№ 4 (2023)
Institute of State and Law of the Russian Academy of Sciences: towards the centenary
Defined the new time and the strategies of the future
Аннотация
Transformation of scientific paradigms in social practice
Аннотация
Fighting crime as a life strategy (touches to the portrait of the Academician)
Аннотация
Remembering Academician V.N. Kudryavtsev…
Аннотация
Philosophy of law
Methodology of the Neo-Kantian Philosophy of Law: the transition from “due” to “being”
Аннотация
Discussions and debates
Legal regulation: positive and negative aspects
Аннотация
The Russian system of pre-trial proceedings as a synthesis of different types of criminal procedure
Аннотация
“Digital law” vs “digitalization of law”
Аннотация
Rights and freedoms of a man and a citizen
Federal legislation on the indigenous peoples of the North, Siberia and the Far East of Russia: novels of recent years
Аннотация
Strengthening of legality and struggle with criminality
Criminal policy of the state in the field of national security
Аннотация
Crime in the field of housing construction through the prism of legislative reform
Аннотация
Law and medicine
Social risks of the genetic revolution: from the standpoint of the legal approach
Аннотация
Legal, political and religious thought
Civil society, “civil theology” and Augustine’s political morality: a comparative analysis with ancient teachings
Аннотация
The study is devoted to a comparative analysis of the concepts of “civil society”, “civil theology” in relation to the political morality of Blessed Augustine Aurelius with ancient teachings. The article attempts a hermeneutic analysis of the concept of civil society often used in the theory of state-legal doctrines. The differences are established between the pagan Roman understanding of justice and the proposed by Blessed Augustine, based on Holy Scripture as the basis of state-legal relations in ancient society: according to Augustine, the real reason why classical philosophy makes it impossible to raise virtuous people and leads to self-destruction is not because it is irreligious, but because it expresses itself in a wrong and wrong conception of a deity. And this is most evident in pagan polytheism. It is therefore clear that Augustine, in his attempt to define civil society, follows the classical tradition, emphasizing its essential agreement with Scripture. His main opposition to the ancient pagan philosophers concerns not so much their teaching about the natural ideals of civil society and the need for the existence of justice within it, but their inability to achieve a single just society.