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СОВРЕМЕННЫЕ ЦИВИЛИЗАЦИИ И РОССИЯ / MODERN CIVILIZATIONS AND RUSSIA / MODERNE ZIVILISATIONEN UND RUßLAND

Сенюшкина Т.А.

Православная система ценностей как фактор формирования правосознания в России

Сенюшкина Татьяна Александровна, доктор политических наук, профессор, кафедра политических наук и международных отношений Крымского федерального университета им. В.И. Вернадского

E-mail: tsenyushkina@yandex.ru

В статье теоретически обосновано положение о тесной связи формирования правосознания в России с трансляцией традиционных ценностей из поколения в поколение за счет определяющей роли православной веры в жизни русского человека. В результате сравнительного анализа европейских и российских философско-правовых концепций выявлены сущностные различия формирования правосознания в России и Европе, связанные с влиянием религии.

Ключевые слова: православное мировоззрение, правосознание, правовая культура, философия права, система ценностей.

Литература

Аксаков К.С. Об основных началах русской истории // Полн. собр. соч. Т. I. M., 1889. С. 11—24.

Астафьев П.Е. Философия нации и единство мировоззрения. М.: Москва, 2000.

Вебер М. Протестантская этика и дух капитализма // Избранное: Протестантская этика и дух капитализма. 2-е изд., доп. и испр. М.: РОССПЭН, 2006.  С. 19—186.

Герцен А.И. О развитии революционных идей в России // Собрание сочинений: В 30 т. Т. 7. М.: Изд-во АН СССР, 1954. С. 133—266.

Гавриил, архимандрит (Василий Николаевич Воскресенский). История философии. Часть VI. Прибавление второе. Русская философия. Казань: Университетская типография, 1840.

Гавриил, архимандрит (Василий Николаевич Воскресенский). Философия правды. Казань: Университетская типография, 1843.

Иоанн Дамаскин. Диалектика, или Философские главы. М.: Екклесия пресс, 1999.

Декларация независимости. Конгресс, 4 июля 1776 г. // Соединенные Штаты Америки: Конституция и  законодательство / Под ред. О.А. Жидкова. М.: Прогресс, Универс, 1993. С. 25—28.

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Панарин А.С. Православная цивилизация в глобальном мире. М.: Эксмо, 2003. 

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Сенюшкина Т. Одухотворяющее преобразование жизни: религиозность и государственность в русском правосознании // Москва. 1998. № 9. C.187—191.

Соловьев Э.Ю. Прошлое толкует нас: Очерки по истории философии и культуры. М.: Политиздат, 1991.

Слово о законе и благодати митрополита Илариона [Электронный ресурс] // Библиотека литературы Древней Руси / РАН. ИРЛИ; Под ред. Д.С. Лихачева, Л.А. Дмитриева, А.А. Алексеева, Н.В. Понырко. СПб.: Наука, 1997. Т. 1: XI—XII века. Электронные публикации Института русской литературы (Пушкинского Дома) РАН.  Режим доступа: http://lib2.pushkinskijdom.ru/tabid-4868.

Сморчков А.М. Религия и власть в Римской республике. М.: РГГУ, 2012.

Токвиль А. де. Демократия в Америке/ Предисл. Г.Дж. Ласки. М.: Прогресс, 1992.

Chen J., ed. Chinese Law: Towards an Understanding of Chinese Law, Its Nature and Developments. Hague, London, and Boston: Kluwer Law International, 1999.

Gellner E. Nations and Nationalism. Oxford: Blackwell Publishers, 2006.

Hiltebeitel A. Dharma: Its Early History in Law, Religion, and Narrative. New York: Oxford University Press, 2011.

Senyushkina T. "Influence of Orthodox Values on Formation of the Philosophy of Law in Russia." Hodnotovy system prava a nabozenstva v medzikulturnej perspektive. Eds. D. Kroslak and M. Moravchikova. Praha: Leges, 2013. S. 322—332.

Senyushkina Т.А.

The Orthodox Value System as a Factor of Legal Awareness in Russia

Tatiana A. Senyushkina, D.Phil. (Political Sciences), Professor at Department of Political Sciences and International Relations of V.I. Vernadsky Crimean Federal University (Simferopol)

E-mail: tsenyushkina@yandex.ru

In circumstances where Russian social system transforms dramatically, scientific community feels the need for philosophical reflection whose aim is a comprehensive understanding of changes taking place in society. The peculiarity of the present stage of the Russian society development is that in Russian collective and individual consciousness scrapping the previous socialist values system has occurred. However socialist society is also formed as a result of breaking the previous value system. In this connection, studies aimed at systemic studies of the genesis of value changes in Russian society and its manifestations in the field of religion and law become especially important now.

Subjects of my research are characteristic features of Russian justice, which historically formed under the influence of the Orthodox values. So my research methodology is based on philosophical and legal approach and includes axiological analysis, historical and genetic, and comparative methods.

In my article, I show formation of legal awareness in Russia is closely linked to the influence of traditional values that were passed on from generation to generation through the determining role of the Orthodox faith in the life of the Russian people. I assume understanding the features of justice that was formed in Russia is impossible without a deep understanding of the religious foundations of cultural and historical type, spawned specific form of Russian legal culture.

Comparing European and Russian philosophical and legal concepts, I have identified essential differences between these two legal ideas. It allows comprehending peculiarities of justice in Russia and Europe, which are linked to the influence of religion. I have shown ancient Russia possessed a distinctive and vibrant legal culture. In particular, the central idea of Metropolitan Hilarion’s Sermon on Law and Grace (which was one of the first Ancient Russian political treatises) was opposition of Grace and Law when the Law was understood as formal requirement, imposed from outside.

I show values hierarchy of Orthodox legal awareness in Russia effect on the formation of a special type of philosophical understanding of law other than German rationalist philosophical tradition. On the basis of a comparative analysis of Immanuel Kant’s and Ivan Ilyin’s philosophical and legal concepts, I have identified two different approaches to the justification of the essence of law. In Kant's philosophy, pragmatic conditionality law that nimbed saintly, is primarily, while in Ilyin’s concept essence of law is revealed through its religious meaning, which is original condition of the existence of law itself.

My conclusions are as follows:

(i) features of legal awareness formation in Russia should be viewed in the context of understanding legal culture as a specific system of religious values. Since its formation, Russian legal awareness historically associated with Orthodoxy; so I argue the origins of Russian legal culture could be found in the depths of Orthodox world;

(ii) we could find the origins of Russian legal culture in the context of the Orthodox philosophy of law, as a ‘self-indication’ of inner logic of Russian philosophical and legal tradition (when this logic is built in accordance with the Orthodox values).

(iii) self-indication of Russian legal awareness is not possible in the space of Western rationalist philosophy, because the basis of Orthodox philosophy of law are inner intuition and mental outlook of many generations linked by Orthodox tradition;

(iv) in Russian philosophy of law that has developed in the tideway of the Orthodox tradition, the philosophical meaning of law is wider than the formal juridical understanding of this phenomenon; so the central issue of Russian philosophy of law is the question of correlation of Orthodox values and law, in the context of which transition from the inner world toward outside one is seen as an act of moral self-determination of human;

(v) origins of Russian legal awareness are in the Orthodox faith; and Orthodox Christians’ legal life is essentially identified with the religious life; so in the Orthodox system of values, the relationship between law and religion are such that the right functions as a of the trail, whereas religion is leading.

Keywords: Orthodox worldview, legal awareness, law culture, philosophy of law, values system.

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