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Political ideas of new time
The version in the format Winword 7.0: pidntime.doc
State committee of Russian Federation on higher education
The Moscow State Technical University
By him(it). AD. Баумана
Faculty Политологии
THE ABSTRACT
On a subject:
Political ideas of new time
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Has fulfilled: |
The student of faculty РК Groups 9-42 The Moiseyev And. А. |
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Has accepted: |
Волкова И.В. |
The schedule
Introduction
Liberal ideas
Radical - democratic ideas
Liberal ideas
Ideas Гегеля
The conclusion
Introduction
The new time has created brilliant плеяду political мыслителей (Гоббс, Локк, Спиноза, Монтескье, Гельвеций, Вольтер, Руссо etc.). For all from them the sights on political sphere of interaction of the man and state. Matching of these sights and ideas which have arisen during new time, - purpose of my abstract.
Liberal ideas
The liberal direction can be presented by a name Шарля Луи Монтескье (1689 - 1755 гг.), the product которою " About spirit of the laws " concerns to tops of classical political thought. Монтескье considered(examined) the state as result of the public contract. The historical sight, peculiar to it,(him,) on a nature of the state and right has allowed to create a realistic picture of genesis of the государственно-legal phenomena, to present in main principles of the form of state government (добродетель - democracy, moderation - aristocracy, honour - monarchy, fear - деспотия), moral bases, peculiar to this or that historical period, of life of a society(community). Freedom and equality are by fundamental properties of a human nature and sources of the right, and consequently, and " the states of reason ". As liberal мыслитель it(he) stood on positions " of reasonable egoism ", considering, that the public interest is satisfied only with transit to the correctly clear private(individual) interest.
Understanding freedom as a status of the reasonable contract, it(he) distinguished her(it) from independence and considered(counted), that " in the state, i.e. in a society(community), where there are laws, freedom can consist only in having possibility to do(make) what should want, and to not be forced to do(make) that should not want ".
As soon as the people incorporate in a society(community), they suit consciousness of the weakness existing between them equality disappears, and the war starts. Each separate society(community) starts to understand the force - from here status of war between the peoples. The separate persons in each society(community) start to feel the force and try to pay in the advantage(benefit) main benefits of this society(community) - from here воина between the separate persons. The appearance of these two sorts of war induces to install the laws between the people...
The law, speaking in general, is human reason, as it(he) controls all peoples of ground; and the political and civil laws of each people should be no more as special cases of the application of this reason.
Монтескье thought of freedom only in such state, where the principle of sharing of authorities operates. Agrees Монтескье, should be divided authority to create the laws, authority to result in the performance of the order of nation-wide character and authority to judge crimes or suit of the private persons, i.e. legislative, executive and judicial authority. This principle gains the constitutional value; in it(him) expresses not only rational sharing of imperous - administrative work, but also relation of forces in a society(community). Монтескье added the large value to the природно-geographical factors defining the laws and the form of government. So it(he) considered(counted), that малодушие of the peoples of a hot climate almost always resulted them in slavery, between that as the courage of the peoples of a cold climate saved behind them freedom.
Radical - democratic ideas
Radical - democratic умонастроение in the political theory has expressed Жан-Жак Руссо (1712-1778гг).. His(its) main product - " About the public contract, or principles of the political right " - starts by famous words: " the Man рожден free, and between that everywhere it(he) in оковах ". As well as all просветители. Руссо adhered to the contractual theory of the state, considered(examined) freedom and equality as maximum values, considered(counted) policy as center of public interests.
It(he) differed by treatment of a question about translation of private(individual) interests in public by means of comprehension and execution of the civil debt. Руссо has lifted on a level of a principle the requirement of unity of the rights and duties, considering, that as the citizen the one can be named who has overcome "wilfulness". The value of the person admits his(its) doctrine only in the ratio with whole, with a society(community) and state, that is why freedom is considered(examined) as subordination to the law. From here in his(its) concept and idea about possibility of enforcement to freedom. As opposed to liberal idea of the compromise of interests Руссо puts forward a principle народною of the sovereignty as authorities routed common will.
The first and most important output from the placed(installed) above principles that only common will can control forces of the state in accordance with the purpose, for which last is founded also which there is a common boon. For if the contrast of private(individual) interests has created necessity for installation of societies(communities), that installation them became possible(probable) only by the agreement of the same interests. That is common in various private(individual) interests, will derivate public link, and if there was no such item, in which all interests would converge, any society(community) could not exist. Is unique on the basis of this common interest a society(community) and should be controlled. I assert, that the sovereignty, being only by realization of common will, can never be alienated and that суверен, being not than other, as by a collective essence, can be represented only by itself; the authority can, certainly to be transferred, but not will.
Liberal ideas
Иммануил Кант (1727 - 1804 гг.) develops the logically completed concept of liberalism, defending a principle of an autonomy of the person. It(he) is the supporter of the contractual theories of the state XVIII in., develops ideas of legal limitation of state authority. The pathos of his(its) doctrine about the политико-legal phenomena in operations " To the eternal world " and " Metaphysical beginnings of the doctrine about the right " consists in a substantiation of internal moral sources of freedom of the man and role of the right in installation of boundaries of arbitrariness.
The empire of freedom of the person, on Канту, is defined(determined) categorical императивом, i.e. rule: " Act only according to such максиме, were guided with which, you at the same time can wish, that she(it) became the general law ". The man is the purpose, instead of resource. Ability of the man " to give itself the law " and without any external enforcement to struggle for realization of this law, expresses his(its) moral autonomy. By the external form providing freedom, appears правопорядок. In the right Кант sees a guarantee of non-interference of the state in the process of individual self-education. Everyone in a status to be the master to itself. The external enforcement is necessary because there is a weight of conditions resulting(bringing) the man in violation categorical императива, but man is free in choice of an act. The sense of enforcement consists in equivalent отмщении of damage, which has incurred(carried) a victim from a criminal, but not in moral education.
Freedom of will of the man understood in negative sense, appears as ability to act on a sole discretion, distracting from any empirical effects, i.e. is reduced to arbitrariness of the person. The task of limitation of arbitrariness is fulfilled by(with) the right: " the Right is a collection of conditions, at which the arbitrariness of one person is compatible with arbitrariness another from the point of view of the general law of freedom ". The right has forced force, which carrier the state appears by. The ratio of the citizen, i.e. person able to take part in creation of legislative authority, to the state is defined(determined) by three conditions:
- To freedom, based on the law, everyone to not obey other law, besides on which it(he) has given the consent:
- By civil equality all before the law:
- By civil independence, i.e. independent existence due to the own rights and forces as member of a society(community). The ratio of the individual to the state, which does not correspond(meet) to a legal ideal, consists, on Канту, in external obeying at internal неучастии.
The moral law свят (ненарушим). The man, truth, not so свят, but mankind in his(its) person should be for him(it) sacred. In all created anything you like and for everything the life ” употреблено only as a resource can; only man, and with it(him) each reasonable essence is the purpose in itself. It(he) the subject of the moral law, which свят by virtue of an autonomy of freedom. For this reason each will, even own will of each person directed on him(it) itself, is limited to a condition of the consent her(it) with an autonomy of a reasonable essence, namely to not submit to any purpose, which would be impossible under the law, with what could arise from will of the subject, most exposed to operation; therefore, to access with this subject follows not only as with a resource, but also as with the purpose..
The ideas Канта about freedom were for the theoretical basis of spirit of the French revolution.
Ideas Гегеля
The powerful contribution has brought to philosophy of policy and right Георг Вильгельм Фридрих Гегель (1770-1831 гг.). His(its) central composition on considered(examined) here subjects - " Philosophy of the right ", in which is stated the idealistic theory of the state and right as to a step of development of objective spirit. To understand гегелевскую philosophy of the right it is complex(difficult) because of the language, style of presentation, but, main if not to know a history of political philosophy and his(its) philosophical system. It is necessary to understand, that Гегель has created the universal theory of development of the state and right, having united a history and logic. For him(it) the development of essence (concept) of the right as freedom is a transition from abstract definitions of concept to concrete. (In life we frequently carry out similar transition. So, starting to study any subject, we have about it(him) abstract concept. Having studied it(him), i.e. пройдя on steps of his(its) development, we in the end receive concrete concept about the same subject.) Thus is advanced of essence (concept) right appears in development of the real historical forms (that Гегель names " as cash life of concept ").
The logically free will, соотносимая with the right, passes three steps of development: the abstract right, morals and morals. At the first stage freedom is abstract and appears as arbitrariness, on second - as selfdetermination, on third - as a duty: " the Slave can not have duties, them there is only free man ".
The estate of the lawyers having especial knowledge of the laws, considers(counts) frequently this knowledge as the monopoly and believe, that to the one who not from their environment, is not necessary to interfere with their businesses. With similar mistrust of physics have considered to the doctrine Гете about colours, as it(he) was not the expert of the given area, and besides still by poet. However just as it is not necessary to be the shoemaker to know, whether suit башмаки, it is not necessary to be the expert to have knowledge of subjects representing common interest. The right concerns freedom, most worthy and sacred in the man, and it(he), as it is necessary for him(it), should know it(him).
Freedom of the person and concept of the right the first realization find in property right. The contract between the formally equal proprietors appears by the necessary moment in realization of reason. The crime through punishment results in morals. At this step the person самоопределяется also becomes the subject of free will, distinguishing kindly and is angry. It is necessary to consider(count) the abstract right and morals as two one-sided moments of development of concept of the right and gain the concreteness of morals, i.e. in a duty, which appears in family, civil society(community) and state.
Гегель recognized principles of a lawful state, but considered(counted), that the sharing of authorities does not mean their opposition, and should be subordinate whole. It(he) criticizes democratic idea of the national sovereignty, considers(counts) the constitutional monarchy as true expression and concrete completion of objective idea of the right. Historically idea of the right is carried out for him(it) in the following forms of the state: east, Greek, Roman and German empires.
The conclusion
The doctrine Гегеля about the state and right does not end a history of political ideas. In XIX and XX вв. It is possible to find many representatives of political philosophy and sciences, which ideas deserve learning.
Contents
- Introduction
- Liberal ideas
- Radical - democratic ideas
- Liberal ideas
- Ideas Гегеля
- The conclusion
The list used
The literatures
- Политология. под.ред. Тихонова Н.А. M.: 1996.
- Policy and person. Сидорин А.В. M.: 1995.
- Политология in examples. Мохова З.М. M.: 1993.
