The doctrine of natural law, rooted in the soul of political individualism, has found an extremely favorable environment in the philosophy and sciences of law in the 18th century. It seemed that the philosopher had realized the plans of Bacon and Descartes. Religious, moral and political, as well as epistemological theories, in which Bacon saw himself preventing direct human knowledge of nature, fell under the destructive criticism of the ideological predecessors of the two great revolutionary American and French. English and French thought put forward on the world stage a powerful criterion for the re-evaluation of old values. This is supported by individualistic rationalism, the father of which was Descartes. He inspired practical philosophy with the awareness of the only way in which an individual can shake off the authority of tradition. This is the way of indignant mind. The philosophy of enlightenment showed the indignation of the individual mind, which treated history with complete disdain. History in relation to the individual is deposited on the individual experiences of the clan, tribe, race, in a word, environment. But it was precisely the environment that crushed the personality with traditional forms, authoritarian norms and
Manshas aroused terrible hatred towards herself. French and Anglo-American literature of the pre-revolutionary period is full of pamelettes and flying sheets that filled the press at that time. And everything that the mind could invent that was destructive, penetrating, everything that the feeling could give was evil, capable of arousing hatred of the old and inspiring thought and hope for a better future - was read in praise and echoes reached the most uneducated layers of the population.
Outraged by reason and full of enthusiasm, the desire to create on a new basis was produced by Stravits, who raised self-conscious people, fanatically subjugated the will, penetrated political life, produced a massive catastrophe and laid a new political foundation for all humanity. What kind of new beginning is this?
It can be called new only relatively: by the strength and significance with which it manifested itself. In fact, it is as old as man himself.
Such a beginning was the understanding of human nature and, moreover, its primitive nature, “perverted and forgotten” and the natural state of people. As we saw on the pages of our study, these principles have not been forgotten since the times of Stoicism and Epicureanism, but during the Middle Ages they were hidden by Catholicism.
Humanism and reform have provided significant assistance in stopping such a masquerade. But the reformers transferred their protest to the political soil, thanks to the imperial struggle in the depths of united state unions. In | France and, in particular, Apgi, as we have seen, this | protest gave powerful results for the development of new political and political norms, in the composition
1) You can get acquainted with the contents of these pamelettes in the book of Keikh Vosapash: “G. 'Ezrgy tvuo]ayoppashe auapi 1a Veuoiay from' and the book about 'Guyler (Tueg): 'Literary history of the American revolution'. 2 vols. 1890
2) French orders can serve as proof of this.
— 309 shahs of Milton, Sidney and Locke, and ranfe of the French Tyranmachs and the English Levellers. But because of the enlightenment of the mentioned principles, the philosopher and the law created a rich and fruitful environment in all areas of human knowledge.
In philosophy, religion, morality, and theoretical politics, Rousseau’s slogan was in effect: “back to nature.” In science and philosophy this slogan was associated. strives to create a natural picture of the world; in religion, morality, politics with the help of natural norms (human nature and the natural state) - explain the laws of natural law, the coexistence of people; as well as the objects and foundations of people's faith. This is increasingly being achieved with the help of reason, which has overthrown prejudices (140]a) and has embarked on the path of Descartes' rallonism and evidentialism. This proud, purely Cartesian anti-historism, or better to say, the historical egoism of people who believed that they were recreating the natural, true history of mankind, was based on the concept of naturalness. Almost every piece of writing bears the imprint of the concept of naturalness, permeating the philosophy of the Enlightenment era.
[fragment illegible in the scan of the first edition]