ОБРІЇ СВОБОДИ ЛЮДИНИ В ГЕҐЕЛЕВІЙ ТЕОРІЇ ДЕРЖАВИ

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dc.contributor.authorТуренко О. С.
dc.contributor.authorTurenko O. S.
dc.date.accessioned2023-12-06T13:29:06Z
dc.date.available2023-12-06T13:29:06Z
dc.date.issued2020
dc.descriptionТуренко О. С. Обрії свободи людини в Гегелевої теорії держави. Правовий часопис Донбасу. 2020. №1 (70). С. 29-37.
dc.description.abstractПроведено лапідарну реконструкцію обріїв свободи людини в державницькій теорії Геґеля. Доведено, що в теорії німецького філософа існують три форми сумісного співіснування індивідуального й загального: звичаєве суспільство, держава й громадянське суспільство, у яких існують свої домінантні форми свободи (формальна, зовнішня, внутрішня). Наголошено, що ці форми свободи залежать від традиції; самосвідомості людини; уміння користуватися приватною власністю; наявності публічної сфери; моральності громадян та норм права. Зазначено, що всі автономні форми свободи поєднує в собі держава – господар абсолютної свободи: вона консолідує загальне й забезпечує необхідну міру свободи своїм громадянам, які мусять усвідомлювати себе стосовно держави її рабами – об’єктами волі закону. A lapidary reconstruction of the boundaries of human freedom is underway in Hegel's state theory. It is argued thatthe three forms of coexistence ofthe individual and the common are identified:the common society, the state, and civil society - exist in both consistent, historical, time, and organic unity, here and now, complement each other. In each ofthese forms, freedom hasits own autonomous horizons, which depend on tradition, human consciousness, acquired external or internal boundaries of freedom. In combining these spheres into a single community, the limits of freedom depend on the synthesis of the social foundations and reasonable practices of owners and citizens, the moral strength of civil society, the norms of state law, and the level of personal reasonableness of those in power. But a key role in ensuring the freedom and consolidation of individuals, corporations and the general should be played by an ethical state, in the bosom of which every person is fully self-fulfilling, since it focuses on "the spirit of the people – customs, laws – which is the dominant source. Here, a person is recognized and treated as a rational being, as a person, ... in a state, a citizen receives due honor by his position, by the profession he has and by his other work activity ”. However, all the opportunities and autonomous horizons of freedom a citizen can gain only by realizing himself to be a slave of a state that is the master of absolute freedom. Thus, through law and bureaucratic levers, the Hegel State guarantees a certain level of freedom and guarantees a new order of the general. In fact, individual freedom does not extend to the political plane and does not guarantee democratic rights. The state provides and supports only private and economic freedom, the freedom of corporations to decide social rights, and exists separately - in the plane of a bureaucratic hierarchy headed by a monarch. In the process of resolving the outlined question, Hegel gives the essential rational features of the state and the ideal principles of its existence. These signs are a contradictory synthesis of liberalconservative ideas and metaphysical-utilitarian positions. So the state is: 1) totally deified, the moral community of the people - the manifestation of its essence in history. This perception of the state gives it true sovereignty – the state of the most powerful lord or God on earth, which is the highest manifestation of the freedom of the objective spirit; 2) a universal-rational idea – a common goal that gives meaning to life and direction of development both general and individual; 3) the nation-state, because in its historical course it absorbs the customs, traditions, social foundations and the level of reason of the people, that is, it embodies the self-determination of the universal will; 4) morally reasonable substance. This principle is necessary in the sense of E.Weil notesthat"neither isthe law ofthe stronger nor the law of benevolence,the" natural nobility ", but the law of reason in which any intelligent being can learn of his own reasonable will"; 5) legal substance, which is "the mind that has taken the form of law, not a mystical and transcendental law, but its law, its general rule of private action, is a mindset that has devoted itself to the pure development of the principles of free existence" and free self-development of man, and therefore must form specific legalspaces of all possible forms of freedom (formal, external, internal, etc.); 6)the public sphere for affirmation of an open level of freedom, which encourages individuals to achieve full political identity with the state, to attain a higher public position, namely a patriot; 7) the guarantor of security, protection of private property and growth of economic power in all areas of the general.
dc.identifier.issn12.00.01
dc.identifier.urihttps://rep.dnuvs.ukr.education/handle/123456789/2243
dc.publisherДонецький юридичний інститут МВС України
dc.titleОБРІЇ СВОБОДИ ЛЮДИНИ В ГЕҐЕЛЕВІЙ ТЕОРІЇ ДЕРЖАВИ
dc.title.alternativeTHE MEASURESOF FREEDOM OF HUMANINTHE HEHEL`S THEORY OF THE STATE
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