Part 7

06 these rationalistic ideas were of an a priori nature. They were given absolute importance over indisputable into the life of an individual. The individual achieves everything with his own efforts (this idea is especially developed in “Veigyoye ee soe. 1... V. UT”). Fichte recognized the right of the people to revolution, the right of the individual to leave the state or even to found another state in it. And in his readings "O'er Chaz \\esep 4ez Seertep ip@ seshe Erzveshapoey na Semee 4er Egeivey" indicates the true task of public administration - to make the government unnecessary. Finally. in his “Oer Sezsozzepe Napae]s6aa” he makes an attempt to carry the principle of equality into the field of economic relations, which brings individualism and socialism face to face, correcting the shortcomings of the first regarding economic enslavement by social reforms, without however leaving the premises of the political construct. Without dwelling on a detailed analysis of Fichte's teaching, we must say that he is entirely based on speculative grounds, his metaphysical foundations of individualism, turning the reader's eyes to the rationalism of the era of enlightenment. Despite the brilliant scope of thought, Fichte, in the sense of approaching the natural science and positive spirit of the 19th century, is further away than other representatives of German subjective idealism. In this regard, Frieze, in his writings, turns out to be more inclined to hide the psychopathology of anthropologists, although he still largely stands on the basis of the old rationalistic views in the methodology “(Metseoer an toroosive Ve Kchak aeg Uerpii”), although he does criticize them. In human. Personality, according to many Frieza, is inherently striving for perfection (“Tye @er Retvop Is Ve”) and finds satisfaction with the help of comprehensive development. It is this aspiration that gives the human personality high value and dignity. It is with them that Frieze motivates to set boundaries to the right not to interfere with the personal activity of the individual, i.e., characterizes the right with the forms of the negative side, then. As moral and religious norms, a positive meaning is prescribed (love and benevolence). The basis of law is the equality of its claims. The right to limit the intervention of power in relation to the individual, whether power belongs to one or the majority of the people. But, on the other hand, the law itself is not an unconditional and absolute norm; it depends on living conditions, which, developing in one way or another, also determine the degree of individual freedom regulated by law. The state, being a legal apparatus, is only a form of community life that develops historically under the influence of the morals, customs and racial characteristics of the people. Therefore, the coercive apparatus of the state must always rely on society, in which it finds its strength and the source of its power. If such a relationship is violated on the part of the government, then the establishment of a new or the abandonment of the old government is a matter of power, not right. The victory of society often signifies political improvement, and this is the justification for a possible uprising. Frieze, from this point of view, evaluates both the French Revolution and the Web shifts his sympathies to the side of the republican form of government, in contrast to