We started our essay from the moment of organic unity between SZ and CHUNAZ, between Pome and Coma, and noted that moment in the development of the idea of an independent citizenry, which, in our opinion, is the genesis of the ruler of political individualism D).
Embrun 0b individual® - a citizen, ceasing to be in an all-consuming connection with the political environment, is formed when the umbilical cord that connects the citizen with the political body, which embodied the fullness of power and the indisputable authority of the tribal way of life, is severed. This moment came just before the citizen, that is, the future political individual, could find a fulcrum against ancient statism. It was necessary for absolute political principles to be contrasted with other principles that could indicate for the individual a sphere of volition independent of the first. This is precisely the meaning of opposing political laws, papr., declared by Sophocles Antigova, when she protests against a positive law and refers, in her justification, to divine laws. The same is opposed to the laws of the state (Ubr0i t0\=oz) The unwritten laws (60: &urasog) we find in Socrates.
Subject to the old generic norms of understanding, Socrates preferred to die, obeying positive laws.
1) Of course, based on the actual material we used.
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That is, he does not renounce his teaching, which rises above these laws, but confirms it with his death. Already in this tragic collision of the individual with the old normative understanding, which the individual has outgrown, we see the prototype of all conflicts of this kind until our time. It is no coincidence that the conservatives (laconomans) gave Socrates the title of a sophist, that is, a person who thoroughly criticized the political foundations of that time. It is known that the great sophists laid the foundation your understandable ethical individual, which they, not without success, contrasted with the ancient understandable citizen.
Through the one-sided Socrates, the Tzaniks and Cyrepaiks, the concept of the ethical individual is conveyed to the Hellenic-Roman practical philosopher with her idea of the self-satisfied - (according to many of them, representing the political community) - the individual-subject. But the subject cannot be in an isolated state (from the point of view of social philosophy and science, which, in the case of such an admission, loses its taisopus 6 g). Therefore, among the Stoics, and earlier among the Cypics, we find the concept of a cosmopolitan society, contrasted with the ancient nation-state-city. The first philosopher, opposing himself to the political state, called himself a cosmopolitan, a citizen of the world. He understood it as the great kingdom of nature, in which a universal brotherhood of sages is formed. Thanks to this opposition, the personality of a sage, a self-satisfied ethical individual, could be outlined in terms of his independent existence, independent, in idea, from the absolute political environment, i.e., he was able to separate himself from the concept of a state - a city. The idea of the ethical individual in Stoicism and Epicureanism was, as we said, of an aristocratic character. The idea of an ethical-religious individual in Christianity has a democratic character and an ethical-religious norm that understands the Christian doctrine, against