The famous Bueenon publishes natural history in parts, which is suspended for fear of censorship. A quarter of a century before Robinet’s book “On Nature,” Abbal Plush (the alleged author) composed “1e zresasie Che Pa paege, op epegeyeptz zig Gyseote pabgePe her 1ez ssiepse.” Kant, who was so influenced by Rousseau's influence, writes his APoeteshe Mabtsezsis Me ipa Treome 4ez Niishe!$ (1755), and nine years later, on the theme of the Berlin
[fragment illegible in the scan of the first edition]
Voltaire in "Ezzal sig [ez shoengs" gives a natural history of morality, Helvesh - a theory of natural ethics (ae 'Esrg!), and Condorcet - a "natural history of reason" ("Ezdize Chip fa!eai boge"), Julien de la Mettrie - a natural history of the soul (H15yoche pablePe ae Gashé or Tgai6v ae Grage). Voltaire, in the poem “Ga Veillop Paite Pe”, burned by the hand of the executioner, expresses thoughts about relimi, to which Toussaint, Diderot’s friend, devotes his criticism of positive natural relimi in a systematic scientific form. Volnoy creates a consistent theory of natural morality (1.01 pabigePe)!).
The Englishman Hume, who also wrote “natural history,” introduced a skeptical note with his books “On the Nature of Man” and “On the Origin of the Human Mind.”
The physicist Mercier de la Rivière writes “about the natural order of societies”, another physicist Quesnay economically calls political science natural law ((@iezpau: “Ogoy paege”), and their predecessors Boisguillebert, Vauban and V. Petty consider it the science of natural wealth. Adam Smith explores the nature and causes of national wealth, etc.
The Italian Vico Eanse popueie (French translation) gives an outline of the natural history of state forms and establishes the laws of their development.
Over the course of twenty years, Montesquieu painstakingly studied the nature of the state and made his famous “definition of laws as necessary relations arising from the nature of things.”
The meaning of all this mental movement in relation to religion, morality and law is that
1) First published! This work bore the title “Sabbezshe @i sPouen {gasa15”, and the title was already named by the author: “Natural law or physical foundations of morality, derived from the organization of man and the universe” 1836.
— 311 a return to naturalness (humanity) to cut off the threads that connected humanity. with formalism, intolerance, cruelty, literary defended by the dominance of the power of the Middle Ages. The era of enlightenment, based on the principles of naturalness and humanity, declared itself a supporter of the dignity and value of the individual, i.e., returned to the principles of the ethical-political ancient philosopher of Aristotle. The dignity of the individual and his value were nothing more than equality and freedom in nature, which the ideological predecessors of the revolution discussed in different ways. For to recognize another person as equal and free means to recognize his right to everything to which you are entitled and also to recognize the right to his independence from guardianship and discretion.
To appreciate the significance of this truth for that era, it is necessary to remember that it was imbued with the spirit of privilege and the feudal division of people into noble and ignoble.
On the other hand, with the help of the same “naturalness” of the old, hated environment (the feudal state and the Catholic Church) and the old ethic and theocratic norm understanding are contrasted: the state of nature and the natural norm understanding with the autonomy of the individual at the head.
On the basis of natural normative understanding, the principles of which we were partly familiar with in the philosophy of the previous two centuries, the importance of the individual, asserting his autonomy autonomously in religion, morality and rights (of the state), now clearly emerges.
We have studied in the indicated areas and take as our starting point the human personality, its will, reason and feeling. From this point depart the structures of the religious community and the state with its economy, the basis of which is the recognition of the inalienable, sacred and natural right of personal property and in the area of private property.
RA 27 one tes zAO A ava Sy, ashche. I'd like to say...
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real property relations. The natural legal understanding essentially becomes an individualistic norm understanding.