1) From the epigraph to “Shaeep”. taken by Humboldt from Mirabeau the Elder (see Mirabeau's speech: “zig GEdisayon rabane).” 2) KtIShk 4er rgasizevep Uerpa $ 31.
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This is the significance of Humboldt, to the clarification of which nothing can be added by a detailed exposition of his expectations (expressed in rather heavy language) and clarification of his relationship to natural law doctrines; Slfdy vlyav!ya it is present in many places of his work, and he demands either complete freedom for the individual (v0s№%en Etefey), then complete equality (ubShoeg SLesvey), or to say that natural and common law are the only basis of positive law (Cha pablgIsye un@ aPsesheshe Vesyoyo @e eshizhse Otipase aPez has roztuep 150) it. p.
Summarizing what has been said about him, we can come to the conclusion that, having considered our topic, we have reached the following point. The individual is empowered with rights against the state, and the state is reduced to the level of a means "): this means, and only of a negative nature, turns out to be only partly suitable: the individual seeks a new means for his development; such, already to Wilhelm Humboldt, a kind of community seems to be the result of voluntary agreement. This last idea of the formations of related schools of state scientists, who made the subject of their research the question of de-centralization of state power and community self-government.
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Three ideas based political individualism of the 18th century lia: individual mind ^), nature 3) and reasonable, feeling
1)\. Nishko146. 6. \U. UP V. T4eep her see. Ch. UP. Raz @e Zbaazeteshe ap eV 1666 IuueK, zopegi ‘pag Me] hag VY4apo 4ez Mepzevep 156... Pe YaEazepileiiye ha Etgasvite Shteg step aleEp Azer (ep seluyt. 2) According to Cartesianism, from where this idea was borrowed, everyone, in the average world, has reason. Such egalitarianism destroyed the privilege of some to reason, and of others to blindly look and obey. From here, the transformation of values was made acceptable for everyone.
3) It was to her that they appealed against the odiousness of communal privileges. We find a commentary on this concept in the words of the French deputy. over. collection Crenier: nature is the source of equal rights for all people, the source, in the end, of the same constitution.
—- 396 comparative (Rousseau) personality (it contained the concepts of man and citizen with unalienated rights and was constructed using the first two). This personality is the initial element and the final goal of the political form. The political end and teleology of enlightenment, sweeping away all the “artificial”, socially historical layers, meant by the personality of a natural person, the indivisible, a kind of some monad, overpowered by the properties of freedom and equality, striving for “since conjugation.” Moreover, most importantly from an ethical point of view, it was understood differently. French materialists and English utilitarianism, as striving for pleasure and evading suffering, Rousseau's political sentimentalism, as striving for the bliss of primitive (natural) man, W. Humboldt saw it in individual development and perfection. In a word, it was more striving for what the declaration called happiness; a rather foggy understanding, filled with wargared contents.:
However, it was precisely this that gave vital content to the legal schematism of the Enlightenment and contained the basis for the transition from the “rashonal” and “noumenal” to the “empirical” understanding of the individual.
Based on Carteman's Biechapia soseapz, it was easy to metaphysicalize the rules of the Acaiotis, postulate freedom, equality and build a theory of inalienable rights. It is more difficult, even impossible to say, for an empiricist (later, a positivist and evolutionist) to construct the idea of personality, to define its freedom and rights, to protect it from organic absorption by the social environment. We'll try to illuminate this question, following the same method of observation in history:
political studies and their philosophical substantiation in the 19th century.
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The foundations of political individualism in the empirical and evolutionary history of the state of the twentieth century.
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The foundation of political individualism in the empirical and evolutionary philosopher! states xx so much '.