motivating essence. Thus, it is based on the concept of a personality absolutely free from the environment and its norm-defined personality. But the prospect of development of the individualistic direction, revealed by us in the present essay, shows the close connection of the individual with one or another norm understanding and norm definition. Partially liberating itself from one personality, it partially relied on another understanding. From this point of view, the tendency of Stirner, as a typical representative of absolute individualism, is a tendency that is inconclusive for the final goal projected by him: the liberation of the individual from any norm-determined religious, ethical, social, political, etc. With him, the individual, as it were, relies on himself and the criterion of his value defy yourself. But the most important thing about the dignity or value of a person, as we see it, is not to presuppose a socially recognized criterion of value as a property, by comparison. For the very essence of the individual, that is, an independent person, which we saw following the development of political individualism, could only be formed by liberation from all-consuming authoritarianism, first through the partial liberation of the individual with the help of the recognition of a new normative understanding. The nascent individualism has its base in it. Conclusively, seeing in every understanding and norm definition only what is limiting and negative for the individual, Stirner!) is wrong. He fails to emphasize their positive significance for individualism, which, in our opinion, is clear from the material we have examined in this essay. And it’s important: in the end, Stirner himself must construct a norm-understanding corresponding to the “union of egoists” he is projecting, i.e., individuals connected - (otherwise it would not be a union) - by a defined norm-understanding. Both this union and this norm understand
1) Rousseau makes a similar mistake, only on the other hand, regarding Christianity, which we noted at the beginning of this conclusion.
contain this social criterion of the individual’s financial quality, which we have been talking about. An absolute individual, i.e., an individual w 5e e reg ze would be suitable even for a union of egoists. In other words, he does not appear to be having points of correlation with other absolute individual species; in other words, there would be no society. A multi-natural state would have set in, serving a number of outstanding minds as a working hypothesis, although others were inclined to attach real significance to it. In this state, the absolute individual is truly conceivable, an abstract retreat, hypostatized by the revolutionary doctrine, which, in the words of Tocqueville (G'anaen tespie © 1a geovoshchNon St. PP), considered the citizen abstractly, within a certain social environment, also, as this historian says, - as religions sometimes consider a person in general, regardless of country, time, etc. From the side of the French revolutionary doctrine, propikputa rationalism, this was understandable, because she was looking for the rights of people in general, and not just the rights of the French to civilize 1). Vosho zit" and khrispapicha: "epyapa zat ego Vosho zi", the humanist: "so5o, ego zash" right up to the soshalist: "1arogo, ego Voto zat" - everywhere human dignity is looking for specific devils in some title, rooted in the prevailing pormonopimashi. For the ancient Hellene, beyond the borders of his native Koi, the individual is a foreigner, and the foreigner has already become a thing of the past, and the despised one is not a man, in the noble sense of the word, but a barbarian. For the modern social democrat, anyone who does not share his normative understanding is a bourgeois, a despised parasite, not worthy of bearing the name of a working man.
1) The social environment in her was occupied by the intoxicated concept of nature, which Tocqueville overlooks.
IZHE AND POOL OF HONOR RAKE EEVS KIT ZIK YIN BITCHES,
person. On the contrary, wanting to praise Jesus Christ to France, the democrats and socialists of the 19th century repeated the phrase of Camille Desmoulins “O sans-culotte.” Tisus" 1).
A personality, in order to recognize the criterion of its value, must primarily rely on a defined normative understanding, which, if it does not remain Nani: y0s13, passes, to one degree or another, into a real concept. Then, if this later normopreflash ceases to correspond to the new ifinities, it must either assimilate them and modify in accordance with this. But on the other hand, in the process of such assimilation of new elements to the old norms, it is extremely important to understand the new norms.