The reasonable, according to Bentham, is identical with the useful. The critical task of Bentham, like Bork and Hume, is to eliminate
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her AKV CALL IN EZVNYI GBIERNEBALAZNAY
different from the metaphysical understanding of the revolutionary doctrine 1 and, in particular, the innate rights of the individual—freedom, security, resistance to oppression. 2) The social contract is a fiction. Bentham makes reference to the facts of reality as the basis of criticism. In it, according to him, we do not find natural and inalienable individual rights, or the rights of previous governments. Right is not a property of the individual. Right is recognized as a positive law of known possessors (Cf. V.T.PT. p. 987). It would seem that after this (we do not go into the details of Bentham’s criticism, considering it to be well-known3) and dwell only on the points that clarify Bentham’s attitude to our topic) negative attitude towards individual rights, after recognizing state power and positive law as the sources of these rights, after condemning the idea of a contract as a hypothesis that solves the problem of the origin of the state, Benthamism is, Indeed, a theory hostile to political individualism, as it developed among the previous writers we examined. However, such a thing would, in our opinion, be one-sided. If you penetrate into the depths of the principles of Benthamism and pay attention to the political implications that flow from them, then, it seems to us, there will be no doubt that Bentham, despite the criticism of the provisions of the Declaration, not only continues the direction we are considering, but also introduces new elements to substantiate it. The impression that is opposite to ours, from reading Bentham’s writings, is the result of that well-trodden view that the individualistic norm of understanding must necessarily
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3) It is presented in some detail by Chicherin. History! I'm watered. uch. T. Shi in the special op. K. Yarosh. Bentham's tower, his attitude to natural law. 1886
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based on metaphysical idealism, spiritualism, and in no way can they find their foundation in experimental knowledge, in empirical philosophy and its prerequisites. Rejecting the concepts of freedom, equality, resistance to oppression tensho, safety, as innate human properties professional personality, Bentham rejects, in essence, only the metaphysical rationalistic schematism of these concepts mentioned by us. He is trying to penetrate into the depths of human nature, studying its properties and putting them as the basis for moral and political study, and not,
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references to nature. And it is remarkable, the universal significance attached to the revolutionary doctrine, natural and natural rights, Bentham also attaches to the properties of human nature, which he based his reason. In addition, Bentham is not alien to the cosmopolitanism of revolutionary doctrine. It is noticeable in the construction of a universal system of law 1), based on the universal properties of human nature (to respond to pain and pleasure) 2).
These fundamental properties of human nature are the impulses that move it towards achieving its own benefit. The egoistic - utilitarian feeling of the individual is, consequently, the basis of the system and is a kind of principle of all Bentham’s reasoning. Tegishiaz a@ yesesh, po
I think it’s his own - serve as a formula borrowed by Bentham from 9-ha. PmesIeu 3): “the greatest amount of happiness for the greatest
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OO aaa, drink ale beta VVTs NOR noev FOR ABN