— 263 a theologizing publicist who used only the religious literature of the “little people of the shores of the Dead Sea”) as the only source of truth, we find even more confusion about political and religious points in vain, the differentiation of which in Grosch turns out to be so fruitful for clarifying the idea of political and civil freedoms.
1) Expressed by Voltaire about the source of wisdom of Bossuet.
Elements of individualism in the doctrines of natural law; an attempt to synthesize them.
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Elements of individualism in the doctrines of natural law, an attempt to synthesize them.
Grosh pointed out the rational principle of law in the rational nature of man. He assigned the attribute of sociability to this nature. But, applying new principles to the old apparatus of philosophical law, he gave only an outline of the theory of natural law and the state; this sketch was valuable not as a system—there is none—but as a turning point, as an enzyme, as an idea, where much required development and eventual liberation from the relipotic element. This development became the task of subsequent natural law teachers. However, Grosh managed to give impetus to the legal philosophical process, c. the foundations of which lay #onale about man, as an atom of the state and society.
The authors' thoughts first turned to understanding the conditions of existence of man as an anthropological species, as an individual. These conditions, derived from the properties of human nature itself, were constructed rationally. Eclipse, human nature and its properties gave thinkers the material for finding the conditions and forms of social coexistence of individuals. It is not difficult to understand how, thanks to the doctrines of natural law, the transformation of the Platonic-Aristotelian and theocratic points of view took place from the study of the collective whole to the study of its constituent units, from social coexistence to the individual existence of the individual.
In the gradual development of the elements of the natural legal doctrine, the individual life of the individual became parasitic, social rose {egias.
Plato thought it necessary to construct a state in order to establish and define the rights and responsibilities of a citizen. Whereas, for example, Spinoza carefully studies the properties of human nature and in his theory proceeds precisely from it, to study man in the state of nature, in isolation, and constructs the political form of cohabitation on the basis of the properties of the individual in the state of nature. The same properties, according to Spinoza, determine the personal rights of the individual, already as a citizen of the state. This feature of research of a purely individualistic nature penetrates the doctrine of natural law, becoming its leitmotif. Representatives of the doctrine took from the ancient post-Aristotelian philosophy of law its individualistic elements. These were: the idea of human personality, the idea of natural law and the ‘idea of contract’. We have already said that these elements of the Stoic-Epicurean philosophy of law were combined in the works of thinkers of this era. Apparently, they were influenced by no little influence and, mainly in methodological terms, by the natural scientists who made progress in this era. Political science, despite its speculative nature, is created from the particular to the general, and not vice versa, which was completely opposed to theocratism.
Among the philosophers of law, who, like Bosstoet, latently or explicitly, revealed a traditional attachment to relimous premises, we notice anti-liberal and anti-individualistic tendencies'). On the other hand, those who have completely or partially renounced theology
1) See eg. Oez eggeitv e+ 4e Wegiv, North Maarten. (Can a person conclude a social contract if it belongs to God). TVeome 4i ropuo Oe Bonalda et al.
— 269 understanding the norms, they establish principles that become the strongholds of liberalism and individualism. In Descartes and Grosch, the theological amalgam is quite visible, despite the philosophical striving for liberation from religious authority in matters of philosophy and law. However, what saved us from persecution in the era of Duns Scotus—under the guise of our own reasoning rgshere ryuozormae,