starting with Groshch, that is, look for such a property in human nature that could therefore be a postulate of ethics.
If Descartes’s personal reason challenged the ancient reason of formal scholastic sciences, if Descartes appealed to the natural power of reason and opposed philosophical doubt, then don’t we find the same appeal among the theorists of emerging morality in modern times. They also challenged the traditional, heteronomous ethics of the Middle Ages.
For some it is justified, for others as a postulate, the same thought is visible everywhere - the nature of man himself, as a source of moral principles. This nature is now the foundation of new ethical structures, which are based on the properties and abilities of the human personality, its relationship to others and any mediation is eliminated with more or less decisiveness. But such is the power of the experience that among the named moralists, along with references to natural man, we still find old scholastic terms and concepts. New wine
And out of necessity, it was poured into the old mosses, which, however, were destroyed by the force of fermentation and from their decay.
But since then, since the basis of the new ethical normative understanding was human nature, it could not change and look at the basis of the political order and its explanation. Political philosophers have also focused their attention on the natural properties of man before he became a citizen. And, perhaps, it is no coincidence that the remonstrator Hugo Grosch, who was mentioned by us at the beginning of this chapter among the Dutch moralists, was the father of the doctrine of natural law. And this doctrine finally shifted the center of gravity of the philosophy of law of modern times from the soil of medieval theocratism and ancient statism to the soil of political individualism.
FOR, lesson E:
1. CHAPTER Y
(HM Stoltge).
The doctrine of natural law, its rational basis and relationship to political individualism.
flog
A generalization of some individualistic elements obtained by previous philosophy.