1) Wed. Kanta Zee a esheg a|oeeshete Sezse]tse. Erz&. 5.
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3) S.\\. zeeeteg Vapa. Vega 1852. Also interesting, in this regard, is the article T@eep Beg Zbaabzueguazziio Cheater @e pepe Cap2bzere Sop-E ayop uegash!azE @. \Uetke, Erzbeg V. 1841. “An experiment in determining the boundaries of state activity” was published by the author in May 1792 and, due to censorship conditions, did not find a publisher for a long time, with the exception of a few excerpts published in Bister’s “Mopabseli” and Schiller’s magazine: "TVaNa". For the first time, the treatise was published in full in 1851. In the ed. This year, you can find the history of the censorship misadventures of the treatise. See Eeeeeeeee. Also in more subtle forms, Gaim’s. (W.F. Humboldt). Ki. Chapter 1 IP.
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Instead, the idea of a self-governing community is emerging, against the backdrop of decentralization of power.
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In Kant's moral and legal philosophy, the will of the individual was separated from natural impulses. In this regard, Kant differed from Montesquieu in his attempts to explain the diversity of laws by rights, racial differences, etc. and, like the doctrinaires of the French revolution, Kant was looking for the principles of eternal justice, and then its form, although in “KNYK Cheg OtVeyzkgai” he was already making an attempt at a speculative explanation of the biological and aesthetic sides of personality. Let us develop natural science, and the logical and emotional principles will penetrate into the traditional Cartesian “I”. Reason extends its hand to feeling, recognizes instinct. This is reflected not only in the theory of law and morality, but also in fine literature, then in religion, to which Schleirmacher subsequently dedicated his “Speeches on Religion addressed to its educated ill-wishers,” 1) imbued with a return to the mystical individualism of the reformers, to the aesthetic, intimate “I” of religious romanticism.
Mro and life understanding turn from the dogmatic and mechanical into the vital, looking for bases in the principle of development 2).
The rational, wave-shaped, and seemingly frozen concept of “naturalness” of the 18th century included elements of colorfulness and the power of life.
In the very attitude of the individual to nature, neoanthropocentrism is manifested, i.e., the Baconian tradition of subordinating nature to the individual becomes dominant (test B011115). Work
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2) Although the principle of development, as an idea, was not alien to some French publicists of the late 18th century, it was precisely as an idea, for example. S1ace.
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— 389 man is the stamp of individuality that he imposes on the objects of nature; Based on the principle of personal interest, in connection with this we will consider substantiating the theory of economic liberalism. And political liberalism combines with economic 1) becomes state independentism. The individual, strengthened, with the help of the revolutionary doctrine, by natural and inalienable rights, demands broad freedom for his own activities in the state. This freedom, this legal container of gas, was provided to the individual by Kant’s formal theory. And Wilhelm Humboldt, following in the footsteps of Kant, took advantage of the elements of the new understanding of life described above, partly based his teaching on state independency on them, but still used the old method.
V. Humboldt starts from the principle of the development of life; The understanding of this principle is purely individualistic. And, from this mature point of view, Humboldt can consider the political condition of the development of the individual. In isolating this individual from the environment, it is noticeable that the theories of the abstract, natural person are even more powerful. Neoanthropocentrism and individualism of the above-mentioned understanding of life led Humboldt to the idea of a higher ideal of human society, where each individual would develop not only from within and 2), for his own will, in his own originality (EichepbatisNKey); but without the auxiliary participation and intervention of the state.
The very idea of such a fate and intervention should be recognized as erroneous and abandoned. Taking the point of view of such political sollipsism for the individual, Humboldt is apparently far from social sollipism. Ovi
1) On which we do not dwell particularly, so as not to increase the scope of our work.
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