Polybius' doctrine of the state. Political doctrine of Polybius Doctrine of the cyclical development of society by Polybius

Polybius (200-120 BC), the last major political thinker of ancient Greece. The main work “History” in 40 volumes. Her motive is the Romans' path to world domination.

Polybius depicts the emergence of states and the change in forms of government as a natural process occurring according to the “Law of Nature.” Like living organisms, every society goes through a state of origin, prosperity and decline. When completed, this process is repeated from the beginning. The history of society is an endless movement in a circle, where “forms of government change, pass into one another and return again.”

During the cycle, there is a consistent change in the forms of the state. The first monarchy is the sole rule of a leader (king), based on reason. Decaying, the monarchy turns into its opposite - tyranny. “Noble men” overthrow tyranny and establish an aristocracy where the power of a few pursues the common good. The aristocracy is degenerating into an oligarchy. The people, distrustful of the power of one or a few, establish their own power - democracy. Its perversion is ochlocracy (mob rule). Under it, the rule of force is established, property is redistributed, “the people run wild and again acquire a ruler.” A wise legislator is able to overcome the cycle of political forms. To do this, it is necessary to establish, following the example of Rome, a mixed form of government, combining the principles of monarchy (consulate), aristocracy (Senate) and democracy (national assembly).

It was this combination, Polybius believed, that allowed Rome to become a powerful power that conquered the “world.” Polybius's political concept served as a link between the legal views of Ancient Greece and Ancient Rome.

Polybius (210? – 123?)

“History” in 40 volumes.

The emergence and change of forms of state is a natural process carried out according to the “law of nature”

Monarchy > tyranny > aristocracy > oligarchy –

> democracy > ochlocracy

A ruler can overcome the cycle by creating wise laws and a mixed form of government

Monarchy (consulate ) + aristocracy (senate ) +

+ democracy (national assembly )

Example of Rome

20.Russian thinkers about the rule of law. G.F. Shershenevich, B.A. Kistyakovsky, S.A. Kotlyarevsky.

21.Cicero on state and law.

Marcus Tullius Cicero (106-43 BC)- a famous speaker, statesman and writer from the equestrian class. His special works “On the State” and “On Laws” are devoted to issues of state and law.

Cicero proceeds from ideas common to supporters of the aristocracy about the natural origin of the state. Civil communities arise not by institution, but by nature, for people are endowed by the gods with the desire to communicate. The first reason for uniting people into a state was “not so much their weakness as their innate need to live together.”

But Cicero defines the state not only as a natural organism, but also as an artificial formation, as a matter, the property of the people, a “popular institution.” The people are understood as “a union of many people bound together by agreement in matters of law and common interests.” Consequently, law is the basis of the state, and the state itself is not only a moral, but also a legal community. Thus, Cicero stands at the origins of the juridicalization of the concept of state, which subsequently had many adherents, right up to modern supporters of the idea of ​​a “rule of law state.”

The purpose of the state is to protect the property interests of citizens. Protection of property is one of the reasons for its formation. Cicero characterized the violation of the inviolability of private and state property as desecration and violation of justice and law.

Cicero paid great attention to the analysis of various forms government structure, searching for the “best” form. Depending on the number of rulers, he distinguished three simple forms of government: royal power, the power of optimates (aristocracy) and people's power (democracy). All these forms are imperfect, and if there was a choice among them, then the tsarist one would be preferable, and in last place would be “democracy.”

However, royal power is fraught with arbitrariness and easily degenerates into tyranny, the power of the optimates turns into the rule of a clique of the rich and noble, democracy leads to the arbitrariness of the crowd, to its tyranny. These ugly types of power are no longer forms of the state, since in such cases it is absent altogether, because there are no common interests, a common cause and a right that is universally binding for all.

Such degeneration of statehood can be prevented only under the conditions of the best, mixed type of government system. Cicero's political ideal is an aristocratic senatorial republic, supported by the “harmony of estates”, “unanimity of all estates”, combining the principles of monarchy (the power of the consuls), aristocracy (the rule of the Senate) and democracy (the people's assembly and the power of the tribunes).

Cicero, speaking about the people in his definition of the state, meant exclusively landowners and large traders. He ranked moneylenders, small traders, owners of craft workshops, and all workers among the despicable people. Decent citizens cannot have any common interests with such people. Naturally, this also applied to slaves. Slavery is due to nature itself, which gives “the best people dominion over the weak.” Slaves, Cicero believed, should be treated as mercenaries. This approach to the definition of slavery is a noticeable step forward in comparison with the slave as a “talking instrument.”

Polybius (c. 200–120 BC) is the last major political thinker of ancient Greece. The main motive of the “History” he wrote in 40 books is the Romans’ path to world domination.

Polybius's description of the historical process is based on ideas about the cyclical development of the world.

He proceeds from the fact that social life exists by nature and is guided by fate. Like living organisms, every society goes through states of growth, prosperity and, finally, decline. When completed, this process is repeated from the beginning. Polybius interprets the development of society as an endless movement in a circle, during which “forms of government change, pass into one another and return again.”

The cycle of political life is manifested in the sequential change of six forms of state. The first to arise was monarchy - the sole rule of a leader or king, based on reason. By decaying, the monarchy turns into the opposite form of state - into tyranny. Dissatisfaction with tyrants leads to noble men overthrowing the hated ruler with the support of the people. This is how aristocracy is established - the power of a few pursuing the interests of the common good. The aristocracy, in turn, is gradually degenerating into an oligarchy, where a few rule, using power for acquisitiveness. With their behavior they arouse the discontent of the crowd, which inevitably leads to another coup.

The people, no longer believing in the rule of kings or a few, entrusted the care of the state to themselves and established democracy. Its opposite is ochlocracy (dominance of the mob, crowd) - the worst form of state. “Then the dominance of force is established, and the crowd gathering around the leader commits murders, expulsions, redistribution of the land, until it goes completely wild and again finds itself a ruler and autocrat.” The development of the state thereby returns to its beginning and repeats itself, passing through the same stages.

Only a wise legislator is able to overcome the cycle of political forms. To do this, he needed, Polybius assured, to establish a mixed form of state, combining the principles of monarchy, aristocracy and democracy, so that each power served as a counteraction to the other. Such a state “would invariably remain in a state of uniform fluctuation and equilibrium.” Polybius found historical examples of a mixed system in aristocratic Sparta, Carthage, and Crete. At the same time, he especially emphasized the political structure of Rome, where all three main elements are represented: monarchical (consulate), aristocratic (Senate) and democratic (national assembly). Polybius explained the power of the Roman power, which conquered “almost the entire known world,” by the correct combination and balance of these powers.

The political concept of Polybius served as one of the connecting links between the political and legal teachings of Ancient Greece and Ancient Rome.

Polybius (210-128 BC) - Greek thinker, historian, author of the concept of the cycle of forms of government.

Epoch. Loss of independence by Greek poleis. Incorporation of Greek city-states into the Roman Empire.

Biography. A native of Greece, from a noble family. He was interned in Rome among 1,000 noble Greeks (300 survived). He found himself close to the court of the Roman patrician Scipio. He considered the most perfect system to be the Roman one, and the future belongs to Rome.

Main work: “General History.”

The logical basis of political doctrine. Historicism. History, Polybius believed, should be universal. It must cover in its presentation events occurring simultaneously in both the West and the East, and be pragmatic, i.e. related to military and political history. Stoicism. He shared the ideas of the Stoics about the cyclical development of the world.

So, the cycle of forms of government of the state: three correct forms and three incorrect forms of government replace each other.

Any phenomenon is subject to change. Any correct form of government of the state degenerates. Starting with tyranny, the establishment of each subsequent form is based on an understanding of previous historical experience. Thus, after the overthrow of the tyrant, society no longer risks entrusting power to one.

As part of his mental construction of the cycle of forms of government, Polybius determines the period required for the transition from one form of government to another, which allows us to predict the moment of transition itself:

The life of several generations of people takes place in the transition from royal power to tyranny;

The life of one generation of people takes the transition from aristocracy to oligarchy;

The life of three generations of people takes the transition from democracy to ochlocracy (democracy degenerates after three generations).

Polybius sought to find a form of government that would ensure balance in the state like a floating ship. To do this, it is necessary to combine three correct forms of government into one. A concrete example of a mixed form of government for Polybius was the Roman Republic, which combined:

-> power of consuls - monarchy;

-> the power of the Senate is the aristocracy;

-> the power of the people's assembly is democracy.

Unlike Aristotle, for whom the ideal form of government is a mixture of two incorrect (incorrect for Aristotle!) forms of government: oligarchy and democracy, for Polybius the ideal form of government is a mixture of three correct forms of government of the state: monarchy, aristocracy, democracy.

The ideal of a mixed form of government of Polybius's state was consistently adhered to by Marcus Tullius Cicero, Thomas More, and Niccolò Machiavelli.

The Greek historian Polybius took the Roman state as a new object of political study.

1 Generation - the period of time separating father from son; up to the 20th century. - approximately 33 years old; now this figure is leaning towards 25. (Julia D. Philosophical Dictionary. M., 2000. P. 328).

Polybius (201--120 BC) - Greek historian, statesman and military leader, author of the "General History" ("History") in 40 volumes, covering events in Rome, Greece, Macedonia, Asia Minor and in other regions from 220 BC. e. to 146 BC uh..

Based on the Stoic doctrine of foresight, he came to the metaphysics of history, which viewed the latter as a struggle of peoples and individuals against the power of fate.

Along with analyzing the morphology of the state, Polybius sought to determine the best form of government. This endeavor reveals the influence of the corresponding ideas of his predecessors - Plato, Aristotle, the Peripatetics and the Stoics. At the same time, Polybius's concept of a mixed form of state, in the spirit of traditional political and legal studies of antiquity, stands out from similar teachings as the most fully and consistently developed.

Polybius developed the theory of a mixed state structure in the changed historical conditions of the Hellenistic era, by combining the principles of monarchy, aristocracy, and democracy. By “mixing” he meant the combination, the combination of the basic elements of the three correct forms of state - royal power (the principle of the power of one), aristocracy (the principle of the power of the few), democracy (the principle of the power of the majority). The main goal of such “mixing” is to ensure the proper stability of the state. A state organized in this form, according to Polybius, is more likely to achieve the well-being of its citizens, an organic combination of a full-blooded civil life and the stable functioning of the political system. The conclusion about the combination of principles of various forms as a way to overcome the instability of the state is one of the most significant theoretical provisions of his concept. Actually, Polybius’ entire study of the problems of the state is aimed at proving the advantages of a mixed form of government, but is carried out in historical, state-legal and socio-psychological aspects. At the same time, historical examples and a comparative analysis of states of a simple (monosyllabic) form with states of a mixed form occupy a large place.

The inconsistency of Polybius’s position as a political thinker is seen not in the fact that he, allegedly entangled in political and legal theories, was unable to resolve the contradictions between the stability of a mixed form of government and the evolution of statehood strictly determined by cyclical frameworks, but in the fact that, despite the proclaimed refusal previous theoretical schemes and polis ideals, he actually applies the theory of a mixed polis structure to explain the historical events that shook him, which were a manifestation of the crisis of the polis system. In such a situation, when events of a turning point required the revision of previous political theories and the creation of new ones, Polybius, with his inherent conservatism, could not abandon the “classical” theoretical schemes. He used them as a key in his approach to the state and political processes of our time, and based them on his views. The contradictory views of the historian are enhanced by his class position and attitude to reality from the position of an aristocrat - both by origin and by political convictions.

Forms of government of the state proposed by Polybius:

Polybius examined forms of government in their constant cycle.

So, the cycle of forms of government of the state: three correct forms and three incorrect forms of government replace each other.

Any phenomenon is subject to rust. Any correct form of government of the state degenerates. Starting with tyranny, the establishment of each subsequent form is based on an understanding of previous historical experience. Thus, after the overthrow of the tyrant, society no longer risks entrusting power to one.

Polybius sees the origins of human community in the fact that the weakness inherent in all living beings - both animals and people - naturally prompts them to gather into a homogeneous crowd. And here, according to the indisputable order of nature itself, the ruler and leader of the crowd becomes the one who surpasses all others in his bodily strength and spiritual courage.

Over time, the original leader-autocrat imperceptibly and naturally turns, according to Polybius’s scheme, into a king to the extent that the kingdom of reason is replaced by the reign of courage and strength.

Gradually, royal power became hereditary. The kings changed their previous way of life, with its simplicity and care for their subjects, and began to indulge in excess beyond measure. As a result of the envy, hatred, discontent and rage of the subjects caused by this, the kingdom turned into tyranny. Polybius characterizes this state (and form) of the state as the beginning of the decline of power. Tyranny is a time of intrigues against rulers. Moreover, these intrigues come from noble and brave people who do not want to endure the tyrant’s tyranny. With the support of the people, such noble men overthrow the tyrant and establish an aristocracy.

At first, aristocratic rulers are guided in all their affairs by concern for the common good, but gradually the aristocracy degenerates into an oligarchy. Abuse of power, greed, lawless money-grubbing, drunkenness and gluttony reign here.

The successful action of the people against the oligarchs leads to the establishment of democracy. During the lifetime of the first generation of founders of a democratic form of government, equality and freedom were highly valued in the state. But gradually the crowd, accustomed to feeding on other people’s handouts, chooses a brave, ambitious person (demagogue) as its leader, and itself withdraws from government affairs. Democracy is degenerating into ochlocracy. In this case, the state will adorn itself with the noblest name of free popular government, but in reality it will become the worst of states, an ochlocracy.

From the point of view of the circulation of state forms, ochlocracy is not only the worst, but also the last step in the change of forms. With ochlocracy, the rule of force is established, and the crowd gathering around the leader commits murders, expulsions, and redistribution of the land until it goes completely wild and again finds itself a ruler and autocrat. The circle of change of state forms is thus closed: the final path of the natural development of state forms is connected with the initial one.

As part of his mental competition of the cycle of forms of government, Polybius determined the period necessary for the transition from one form of government to another, which makes it possible to predict the moment of transition itself:

· the life of several generations of people takes place in the transition from royal power to tyranny;

· the life of one generation of people takes the transition from aristocracy to oligarchy;

· the life of three generations of people takes the transition from democracy to ochlocracy (democracy degenerates after three generations).

Polybius sought to find a form of government that would ensure balance in the state like a floating ship. To do this, it is necessary to combine three correct forms of government into one. A concrete example of a mixed form of government for Polybius was the Roman Republic, which combined:

· the power of consuls is a monarchy;

· the power of the Senate is the aristocracy;

· the power of the people's assembly - democracy.

For Polybius, the ideal form of government is a mixture of the three correct forms of government of the state: monarchy, aristocracy, democracy. The ideal of a mixed form of government of the state of Polybius was consistently adhered to by Marcus Tullius Cicero, Thomas More, and Nicolo Machiavelli.

Projects of ideal states in Plato’s dialogues “State” and “Laws”

Plato was born into an aristocratic family. In his youth (407 -399 BC) he was a listener and student of Socrates, who had a huge influence on him. After the death of Socrates, Plato, along with other students of the executed philosopher, left Athens. He traveled a lot: he visited Egypt, Southern Italy and Sicily. Returning to Athens, Plato in 387 BC. acquired a grove on the green outskirts of the city, named after the hero Academ, and founded the famous Academy here, which he led until the end of his life. The Academy existed for almost a millennium until 529 AD.

Plato's largest work is "The Republic", it contains the most complete presentation of his worldview. Problems of statehood are also discussed in the works “Politician” and “Laws” (the latter remained unfinished). Plato's works are written in the form of dialogues.

In the dialogue "State" Plato paints a picture of an ideal social system and, justifying it, solves a number of theoretical problems.

In his opinion, society arises from needs that people can satisfy only jointly, cooperating with each other on the basis of the division of labor.

Plato likes to compare the individual human organism and society. In an ideal state, the rational principle of the soul corresponds to rulers - philosophers, to the fierce principle - warriors, to the lustful principle - farmers and artisans. Justice consists in each class doing its own thing.

Estates are not only unequal, but also hereditary and closed. Belonging to a class is determined not by personal qualities, but by origin. Unauthorized transition from a lower class to a higher one is unacceptable and is the greatest crime, for each individual person must engage in the work for which he is destined by nature.

Laton put forward a bold plan for the abolition of private property among rulers and warriors.

In an ideal state, the class of philosophers rules. Plato places the judgments of philosophers above laws, believing that without being bound by them, they will better find a fair solution in each case.

Plato considers aristocracy to be the best form of state and distinguishes two subtypes in it: if one person stands out among the rulers, this is royal power, but if there are several people, this is an aristocracy.

Plato's views changed throughout his long creative career. At the end of his life, Plato wrote another of his major works on political issues - "Laws". In the Laws, Plato depicts a less perfect political system. Recognizing that the ideal set forth in The State is not feasible, he compromises. The main differences between the dialogue “Laws” and “State” are as follows:

First, Plato rejects the collective ownership of philosophers and warriors. All citizens are allowed to have families and privately owned plots of land with houses. Everyone receives them by lot and uses them as ownership. Land is the property of the state.

Secondly, the division of citizens into classes is replaced by gradation according to property qualifications. Citizens acquire political rights depending on the size of their property by enrolling in one of four classes. The transition from one class to another occurs without hindrance when the property status changes.

Thirdly, the production needs of agriculture are supposed to be fully met through slave labor. Politically, slaves are completely powerless.

Fourthly, Plato characterizes the form of the second most perfect state as a mixture of the principles of democracy and monarchy (rulers and the people's assembly).

1. Political and legal teachings of Aristotle.

Ancient world

Aristotle was born in 384 BC. in the city of Stagira. His father was a doctor and served for a long time at the court of the Macedonian king Amyntas III. In 367 BC. Aristotle arrives in Athens and spends 20 years at Plato's Academy, first as a student, then as a teacher. After Plato's death, he left the Academy and lived in a number of cities in Greece. In 342 -340 BC. At the court of the Macedonian king Philip II, Aristotle is engaged in raising his son Alexander, the future conqueror. In 335 BC. he returns to Athens and creates his own school, Lyceum (lyceum). In 323 BC. After Alexander's death, his teacher fell out of favor with his fellow citizens and was forced to leave Athens, and a few months later he died in his voluntary exile.

Aristotle outlined his political and legal teachings in the treatises “Politics”, “Ethics”, as well as in “The Athenian Polity”. With his students, he described and compared more than 150 constitutions and projects.

Policy is defined as the science of the highest good of man and the state. The goal of politics is happiness, the well-being of the individual and the state.

The state, according to Aristotle, is formed as a result of the natural attraction of people to communicate. The meaning of this is that a person cannot live alone, he needs contact with his own kind, to communicate with them. There are several stages of associations that people create sequentially in their natural desire to communicate. The first is a family consisting of a man, woman and children. Next is a large (extended) family - several generations of blood relatives with lateral branches. Then a village or village. Finally, the union of several villages constitutes a state (polis), the highest form of human society. In the state, people’s inherent needs for living together are realized, and the amount of benefits a person receives from communication increases. The division of labor is becoming increasingly important. This is what gives the winnings. The purpose of the state is the welfare of the people.

By people we mean only free citizens of Greek policies. He did not consider barbarians and slaves to be people. Slavery seemed natural and inevitable. Slavery is established for the benefit of both master and slave, it is a reasonable combination of mind and physical strength. Aristotle called for enslaving barbarians by force.

Private property, like slavery, is rooted in nature and is an element of the family. Aristotle was a resolute opponent of the socialization of property as an unnatural state. Private property is a virtuous principle, an incentive to work. What is beneficial to the citizen is also beneficial to the policy.

Aristotle attached great importance to the size and geographical location of the ideal state. Its territory must be sufficient to meet the needs of the population and at the same time easily visible. The number of citizens is moderate so that they know each other.

Aristotle's ideas about RIGHT are closely related to the understanding of the state.

RIGHT- these are the norms that regulate social life, giving it a certain form and stability. The most important feature of a law is its coercive power. Law, according to Aristotle, is identical to justice. The goal of law, like the state, is the common good, and it, of course, is associated with justice.

Law is not uniform in form or in origin. Aristotle identified several layers in it. He talks about natural law, which is recognized everywhere, does not need legislative registration and conditional law, i.e. about the norms established by people in the form of laws and agreements. At the same time, he distinguishes between written and unwritten laws and customs. Natural law is superior to law; Among the laws, the unwritten ones based on custom are more important.

Aristotle is a supporter of the stability of law. From his point of view, the law can be fair and unjust. However, even an unjust law is binding - otherwise there will be no order in society.

1. Polybius's doctrine of the circulation of political forms.

Ancient world

Polybius (200 -120 BC)

Polybius is the last major political thinker of Ancient Greece. The “History” he wrote in 40 books sanctifies the Romans’ path to world domination.

Polybius is not free from traditional ideas about the cyclical development of socio-political phenomena. The cycle of political life for him is manifested in the sequential change of six forms of state.

The first to arise monarchy- the sole rule of a leader or king, based on reason. Decaying, the monarchy turns into tyranny. Dissatisfaction with the tyrant leads to the fact that noble men, with the support of the people, overthrow the hated tyrant. This is how it is established aristocracy- the power of a few pursuing the interests of the common good. The aristocracy, in turn, gradually degenerates into oligarchy, where the few rule, using power for money-grubbing. With their behavior they excite the people, which leads to a coup. The people, no longer believing in the rule of kings and a few, entrust the care of the state to themselves and establish democracy. Her perverted form - ochlocracy- the worst form of state. Then the power of force returns, and the crowd that gathers around the leader kills until it goes completely wild and again finds itself an autocrat. The development of the state thereby returns to its beginning and repeats itself, passing through the same stages.

To overcome the cycle of political forms, it is necessary to establish a mixed form of state, combining the principles of monarchy, aristocracy and democracy, so that each power serves as a counteraction to the other.

At the same time, Polybius especially highlights the political structure of Rome, where all three main elements are represented: monarchical (consulate), aristocratic (Senate) and democratic (national assembly). Polybius explained the power of Rome by the correct combination and balance of these powers.

Conclusion: the political concept of Polybius served as one of the connecting links between the political and legal teachings of Ancient Greece and Ancient Rome. In his discussions about a mixed form of government, the thinker anticipated the ideas of the bourgeois concept of “costs and balances.”

1. Political and legal doctrine of Marcus Tullius Cicero.

Ancient world

Marcus Tullius Cicero (106 - 43 BC)

Cicero was a prominent ideologist of the Roman aristocracy during the period of the Republic. Unlike the Greek authors, he was not a philosopher. He came from an equestrian family (monetary aristocracy) and lived during the last period of the Republic of Rome, when the republic was moving toward decline. Born in Rome, visited Greece, studied Greek philosophy. In his socio-political views, he synthesized the best achievements of ancient Greek philosophical thought with Roman history and legal theory, and became, as it were, a “bridge” between them and the legal thought of Western Europe.

Cicero is a famous orator on judicial matters. His political orientation: conservative, advocated the preservation of old foundations; Rome at that time had a mixed republic. He opposed any individual power. The end of his life was tragic: the triumverate included him in the proscription lists (persons considered outlaws), and their head and right hand were cut off.

Cicero's main socio-political views are set out in his dialogues "On the State" and "On Laws" (54 -51 BC), "On Duties" and "On Old Age" (44 BC). This shows an analogy with Plato’s works “State” and “Law”.

Origin of the state

Cicero, following Aristotle, defends the idea of ​​the natural divine origin of society and the state. He claims that a person from birth is endowed with three properties inherent only to him: reason, the gift of speech and the need for communication. Thanks to these properties, at a certain stage of human development, various forms of joint life activity of people are formed, that is, society arises.

The primary form of social association of people is the family, from which the state is subsequently formed. Cicero saw the natural reasons for the emergence of the state, firstly, in the desire of people to realize a common interest; secondly, the need to protect property.

Among the tasks of the state, Cicero drew attention to the following:

* maintaining the inviolability of existing property relations;

* maintaining proper order;

* management of territories annexed to the state;

* ensuring the functioning of moral and religious norms and values;

Legal theory

Cicero divides law into positive and natural.

Natural law acts as an eternal law, binding on everyone. This law follows from nature. He says that neither the decrees of the Senate nor the people are capable of freeing people from the natural law: “whoever does not obey this law is a fugitive from himself.” It is not written, and has an innate character.

Cicero asks the question, what comes first: natural or positive law? The answer for him is clear - natural, because... it existed before the state.

By natural law he understood:

* do not harm others unless provoked by injustice;

* do not violate other people's property. Everyone should use common property as common property, and private property as personal property.

TEACHINGS ABOUT THE STATE AND LAW IN THE EARLY MIDDLE AGES

(X -XV centuries.) The doctrine of state and law of the early Middle Ages represents that long period in the history of European political and legal thought that is directly related to the Christian religion. Only those scientists who shared the religious and secular positions of Christianity could count on fame and recognition. This clearly defined content and orientation distinguished medieval political thought from ancient and subsequent teachings of the Renaissance.

Another source of political teachings was the socio-political thought of antiquity. The writings of Aristotle and Plato had a particularly significant influence. Medieval scientists in their own way considered questions about the form of the state, the powers of government, its relationship with classes, the role of the citizen, but at the same time they took into account the experience of antiquity. and political and legal exercises (13)Abstract >> Political Science

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