The study of the history of each people, the accumulation of anthropological, ethnological and ethnographic material, compared with the results of study - which was given the name of the comparative historical method - soon destroyed the narrow framework of national-legal egoism, in which the historical school dissolved or, better said, obscured the individual significance of citizens, teaching them to national egoism. However, national egoism also showed its powerful liberating effect, dissolving, over time, the absolutism of the Holy Roman Empire - an idea that also captivated Napoleon. People's individuality, with the help of national self-awareness, gradually penetrating the masses of the people, differentiates itself, trying to rely on an independent, independent political structure. Here we also tend to see the law of struggle between norms and understandings. Relying on the created norm understanding, national individuality emerges from the evil that previously consumed it. Having discovered the convergence of morals and customs in the historical continuity of a whole series of generations, giving dominant importance to national customary law, the historical school made its real contribution to the political liberation movement. To this it should be added that none other than Savigny, having realized the greatest backwardness of the stillborn bureaucratic legislation, took a negative attitude towards the atget 4e socialist, blaming the government of his time for the aspirations of “tezdegep opashek tertegep ra ouPen”. He considered the guarantor of metaphysical law to be the guarantors of the national essence, understood, in his interpretation, as reminiscent of spiritualism, but no less tied to historical reality, i.e., to the experience of the people.
If the historical school has abandoned the metaphysical natural, then it does not at all follow that it represents only one reaction in relation to what interests us in a directed way, as this ooo fly e,
sis organizes, together with TBM, the form of political centripetalism of the individual.
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Henri Michel is about her. Developing your position, in the end,
she was forced to highlight the personalities of lawyers as carriers of our legal self-awareness, in order to at least thereby explain the role of the individual in state construction. With this we want to say that in philosophy the rights of the state of the 19th table. one can easily discern the tendency towards a concrete, systematic filling of great political schemes,
outlined by the philosophy of enlightenment. Of course, with such a filled political forms in their details turned out to be inappropriate and insufficient. They had to be redone. The ideological sources of the reforms of this column are rooted in our understanding of revivalist individualism and Protestantism. (The word protest was banned in Germany in 1831 and replaced by the word evangelical). The individualistic spirit of protest against deadening absolutism, as once against scholasticism among the leaders of the Renaissance, moved the pen of Fichte, Fries - in Hermanche; Benjamin Constant—in Franchy; Bentham - in English. Despite all their opposition to each other, the enemy forces us to strive, albeit in different ways.
paths towards the same goal as the tyrant fighters of the 16th century, Indian
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