Subjective-individuality transforms into objective-individuality, i.e., recognized not only if it is recognized as “the only one,” but then if it is recognized as such by all other members of the social environment. Indeed, it takes time, struggle and effort for this value to crystallize into the rewards of others, despite all its great usefulness. (This necessary element of the struggle was put forward in philosophy! and rights, as is known, by Rudolje von Thering)?). Such a process can be called a process of socialization of communities that until this time had only individual significance for individual individuals or even small isolated groups, for example, a small Christian community. By the way, this can be illustrated by the wider spread of the ideas of Christianity, which included the recognition of ethical values for humans, which were included as reforming elements in the fight against political
1) Laponneret (Preface to the edition of Robesperierre’s work) wrote: 1Jesus Rousseau and Robespierre, these are three names that organically and logically follow from one another—three conditions of one and the same theorem! Wed Seogoz—Sh. \Ue| "G' Nzyyge 4e Pa ragI gerabIeshte." NE. UP. $ IP.
2) Reg Kashryo ishz Weight. 1872.
There is no understanding of the norms and the development of individual rights in general.
To say, therefore, that individual rights precede or condition the state, just as the state grants or recognizes them, from a genetic point of view, is hardly correct. The very right,—i.e. that is, in this case we are talking about individual rights - is already recognized as a quality of sanitary law, i.e., a socialized individual value (eg, freedom of speech, press) and is not, therefore, a primary factor, as the metaphysical school of natural law asserted, but only a condition for the implementation of one or another vital poofiness.
In the same way, the state, i.e., the political apparatus - (we methodologically eliminate the concept of it) - is not able to give a person individual rights until a real interest has appeared that requires its correction, at least by somehow fundamentally changing the previous political system or even at the cost - (let's take the extreme conceivable case) - of its destruction. For the state, in the latter case, this would mean granting partial self-destruction. History shows that the commanding classes, holding the political apparatus in their command, are inferior in these cases only to the forces and pressure of the popular masses, enlightened by the consciousness of the achieved values. But once a certain sense of purpose is clarified and imprinted in consciousness, as an expression of a real vital need, the political or, generally speaking, social apparatus must adapt to it or be replaced by a new one.
By saying this, we draw the reader's attention to the fact that it is developed! The individualistic direction of the 19th century embarked precisely on the path of clarifying the realities of life, turning away from the metaphysical doctrine of natural rights - properties; -find out for which you attracted ga E E a a
- 486 the entire totality of human, positive knowledge repents. The future, recognizing new social values of life, corresponding to clarified needs, is called upon not based only on the aspirations of social and political romanticism, in the genus of Atlantis or Icarus, "but on the basis of studying the universal laws of life and, first of all, of course, including the laws of social life.
HER
Although we do not deny their significance as utopian anticipations; awakening human thought.
ORLAVLENGE
AI tea: TI:
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The basis of political individualism in the methodological philosophy of HUY SO.
Page T. Izmiyeshe understands the epistemological individual in the phi-OI. ZOO soo oe o va ni 51:91! P. New medical fundamentals in ethics and new etiology and ED TT. Zamfna aristotemanekoy point zresha on the individual, hack on “ou pomo” eee And its at por
THAT. Gnovological and individualism and egalitarianism in the philosopher Descartes. More significant than this philosopher, as the methodological forerunner of the doctrinaires of the great French philosophy 207
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Elements of individualism in ethical-religious philosophy of the late 16th and 17th centuries; I look forward to the further development of political individualism in religious reform.