THE THEORY OF THE NATURAL JUSTICE


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The general model of the justice supposes the regional economy reproductional model and a form of equality in it, the quantitative model of the social group participation in the GNP on the basis of maximization of the general (not average) utility and the utility in economic regions, the system of progress and its criterea, the model of the common good, the procedure of decision making and its recognition in the models of economic and social balance of economic regions and the interregional core, optimum and balane, ethnic identities and identification, perfectional teleology and teleology of expanded reproduction of ethnic groups and ethnic families in economic areas (13 of them in Russia instead of 85 subjects of the Federation), and not to provinces and republics, cycles of vertical and horizontal mobility, restrictions and termination of migration and expanded reproduction of ethnic groups, antinomy of nonviolent action in Russian history.

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Introduction. All concepts of justice actually deny the general theory of justice and do not contain either the reproduction approach or system of justice that includes the universal, common, private, evolution justice, the justice of generations, historical, ethnic justice, justice in the programs of action (i.e. justice is above efficiency and rghtness is above good, efficiency is understood as private, not as general and reproductive), justice in the cycles of history and reproduction in space-time, regions of reproduction, international justice, denying the possibility of general international justice in principle or not considering it as J. Rawls. The objects of the research are the reproductive models of races and ethnicities, their evolutionary and historical interaction and their form of justice as compatibility, deductibility, following the subjects of social structure and the human-social process of dynamics. The subjects of the research are a) the theory of justice and injustice, b) the system of forms of justice c) the prospects for the development of the humanity and Russia in conditions of progressive injustice. The aim of the study is to create a system of forms of justice as a natural meta-language for the introduction of these forms into the Constitutional and the civil law of Russia and the world, defining the content of the object language of the right as the basis for the management and construction of just societies, societies in which the teachings of Krishna, Buddha, Lao Tzu, Confucius, Zhuang, Zoroaster, Christ, prophet Muhammad are compatible. The objectives of the study are to introduce a reproductive approach to the study of justice and the creation of a system of forms of justice in the areas of ethnoracial societies and activities, including geopolitics. The hypothesis of research is the following: if we choose the model of simple and extended reproduction of races and ethnicities on the spatiotemporal basis of a form of life, with participation of subjects of social structure in GDP of society and economic taxonomies in the interaction (which includes compatibility, deductibility, following in the form of life of races and ethnicities), it is axiomatic of that reproduction to be the natural form of equity and historical justice and humanity, truth, equality, the functional forms of justice, of freedom, allowing to realize the creative potential of subjects of social structures in aspects of the discoveries and inventions, of morality, their perfection, providing the development of the homo sapiens species, overcoming intentions of formation of the homo debilic species. Sources of research The study is based on the texts on the theory of economic and social reproduction of economy, of races and ethnic groups, the works on the social-economic and social-cultural dynamics in the evolution of races, of ethnic groups, of populations and social processes, of population in space-time taxonomic units of the form of life of peoples, the texts of world philosophy, the theory of law and natural law, of international law, of philosophy and theory of evolution and history, considering the problems of justice in the aspects of theoretical, fundamental, empirical, applied science and the science of development. These are the texts of authors and peoples who study the problems of economy, of social, political, migration, social-cultural, ethnic, educational, religious spheres of society, of justice, of the theory of social contract and the rights of peoples to armed displacement of unfair and immoral power, the texts of the ancient Egyptian religion, Ancient Greece, Herodotus and Thucydides, Socrates, Plato, Aristotle, Frasima, natural law of Rome, Lao Tzu and Confucius, Christ, prophet Muhammad and St. Augustine, St. Thomas Aquinas, the great Charter of liberties of 1215, T. Hobbes, G. Locke, G. Grotius, F. Voltaire, J. Rousseau, E. Condillak, A. Lincoln, "Declaration of independence of the USA" 1776, French "Declaration of human and citizen rights" 1789, K. Marx, F. Engels, V. I. Lenin, I. V. Stalin, K. Schmitt, ethnic laws of Ancient Greece, countries of the East, Ancient Rome, Russia, the West, theory N. Y. Danilevsky, Vl. Soloviev, B. N. Chicherin, the theory of economic zoning of Russia by N. N. Kolosovsky, the theory of the current French Constitution of 4 October 1958, Mahatma Gandhi. The philosophical basis of the research includes the theory and the methodology of the substrate approach, realism, eternalism, not nominalism, not temporalism. Theoretical study is based on the Plato’s doctrine of equality in the model of an ethnocultural state, of the measures of common and private property with the direct participation of everyone in legislation and decision-making. Important is the equality of logos (i.e. reproductive models and types of thinking), forces and proportionality. We use Aristotelian theory of general equity of participation in the ethno-cultural community, common ownershi, equality as citizens, private justice (exchange and merit), theory of reproduction and property in the structure of economic areas. Research methodology includes the unity of objective political economy (theory of surplus value, profit, property norms) and subjective economy, utility, general and average usefulness, needs, motivation, but in the model of economic zoning of races and ethnicities in geopolitical forms of life in the space-time of the Planet. Research methods. The substrate-structural-functional isomorphism of the system of activity of races and ethnic groups in the competitive war of peoples in history for survival and the taxonomic spatial-temporal structure of ethnic groups in the forms of life, establishing correlations between the general, common, private, evolutionary, historical, ethno-reproduction, in the targeted action programs, in the cycles of history, in international relations, in the forms of justice. Method of research. The original synthetic principle: justice as the ratio of compatibility, deductibility, the following types of matter and life in the form of life, local development, in Eurasia. Basic analytical system includes the universal model of justice, the general model of justice, the private model of justice, the evolutionary model of justice, the historical models of justice in the allocated spaces-times of local development, the ethno-reproductive model of justice, the justice in the cycles of history in the spheres of society and activities, the geopolitical model of international justice in codified form, the divine justice. Secondary analytical systems include the models of equality / inequality and justice / injustice in social-economic, social-political, social-demographic, social-migration, social-cultural, social-ethnic relations, historical models of justice in the history of mankind. The substantive synthetic principle is a natural reproduction model reproducing in compatibility, deductibility, following all kinds of life and historical system of equality, the form of the Russian people as a cultural-historical type, two hyperethnoses and a superethnos, and a natural reproduction model and ethno-cultural models of social justice in compatibility, deductibility, following in Eurasia. The adjunct principle is the geopolitical model of justice as a form of preserving the diversity of life forms and cultures and the model of overcoming the models of injustice of the becoming kind of homo debilis, the basic structure of the Constitution as a subject form of natural justice. 1. The development of the problem. General philosophical theories of justice in the history of science. 1). The theory of justice has got an endless literature dating back to Krishna, Nagarjuna, Buddha, Zoroaster, Lao-Tzu, Confucius, Socrates, Plato, Aristotle, Frasimach, Roman law, Christ, Muhammad, J. Calvin and M. Luther. 2). The theory of absolute equality in the Teaching of Christ as the basis of jus-tice in the nature and God. 3). Plato's doctrine of equality in the model of the ethno-cultural state, of the measures of the common and the private property with the direct participation of everyone in the legislation and in the decision-making. Equality of logos (reproductive models and types of thinking), forces and proportionality. 4). Aristotelian theory of the general justice of participation in ethno-cultural community, common ownership which means equality as citizens) and the private justice (exchange and merit). The quantitative aspect of Aristotle's theory of justice is the following: in relation to the nature of the man is the universal justice, and in relation to the merit and dignity is the proportional justice (i.e. the proportional inequality, but between the equal in respect of citizenship and participation in decision-making by the power and the court) [1, p. 149-153]. It is the "fair equality" in the system of people and the exchange [1, p. 150]. 5). The theory of justice in the Roman law and in the natural law (i.e. the corre-spondence of the justice law to the legal equality, including access to the private and the common property, to the social positions, and the right that does not correspond to the justice is not the right but the disempowerment). The natural right presupposes collectivity, equality and justice, common and private property (the property as the justice is the will of the ethnic group), the expediency, the truth and usefulness in unity, the right and the law corresponding to the justice, the necessary expedient coercion that is merely complementary to the natural prepositive law-abiding behavior. In Rome, aequum jus (the equal and fair law) and jus iniquum (the law that does not meet the requirements of equal justice) were opposed [2, p. 96]. 6). The theory of the social contract (it is concluded not between the people and the government but between the subjects of the social structure of the race and the ethnicity by the codification of the quantitative model of the justice in the Constitution). The quantitative model of the justice is defined as the ratio of the normalized social wealth to the total rather than the private efficiency, to the total rather than the average GDP value. The normalized social wealth is the product of the indices of the fairness and the overall effectiveness, suggesting a quantitative measure of the participation of each entity of the social structure in the GDP and the taxonomy of the spatio-temporal units of the people, while striving to ensure that 50% of the population own 50% of GDP, and every ethnic group in the world GDP had a share sufficient for its perfect development, self-preservation and expanded reproduction. Absolute sovereignty of the ethnic group on the rights of the 1st generation (political), 2nd generation (social), 3rd generation (fraternity or equality and priority of the natural freedoms and their obligations over the legal), 4th generation (cultural and historical types, super-ethnic groups, ethnos), 5th generation (world economic systems such as the EU, USA, China, India, Russia, humanity as a species of homo sapiens, fighting with the species of homo debilis in themselves and races, ethnos, classes, social groups) when primacy is the rights of the ethnic group regarding the rights of the individual and the absolute of not the right but of the natural prerogative of the ethnic group, the superethnos to replace the system, power, people in power at any historical moment when the ethnic group considers it necessary on rational and moral grounds. A. Lincoln declared: “This country, with its institutions, belongs to the people who inhabit it. Whenever they shall grow 10 weary of the existing government, they can exercise their CONSTITUTIONAL right of amending it, or their REVOLUTIONARY right to dismember or overthrow it” [3]. 7). The theory of justice of J. Rawls. Justice is not a property of the law, as it took place in history before the law and will take place after the law. Justice is a) the psychogenetic form of eusociality of the species of homo sapiens that is overcoming becoming homo debilis (focusing on the ethnic self-interest, the property, the power, the hierarchy and the dominance), b) the form of the reproduction of ethnoracial models as an invariant of their expanded reproduction and perfect compatibility, deductibility, following of the local developments of the races and the ethnicities and maintaining the necessary in the evolution of the diversity of races in the species of homo sapiens. The species of homo debilis will not have any racial and ethnic differences. The justice in the understanding of J. Rawls means the western human rights and the inequalities, which on the basis of the private property and the segregation of the eastern peoples, maximize equity as an average utility for the middle class of the United States and the West, in this sense, equity (inequality and not the development of ethnic groups) is higher than the efficiency while the correctness (the American domination in the world) is higher than the benefit associated with the non-effective and non-socially responsible use of the private property (the principle of honesty) regarding securing the big business system and the world domination of the United States, justifying the policy of just wars against the non-liberal peoples and the form of a global world economy allowing the United States and the EU to eliminate the industry of other countries creating a social space for the development of western colonialism and neocolonialism, the American system of liberal fascism [4]. 8). Concerning Soviet authors, our attention belongs to the concepts of I. Da-vidovich (the ideal of justice as the equality and its relative implementation), Z. A. Berbeshkina (the justice and its implementation in the model of the common ownership). The modern author G. Yu. Kanarsh understands the justice as a discourse and as the implementation of the liberal doctrine of human rights in the social state of the Russian Federation. But these concepts are not original with respect to the liberal doctrine of human rights [5]. II. General theories of justice. 1). The natural (universal) model of justice (including environmental justice model) is based on the expression of race and ethnicity as the subject of the ownership of their conditions of expanded reproduction and the extent of acceptable private ownership, self-realization, the form of truth, the development model, the selforganization, the identity and the identification in the ethnicity, the teleology of perfection, the antinomies of non-violence in action [6; 2; 4; 7; 8; 3]. The theory of justice being developed should introduce a system of justice based on the modeling of the natural economic and the regional reproductive model of the form of life in Eurasia and the world and analyze the resulting general and private real economic, social, political, legal, cultural, educational, religious problems of Russia's development in the natural model of justice in Eurasia, adequate to the Russian people and its reproductive model. 11 2). The general model of justice assumes the economic-reproductive model of the district and the form of equality in it, a quantitative model of participation of social groups in the GDP on the basis of the maximization of the average and the overall usefulness and utility in the economic areas, a system of progress and its criteria, the model of the common good, the procedure of the adoption of decisions (and recognition) in a model of economic and social balance of economic regions and interregional core, the optimum and the equilibrium, the ethnic identity and identification, the perfectional teleology and the teleology of expanded reproduction of ethnic groups and ethnic families in economic areas (13 in Russia instead of 85 subjects of the Federation), rather than to the provinces and republics, the cycles of the vertical and the horizontal mobility, the restrictions and the termination of migration and the expanded reproduction of rhe ethnic groups, the antinomy of nonviolent action in Russian history. 3). The private model of justice implies equality and realization of the rights of ethnic citizens, work on diploma, social responsibility of business and expensive labor force, justice in activities and industries, justice in the court system, justice in the system of firms, justice in the teleology of government policy, adaptation cycles, the system of recognition i.e. self-actualization and creativity, discovery and invention. The theory of justice in the reproductive aspect for the first time examines in connection justice within countries, international justice and efficiency, and the anti-legal nature of the modern international law (the right of force) and the USA and EU sanctions against Russia and other countries [2]. 4). The evolutionary and psychogenetic model of justice considers the relation-ship of equality in the reproduction of the creative potential of races and ethnicities and psychogenetic foundations of justice i.e. generation in the areas of the brain namely the caudate nucleus, the putamen, the island of intentions of the common good, efficiency, feelings of guilt and injustice, the denial of biological inequality as the basis of social inequality; the maintenance of the genotype; functional prototype; their expanded reproduction in the evolution, in the natural and artificial selection, the stabilizing and changing selection; the generation of excess energy and information in biological species homo sapiens, overcoming the species homo debilis in itself; the development of ethnic families, ethnic and biological identity and identification in the race and ethnicity basing on the systems of gallogroups, the relationship of inheritance; the teleology of perfection; the cycles of interaction of the psychophysical arc, the genetic arc, and arc of consciousness; a form of survival of races and ethnicities, their development of language systems. A. Maslow substantiates the reduction of justice to the biological injustice in the model of vulgar understood genetics. A. Maslow justifies the genetic nature of inequality and injustice. We must stop "referring to the social injustice. As we attach less importance to social injustice, we will realize that "the biological injustice" takes its place, determined by the fact that children are born with different genetic potential.".. "we will be ready to accept the modest potential. Who is to blame for the fact that the child was born with a sick heart or weak kidneys, or with neurological disorders? If only nature should be blamed for this, how would it affect the individual's sense of self-worth, which "nature itself unfairly treated?" [Maslow, 2006: p. 27]. And it is a 12 humanistic psychologist who asserts it?! Self-actualizers are chosen, healthy, mature, successful genetically, developed. Not self-actualizers are not chosen, not mature, not genetically successful, not developed, not healthy. By A. Maslow there are 8% of the chosen self-actualizers, and the remaining are supposed to serve them and have to put that injustice is biological, not social [9, p. 324]. It's a system of fascism. 5). Historical justice is based on the objective, non-constructivist model of the history of some space-time as a local development, in Russia-Eurasia and the compatibility of this local development with other local developments; the justice as an axiomatics of the reproductive model; the models of historical truth in the allocated space-time; the models of the succession of the historical form of life of a certain people or a group of ethnic groups and models of ethnic progress-regression, transgression; the identity and identification in the evolution, history, ethnogenesis and demogenes in the ethnicity; the teleology of survival in history; the historical periods realization of the equity; the rectification of historical injustices in the future and the present is assumed. 6). Ethno-cultural and functional models of justice reproduce relations of ex-tended reproduction of races and ethnic groups in their macro- and micro-social structure in their local development in special reproductive spaces-times and types of evolution and history. This is the Russian model of justice based on the economic regions and their common ownership; the model of the Russian type of personality; the form of Russian science; the scheme of the interaction of the economic regions; the form of self-organization within the economic areas; the form of identity and identification in Russian superethnos and seperatness; the teleology of the Russian forms of life; the cycles of Russian history and justice; the antinomy of non-violent and geopolitical actions. 7). Models of justice in the target systems of life forms of races and ethnic groups. Teleology: the reproduction of race and ethnicity; the creative ethnic identity; science; in the areas of society; self-organization; the relations of identity and identification; types of activity; the forms of natural life in the cycles of history; the systems of security in the antinomies of non-violence. 8). Models of justice in the cycles of ethnic history. Court systems in history. The system of justice in the cycles of history includes socio-ethnic, socio-economic, socio-professional, socio-political, socio-demographic, socio-migration, socio-educational, socio-cultural, socio-religious, socio-tectological and praxeological. 9). Justice in international relations implies the principle of equality of races and ethnic groups in the primacy of the internal model of justice with respect to the international law on the basis of education, the common European law of the Council of Europe; the equivalence of exchange; the retribution; the form of treaties; the codification of a form of equivalent exchange in international relations, support of racial-ethnic identity and identification and the natural spatial-temporal reproductive models of ethnoses; the perfection of races and ethnic groups; the natural cycles of life; the system of prohibition of violence and wars, armies, sanctions against ethnic groups, export of human rights outside of the local development territories. 13 10). Divine justice assumes the form of Righteousness in the Doctrine of Christ and Christology; the form of absolute equality and a holistic personality, with the exception of the income inequality and the inequality in education; the truth in the doctrine of Christ; the system of common ownership of the races and ethnic groups as a possession, while the property belongs only to God; the selforganization of ethno-racial communities; racial-ethnic identity and identification and compatibility, deducibility, the following of ethnic groups; the teleology of struggle for the realization of the teachings of Christ; the natural cycles of life; the antinomy of non-violent action in Christ in compatibility with the teachings of Krishna, Buddha, Lao Tzu, Confucius, Chuang Zhou, Zarathustra, Muhammad. 11). All three forms of justice (historical, international, divine) are realized in the historical scheme of economic zoning and natural national state and interaction of ethnic States. "Of all the people I am closest to the son of Mary. As for the prophets, they are (like) brothers of the same father and different mothers, and there was no prophet between me and him (Isa and Muhammad)." "Of all the people in this world and the eternal world, I am closest to Isa the son of Mary. The prophets are brothers (same father); their mothers are different (race and ethnic groups [10]), and their religion is one" [11, p. 127-128)]. "And do not dispute with the people of the book except by what is best, except those of them who are unjust, and say, 'we believe in what has been sent down to us and sent down to you. And our God and your God are one, and we surrender to him" (Quran, 29 Spider, 45 (46). "Those who believe and do not put their faith in the wrong, for them it is a safety issue, and they are on the right track" (Quran, 6 Cattle, 82 (82). "Verily, man is very unjust, very ungrateful" (Quran 14 Abraham, 37). "Yet the believers were together and had all things in common; and they sold their possessions and goods, and parted them to all men, as every man had need" (Acts 2: 44-45). "And it is said, 'I am silver And I am gold,' the word of the Lord of Tsvaot (Aghay (Hagai) 2: 8).".. for all the earth is Mine" [Gen. 19: 5]. "For the earth is the Lord and the fullness thereof" [Psalms 10: 26]. III. Results and discussion. 1. Results. 1). The basis of the theory of justice is the main axioms of the simple and the extended reproduction in the space and time, they set the form of value and the property of the cultural and the historical type, hyper-ethnos, super-ethnos in the continent type of economy in Russia and the ocean type of economy in Europe and the United States 2). The natural justice is a system of forms of justice including universal, gen-eral, private, evolutionary, historical, ethno-reproductive, in the target systems of the historical action of peoples, in the cycles of evolution and history, the form of the international and codified justice. 3). The operational concept of justice is the ratio of the social wealth of eco-nomic regions and superethnos to the efficiency and the normalized social wealth of the economic regions i.e. the product of the indices of justice (implementing the Lorenz curve) and efficiency, satisfying the criterion of optimization of interregional core, balance, optimum of 13 economic districts and their branch of pro- 14 portionality in domestic and international division of labour (necessary is the mathematical model of the equilibrium of 13 economic regions and the indicative planning form of the economy of Eurasia and the 13 economic regions). 2. Discussion. 1). The concept of justice determines the form of production functions. The linguistic form of the production function has the following form. Y=EАNIPRKαLβ. Within this formula the E signifies the orgfunction appropriate to the spatial and temporal structure of Eurasia (i.e. 13 economic regions instead of the 85 regions of the Russian Federacion); I means excessive information which is not synonimous to unnecessary and which is not included in the the invention and discovery; Y is for the gross product of the company; A is for a form of ownership involving a form of outsider, not the insider as in Russia and involving also venture capital, as well as the social besides the private efficiency, the system of property rights adequate to the scientific and technological progress, to the discovery and invention, N signifies the person owning ethnic literary language, and the concept of justice in it as the inventor and the discoverer, alongside this the businessman creating organisational functions and changing the structure of the corporation in accordance with the scientific and technological progress and the market situation; K means the capital; L signifies expensive labor forse (qualification, not cheap as in Russia, speaking Russian literary language and realizing the concept of justice); R is for the axiom of equilibrium in the economics and regional organisational function; α means the growth of K to increase by 1% of profit; β is for the growth of skills and numbers of the complex expensive labor to increase by 1% of net profit; P signifies the model of ethno-reproductive justice in the Constitution and on this basis the protest movement forcing the class of capitalists to carry out the disposal of funds and the renewal of the fixed capital, to seek a form of productivity growth and the qualification of expensive labor force, to bear social responsibility, to form an expensive labor force that knows the literary language and the concept of justice, to be responsible for the family and the presence of three children in it, to implement the functions of taxes, the productivity growth, innovations, the renewal of fixed capital and not the transfer of profits to wealth for a non-productive consumption, the function of justice (justice as the ratio of normalized social wealth to efficiency while the normalized social wealth is the product of indices of equity and efficiency with the equity above efficiency, and the correctness above benefit). Outside of the protest movement and the growth of justice capitalism cannot develop. 2). John. Rolls suggests maximizing of the average utility. Institutions should be organized in such a way as to maximize the weighted sum of expectations of the representative individuals naturally ignoring ethnic and Eastern ethnic groups. On the contrary, the institutes are organized in such a way as to maximize the overall utility and expectations a) of the super-ethnos, b) ethnic groups, c) ethnic personalities in super-ethnos, d) of all subjects of the social structure in the model of justice, correctness, efficiency of the cultural and historical types. IY. Summary. 1. The terms of justuce is logically a relation of compatibility, deductibility, following of the superethnos and ethnic groups in the ethno-cultural reproduction model in the space - time in the teleology of the creative abilities of ethnic groups, 15 their education, health and expanded reproduction as a whole on the basis of ethnic families, for example, reproduction in the Russian cultural - historical type of all ethnic groups of Eurasia. 2. This compatibility relation supposes compatibility, deductibility, following of the teachings of Krishna, Buddha, Zoroaster, Lao Tzu, Confucius, Christ, prophet Muhammad in the language of the antinomian logic. 3. It is impossible to implement a particular form of justice / injustice without optimizing the system of forms of justice: universal, general, private, evoltionarypsychogenetic reproduction of the species homo sapiens overcoming the species homo debilis, focused on the private property, power, hierarchy and dominance, historical justice and rectification in the history of the acts of injustice (those of the American people toward the Natives, the Russian people against the Chukchi, etc.), ethnopsycology form of justice (that is the extended reproduction of each ethnic group and its system of health and education without exception); justice in the programs of action and activities, justice in the cycles of evolution and history, form of international codified justice. 4. The form of ethnic morality and ethics as a psychogenetic basis of the natu-ral justice. Y. Conclusion.The system of forms of justice: universal, general, private, evo-lutionary and psychogenetic and intergenerational, historical, ethnic, in targeted programs of social action, in cycles of transformation, in geopolitics and international relations, law, the content of which forms an economic and regional reproductive model; axiomatics of reproductive models that set quantitative parameters of justice; bringing to compatibility, deducibility and following of the ethnic models of justice corresponding to the axioms of the reproduction model within which the problems of sociocultural dynamics are considered as a functional modularization of the relations of justice in Eurasia and the world. YI. Recommendations. The concept of justice is concretized in its legal form- that is justitia (equality of subjects of the social structure in relation to GDP, proportionality, equivalence, maximization of general and average utility, general will, general and private property of the labor and of the means of labor, the one who owns the means of labor and the one who changes the product take part in the propriety and in the teleology of the extended reproduction of the ethnicities). It is necessary to present the system of forms of justice in the basic structure of the Constitution. This structure is the right as the justice, but not the right or the law in general. Justice as the basic structure of the Constitution contains: a) social foundations and justice, the form of morality, the form of the ideal of the system, the form of religion, the method of acceptance of the Constitution; b) the form of rights and freedoms; c) the form of common and private property in the space-time of the local development, d) primordial tradition as a way to preserve the identity, the form of extended reproduction of the race and the ethnicity, the form of the university 16 and the school, the form of the internal / external sovereignty of the race and the ethnicity of the people, the right to the armed resistance to the oppression of the internal and external nature, d) the procedure of participation of all ethnic groups and strata of the social structure in decision-making, e) the identification and the identity in the race, the ethnicity, the family, g) the teleology of expanded reproduction and perfection of the race and the ethnicity, h) cycles of correction of the Constitution, changes and methods of change of power and people in power by an easy way, the procedure of term and limitations of majoritarily, k) the model of international justice in a codified form, directive principles of government policy. Justice is a substrate constitutive property of the law. If the law and the Constitution do not have a model of justice, the law is not the law, but is merely jus iniquum, not aequum jus. This is not a right like the appropriate lex law in the community. The laws, as the will of the oligarchic group, adopted in a majority, must not be implemented and must be repealed by the people and the state. Justice involves the accumulation of sources of law that are myth, custom, law, public order, oral and written law in the state and international relations, not a general solution, but a particular without specification in indicative and procedural law, not in normative law.
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About the authors

A. A Gagaev

Mordovian State Ogarev University

Email: gagaev2012@mail.ru
GAGAEV Andrei Aleksandrovich - Doctor of Philosophy, Professor of the Depart-ment of Ogarev Mordovia State University

A. A Osmushina

Mordovian State Ogarev University

Email: 98761985@mail.ru
OSMUSHYNA Anastasia Andreevna - Candidate of Philosophical Sciences, As-sociate Professor of the Department of English for Professional Communication of Ogarev Mordovia State University

P. A Gagaev

Penza State University

Email: gagaevp@mail.ru
GAGAEV Pavel Aleksandrovich - Doctor of Pedagogical Sciences, Professor, Professor of the Faculty of Pedagogy of the Penza State University.

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