In such forms, from the country where scientific freedom first found a refuge, where Descartes and Locke retired to work, where Spinoza and Grosz wrote. The doctrine of natural law spread to Germany. Thanks to its scholasticism, German legal philosophy contributed little to the originality of the doctrine. However, introduced into academic teaching, it contributed to the familiarization of younger generations with the principles of natural law. The German land was under the pressure of paternal rule, based on the idea of well-being and general happiness, which benevolent monarchs wanted to endow their subjects with in the spirit of enlightened absolutism, for which they used petty coercive measures, penetrating into the private lives of citizens.
The extent to which the spirit of guardianship permeated the government of the German patriarchs, to the taste of Filmeira, shows the explosion of individualism found in Wilhelm Humboldt’s essay “On the Limits of the Activities of the State.” Humboldt's youthful work, full of enthusiasm, translated political individualism onto the soil of interventionism. The era of paternal control and protest
1) (Kant and Hegel 53-54 pp.).
— 298 against it they promoted the identification of political individualism with interventionism. This identification has prevailed until our time and is opposed without due criticism to socialism.
The further development of the German reformation no longer nourished the individualism with the cheerfulness, Luther's “common sense” of the era of its emergence. It tended towards Caesaropapism and favored paternal government, and could not be useful for the further development of political individualism, just as we saw after the night of St. Bartholomew in the literature that came from the pen of the French Protestants - the Tyranomachus.
They created the outline of the idea of a political individual against the background of religious illumination. This idea was organically connected with the idea - the mother of individual freedom, that is, with the idea of religious freedom.
But the thread of religious freedom, the sad ends of which we were experiencing long before the reforms, nowhere served as such a strong foundation for individual and political freedom as on the islands of Great Britain. Tyranomachus also wrote here, for example. Scotsman Buchanan, here for the first time the casuistic theory of tyrannicide was developed in such detail by Toann of Salisbury, which then passed into all middle-class discussions on this topic and into the reasoning of the same Buchanan.
Here, as we have seen, the doctrine of independence developed, quickly, assimilated by life and the purely democratic “Aoteetesh оЁ ve reore” of independence can be considered a continuation of the “Maspa spama Prechaeit” snatched from absolutism by the feudal aristocrats.
The flying pamelette literature of the Independents widely disseminated liberation ideas, but did not suppress them in systematic forms.
| In addition to its temporary existence, which is the lot of a press of this kind, the ideas contained in it | fundamentals, lacked scientific argumentation; its authors, who first called themselves “agitators” and were more engaged in religious and political influence than theoretical study, lacked philosophical and scientific education.
The poet Milton partly tried to make such a systematization and lay a philosophical foundation under individualistic ideas, the pitaviya of the English liberation movement of the 18th century. His work was continued by Gakov Garrington (Oceapa; Tver gegosayue oE porShag souegpeshen) and Aldegernon Sidney (Pissoigsez sopsegtia souegpetept!), but, according to the expression of modern historians of legal philosophy, “the true founder of individualism”—we would say his true systematics for that era—and “the father of modern
"real constitutionalism" became the Englishman John Locke.
The literary and historical soil of that time was quite conducive to the emergence of the “experience of civil government”, the first half of which was devoted to the criticism of the absolutist Filmeyra’s “Raflatsva”.
Locke begins his journalistic work with a letter about animal tolerance (of which he wrote only four) *), which serves as an indication of the connection of his thoughts with
, by dissenters *). Like them, Locke demands the separation of property from the state, see in religion! but it is a matter of individual conviction, and not of traditional coercion and formality,
[fragment illegible in the scan of the first edition]
transfer of property. Church union is the result
.1) Ppsano from Holland in 1685, the rest 1690 - 1692. with them Tebgez zag 1a To]egapeez - Turgot.