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Advantages and disadvantages of the civilizational typology of the state. Typology of States: Formational and Civilizational Approaches Civilizational Approach to Types of State

The civilizational approach (lat. Civllis - civil, state) is an analysis of social development, when the history of a people is considered not by itself, but in comparison with the history of other peoples, civilizations.

Unlike the theory of socio-economic formation, the civilizational approach is applicable to the history of any country, people, group of countries, etc.

This theory largely takes into account the experience of other schools and trends, is of a comparative (comparative) nature.

History should not be a chronicle of the fate of the state, peoples, but a description of the "cycle", that is, the birth, prosperity and death of world civilizations.

This approach helps to identify the intrinsic value of society, its place in world history and culture, makes it possible to get rid of the rigid attachment of any historical and cultural phenomena to economic interests, the mode of production.

Another concept used to record the stages of development of a society is "civilization". It is most often used in modern science and journalism and comes from the Latin word "civilis", which means "state, civil, political."

In modern scientific literature, civilization is interpreted:

As a synonym for the concept of culture;
a type of society that differs from savagery and barbarism by the social division of labor, written language and a developed system of state and legal relations;
a type of society with a material and spiritual culture characteristic only of it.

Modern social science prefers the latter interpretation, although it does not oppose it to the other two. Thus, the concept of "civilization" has two main meanings: as a separate society and as a stage in the development of mankind that originated in antiquity and is currently continuing. The study of the history of society on the basis of this concept is called the civilizational approach to the analysis of human history.

Within the framework of the civilizational approach, there are several theories, among which there are two main ones:

Local civilizations;
world, human civilization.

The theory of local civilizations studies historically established communities that occupy a certain territory and have their own characteristics of socio-economic and cultural development. Local civilizations may coincide with the borders of states, but there are exceptions, for example, Western Europe, consisting of many large and small completely independent states, is considered to be one civilization, since with all the originality of each state, they all represent one cultural and historical type.

The theory of the cyclical development of local civilizations was studied in the XX century. sociologist P.A. Sorokin, historian A. Toynbee and others.

So, A. Toynbee identified more than 10 closed civilizations. Each of them passed in the development of the stage of emergence, growth, breakdown, decomposition. The young civilization is energetic, full of strength, contributes to a fuller satisfaction of the needs of the population, has a high rate of economic growth, progressive spiritual values. But then these possibilities are exhausted. Economic, socio-political mechanisms, scientific and technical, educational and cultural potentials are becoming obsolete. A process of breakdown and disintegration begins, which manifests itself, in particular, in the escalation of internal civil wars. The existence of civilization ends in death, a change in the dominant mud of culture. As a result, civilization completely disappears. Thus, mankind does not have a common history. No existing civilization can be proud of the fact that it represents the highest point of development in comparison with its predecessors.

Major civilizations include:

Western;
Orthodox Christian in Russia;
Iranian and Arabic (Islamic);
hindu;
far eastern.

This also includes such ancient civilizations as the Sumerian, Babylonian, Egyptian, Hellenic and Mayan civilizations. In addition, there are minor civilizations. Unlike earlier life of modern civilizations, according to Toynbee, is longer, they occupy vast territories, and the number of people covered by civilizations is usually large. They tend to spread through the subjugation and assimilation of other societies.

In the theory of world, common human civilization, its individual stages (stages) are distinguished.

Famous American scientists D. Bell, O. Toffler, Z. Brzezinski and others name three main stages in the global civilization process:

Pre-industrial (agricultural);
industrial, which was initiated by the first industrial revolution in Europe;
postindustrial (information society), emerging with the transformation of information technology into a determining factor in the development of society.

Characteristic features of the pre-industrial (agrarian) civilization:

The predominance of agricultural production and natural exchange of products;
the overwhelming role of the state in social processes;
rigid class division of society, low social mobility of citizens;
the predominance of customs and traditions in the spiritual sphere of society.

Characteristic features of an industrial civilization:

The predominance of industrial production with the growing role of science in it;
development of commodity-money relations;
high social mobility;
the growing role of individualism and individual initiative in the struggle to weaken the role of the state, to increase the role of civil society in the political and spiritual spheres of society.

Postindustrial civilization (information society) has the following characteristics:

Automation of production of consumer goods, development of the service sector;
development of information technology and resource-saving technologies;
development of legal regulation of social relations, striving for harmonious relations between society, state and individual;
the beginning of attempts to intelligently interact with the environment, solving global diverse problems of mankind.

A civilizational approach to history

Another concept that claims to be universal coverage of social phenomena and processes is the civilizational approach to the history of mankind. The essence of this concept in its most general form is that human history is nothing more than a set of unrelated human civilizations. She has many adherents, including such famous names as O. Spengler (1880-1936), A. Toynbee (1889-1975).

At the origins of this concept, however, like the previous one, was the Russian thinker N. Ya. Danilevsky (1822-1885). In the essay “Russia and Europe. A look at the cultural and political relations of the Slavic world to the German-Romanesque ”, by the way, not yet fully appreciated, he expressed a new, original view of the history of mankind. According to Danilevsky, the natural system of history consists in distinguishing between cultural and historical types of development that took place in the past. It is the totality of these types, by the way, not always inheriting each other, that constitutes the history of mankind.

In chronological order, the following cultural and historical types are distinguished:

1) Egyptian,
2) Chinese,
3) Assyrian-Babylonian-Phoenician, Chaldean, or ancient Semitic,
4) Indian,
5) Iranian,
6) Jewish,
7) Greek,
8) Roman,
9) neo-Semitic, or Arabian,
10) Germanic-Roman, or European.

Perhaps, two more American types can be ranked among them: Mexican and Peruvian, who perished by violent death and did not manage to complete their development. " It was the peoples of these cultural and historical types that jointly made the history of mankind. Each of them developed independently, in its own way, in accordance with the peculiarities of their spiritual nature and the specifics of the external conditions of life. These types should be divided into two groups - the first includes those that had a certain continuity in their history, which in the future predetermined their outstanding role in the history of mankind. These successive types were: Egyptian, Assyrian-Babylonian-Phoenician, Greek, Roman, Jewish, and Germanic-Roman, or European. The second group should include the Chinese and Indian civilizations, which existed and developed completely in isolation. It is for this reason that they differ significantly in the pace and quality of development from the European one.

For the development of cultural and historical types, or civilizations, certain conditions must be observed, which, however, Danilevsky calls the laws of historical development.

He refers to them:

1) the presence of one or more languages, with the help of which a tribe or family of peoples could communicate with each other;
2) political independence, which creates conditions for free and natural development;
3) the originality of each cultural and historical type, which is developed with a greater or lesser influence of alien, preceding or modern civilizations;
4) the civilization inherent in each cultural-historical type then only achieves completeness, diversity and richness when the ethnographic elements that make up it are diverse - when they, not being absorbed into one political whole, using independence, constitute a federation, or a political system of states;
5) the course of development of cultural and historical types is most closely similar to those perennial single-fruited plants in which the growth period is indefinitely long, but the period of flowering and fruiting is relatively short and once and for all depletes their vitality.

Subsequently, the civilizational approach was filled with new content, but its foundations, formulated by Danilevsky, essentially remained unchanged. In Spengler, this is represented in the form of a multitude of cultures, independent of each other, which underlie state formations and determine them. There is no single world culture and cannot be. In total, the German philosopher has 8 cultures: Egyptian, Indian, Babylonian, Chinese, Apollo (Greco-Roman), magic (Byzantine-Arab), Faustian (Western European) and Mayan culture. The emerging Russian-Siberian culture is on its way. The age of each culture depends on its internal life cycle and spans about a thousand years. Completing its cycle, culture dies and passes into a state of civilization. The fundamental difference between culture and civilization lies in the fact that the latter is synonymous with soulless intellect, dead "extension", while the former is life, creative activity and development.

Toynbee's civilizational approach manifests itself in comprehending the socio-historical development of mankind in the spirit of the cycle of local civilizations. Following his predecessors, Toynbee denies the existence of a single history of mankind and recognizes only separate, unconnected, closed civilizations. At first, he counted 21 civilizations, and then limited their number to 13, excluding minor ones that did not take place or did not receive proper development. All existing and existing civilizations in their quantitative and value parameters are essentially equivalent and equivalent. Each of them goes through the same cycle of development - emergence, growth, breakdown and decomposition, as a result of which it perishes. Identical, in essence, are the social and other processes occurring in each of the civilizations, which makes it possible to formulate some empirical laws of social development, on the basis of which it is possible to cognize and even predict its course.

So, according to Toynbee, the driving force of social development is the "creative minority", or "thinking elite", which, taking into account the conditions prevailing in society, makes the appropriate decisions and makes the rest of the population, which is, according to in essence, inert and incapable of creative original activity. The development and flourishing of civilization directly depends on the ability of the "creative minority" to serve as a kind of model for the inert majority and to carry it along with its intellectual, spiritual and administrative authority. If the “elite” turns out to be unable to solve in an optimal way the next socio-economic problem posed by the course of historical development, it turns from a “creative minority” into a dominant minority, which makes its decisions not through convictions, but by force. This situation leads to the weakening of the foundations of civilization, and subsequently to its death. In the twentieth century, according to Toynbee, only five major civilizations survived - Chinese, Indian, Islamic, Russian and Western.

Civilizational approach of the state

The founder of this approach was the English scientist Toynbee.

This approach is based on the typology of cultures, and the concept of civilization as a group of cultures belonging to the same cultural type is highlighted.

Civilization is a socio-cultural system that includes not only the socio-economic conditions for the life of society, but also the spiritual, ethical, religious, and cultural basis.

Toynbee gave such a definition of civilization: a certain type of human community, which has common features in the field of religion, architecture, painting, customs, language, i.e. culture in general.

According to Toynbee, the entire world history has 26 civilizations (Egyptian, Chinese, Western, Orthodox, Arab, Mexican, etc.).

Initially, the most ancient civilizations arose, each of which was unique in its own way (ancient Egyptian, antique).

These civilizations interacted with each other, which leads to the formation of medieval types of civilizations (European, Arab, etc.). Each of the medieval civilizations included several countries with common features.

Later, on the basis of these civilizations, a modern civilization is formed with a single socio-cultural base, including elements of traditional culture.

This approach is based on the idea of the unity of the modern world, on the priority of universal human values, civilization is now understood as a set of material and spiritual achievements of society based on reason and justice, which are outside the framework of specific social systems. The integrity of civilization is determined by the interaction of technology, social organization, religion and philosophy.

Advantages:

Provides an opportunity to explain the reasons for the existing differences between states belonging to the same CEF;
- focuses on the knowledge of social values inherent in a particular society;
- much richer and multidimensional than the formation one, since allows us to consider the state not only as an organization of the political domination of one class over another, but also as a great value for society.

Disadvantages:

The term "civilization" is ambiguous and contradictory;
- the given approach ignores the leading role of the economic base in relation to the superstructure.

Civilizational approach to the study of history

The civilizational approach to the study of history (the theory of "local civilizations") is one of the criteria for the approach to the study of history.

There are several options for a civilizational approach:

1. The concept of "civilization" coincides with the industrial stage of development.
2. Instead of the concept of "civilization", the concept of "cultural-historical type" is introduced.
3. The concept of "civilization" is the main typological unit of history.

The principles and approaches to the study of history using the concept of "civilization" were developed by the English historian, philosopher and sociologist A.D. Toynbee. In his opinion, the history of mankind is a set of histories of individual local civilizations that go through the stage of emergence, growth, breakdown, decay and death. The impetus for the development of civilizations are the problems facing society ("challenge"). These can be difficult natural conditions, the development of new lands, the invasion of the enemy, social oppression, etc. Society must find a "response" to this challenge. The factors that determine civilization are: geographic habitat; farming system; social organization; religion and spiritual values; political personality; a special mentality that allows you to perceive and be aware of the world and yourself.

This approach started in the 18th century. Vivid adherents of this theory are M. Weber, O. Spengler, A. Toynbee, and others. In domestic science, his supporters were K.N. Leontiev, N. Ya.Danilevsky, P.A. Sorokin. The word “civilization” comes from the Latin “civis”, which means “urban, state, civil”.

From the point of view of this approach, the main structural unit is civilization. Initially, this term was used to denote a certain level of social development. The emergence of cities, writing, statehood, social stratification of society - all these were specific signs of civilization.

In a broad concept, civilization is generally understood as a high level of development of social culture.

Until now, adherents of this approach are arguing about the number of civilizations. N. Ya. Danilevsky identifies 13 distinctive civilizations, A. Toynbee - 6 types, O. Spengler - 8 types.

A number of positive aspects stand out in the civilizational approach:

The principles of this approach can be applied to the history of a particular country, or a group of them. This methodology has its own peculiarity, in that this approach is based on the study of the history of society, taking into account the individuality of regions and countries.
- This theory assumes that history can be viewed as a multivariate, multi-line process.
- This approach assumes the unity and integrity of human history. Civilizations as systems can be compared with each other. As a result of this approach, you can better understand the historical processes, and fix their individuality.
- By highlighting certain criteria for the development of civilization, it is possible to assess the level of development of countries, regions, peoples.
- In the civilizational approach, the main role is assigned to the human spiritual, moral and intellectual factors. Of particular importance for the assessment and characteristics of civilization are mentality, religion, culture.

The main disadvantage of the methodology of this approach is the formlessness of the criteria for identifying the types of civilization. In the theory of N.Ya. Danilevsky, cultural and historical types of civilization are distinguished into a combination of 4 basic elements: political, religious, socio-economic, cultural.

This theory of Danilevsky pushes for the application of the principle of determinism in the form of domination. But the nature of this dominance has a subtle meaning.

Yu.K. Pletnikov was able to identify 4 civilizational types:

1) Philosophical and anthropological model. This type is the basis of the civilizational approach. It allows you to more clearly imagine the uncompromising difference between civilizational and formational studies of historical activity. The civilizational approach explains this approach as a revival of the ideas of outdated cyclicality and anthropologism.
2) General historical model. Civilization is a special kind of a particular society or their community. In accordance with the meaning of this term, the main features of civilization are civil status, statehood, urban-type settlements. In public opinion, civilization is opposed to barbarism and savagery.
3) Technological model. The method of development and formation of civilization is the social technologies of reproduction and production of immediate life.
4) Sociocultural model. In the 20th century, there was a "interpenetration" of the terms culture and civilization. At the early stage of civilization, the concept of culture dominates. In particular, civilization is compared not with culture as a whole, but with its rise or decline. For example, for O. Spengler, civilization is the most extreme and artificial state of culture. It bears the consequence, as the completion and outcome of culture. F. Braudel believes, on the contrary, that culture is a civilization that has not reached its social optimum, its maturity, and has not ensured its growth.

Theories of local civilizations are based on the fact that there are separate civilizations, large historical communities that have a certain territory and their own characteristics of cultural, political, socio-economic development.

Arnold Toynbee, one of the founders of the theory of local civilizations, believed that history is not a linear process. This is the process of life and death of civilizations not interconnected with each other in different parts of the Earth. Toynbee singled out local and main civilizations. The main civilizations (Babylonian, Sumerian, Hellenic, Hindu, Chinese, etc.) left a pronounced mark in the history of mankind and influenced other civilizations in a secondary way. Local civilizations merge within the national framework, there are about 30 of them: German, Russian, American, etc. Toynbee considered the challenge thrown from outside civilization to be the main driving forces. Thus, all civilizations go through stages: origin, growth, breakdown and decay, ending with the complete disappearance of civilization.

Thus, within the framework of the civilizational approach, comprehensive schemes are created that reflect the general laws of development for all civilizations.

Development of a civilizational approach

The authors of the civilizational approach are Danilevsky, Toynbee, Spengler and others. They proceeded from the fact that there is no single path for the development of all mankind. It develops by local (human) civilizations that do not repeat each other, but create unique samples of culture, unique and characteristic only of this civilization. Various authors have counted 7, 11 or more civilizations, such as Ancient Egypt, Ancient Greece, Roman, Chinese, etc. The indicator and exponent, as well as the source of the development of civilizations, is culture, the concept of progress is absent. There are different versions of the civilizational approach.

Danilevsky. Danilevsky's sociological doctrine was based on the idea of isolated, local civilizations, the relationship of which he describes using the following constructions: like a living organism, cultural-historical types are in continuous struggle with each other and with the external environment; as well as naturally predetermined stages of maturation, decrepitude and inevitable death go through. Danilevsky's ideas largely anticipated the analogous constructions of Spengler.

Spengler. Spengler interprets culture as an "organism", which, firstly, has a rigid end-to-end unity and, secondly, is isolated from other, similar "organisms". He proceeded from the premise that the development of this or that nation is the development of its culture. At the same time, the types of cultures are absolutely heterogeneous and often alien to each other. From this it follows that there is nothing common to all mankind, as well as a single historical process. Spengler quite vividly depicts the images of eight, in his opinion, existing cultures on earth: Indian, Chinese, Babylonian, Egyptian, Antique, Arab, Russian and Western European. Each cultural "organism", according to Spengler, is predetermined by a certain period, depending on the internal life cycle. By dying, culture is reborn into civilization. Civilization is the opposite of culture. The transition from culture to civilization is a transition from creativity to sterility, from heroic deeds to mechanical work.

Toynbee. The most prominent successor of Spengler's theory is Toynbee. According to Toynbee, world history is only a collection of histories of separate, peculiar and relatively closed civilizations. In his fundamental work "Comprehension of History", he characterizes twenty-one civilizations. He described the history of human society not as a straight line of progress, as each civilization passes in its development the stages of emergence, growth, breakdown and decay, after which, as a rule, it perishes, giving way to another. He viewed civilizations as "building blocks" of which the building of human history is being built. By civilization, he understood a stable community of people united, first of all, by spiritual traditions, as well as by geographic boundaries. The driving layer of the development of civilization, according to Toynbee, is the “creative minority”, the bearer of the mystical “life breakthrough”, which, successfully responding to various historical “challenges”, carries along the “inert majority”. The originality of these "challenges" and "responses" determines the specificity of each civilization, the hierarchy of its social values and philosophical concepts of the meaning of life.

The question of the modern content of the concept of civilization is debatable. Many authors interpret "civilization" as a designation of the era that is replacing "barbarism" (Marx); others see it as synonymous with culture (Toynbee); the third - as a stage of degradation, decline of cultures (Spengler); the fourth see it as an expression of the highest achievements of a person in various spheres of his activity; the fifth use this concept to denote the originality of a particular country, a group of countries at a certain stage of development.

Civilizational approach to society

The word “civilization” comes from the Latin “civis”, which means “urban, state, civil”. Already in ancient times, it was contrasted with the concept of "silvaticus" - "forest, wild, rough". In the future, the concept of "civilization" acquired different meanings, a lot of theories of civilization arose. In the era of the Enlightenment, civilization began to be understood as a highly developed society with a written language and cities.

Today there are about 200 definitions of this concept. For example, Arnold Toynbee (1889 - 1975), a supporter of the theory of local civilizations, called a civilization a stable community of people united by spiritual traditions, a similar lifestyle, geographical, historical framework. And Oswald Spengler (1880 - 1936), the founder of the culturological approach to the historical process, believed that civilization is the highest level that completes the period of cultural development preceding its death. One of the modern definitions of this concept is this: civilization is a combination of material and spiritual achievements of society.

There are various theories of civilization. Among them, two main types can be distinguished.

The theories of the stage development of civilization (K. Jaspers, P. Sorokin, U. Rostow, O. Tofler, and others) consider civilization as a single process of the progressive development of mankind, in which certain stages (stages) are distinguished. This process began in ancient times, when humanity passed from primitiveness to civilization. It continues to this day. During this time, great social changes have taken place that have affected socio-economic, political relations, and the cultural sphere.

Thus, the prominent American sociologist, economist, historian of the twentieth century Walt Whitman Rostow created the theory of stages of economic growth.

He distinguished five such stages:

Traditional society. There are agrarian societies with a rather primitive technique, the predominance of agriculture in the economy, the estate-class structure and the power of large landowners.
Transitional society. Agricultural production is growing, a new type of activity appears - entrepreneurship and a corresponding new type of entrepreneurial people. Centralized states are emerging, national self-awareness is growing. Thus, the preconditions are ripe for the transition of society to a new stage of development.
The "shift" stage. Industrial revolutions are taking place, followed by socio-economic and political transformations.
Maturity stage. There is a scientific and technological revolution, the importance of cities and the size of the urban population are growing.
The era of “high mass consumption”. There is a significant growth in the service sector, production of consumer goods and their transformation into the main sector of the economy.

Theories of local (local from Lat. - “local”) civilizations (N. Ya. Danilevsky, A. Toynbee) proceed from the fact that there are separate civilizations, large historical communities that occupy a certain territory and have their own characteristics of socio-economic, political and cultural development.

Local civilizations are a kind of elements that make up the general flow of history. They can coincide with the borders of a state (Chinese civilization), or they can include several states (Western European civilization). Local civilizations are complex systems in which different components interact with each other: geographic environment, economy, political structure, legislation, religion, philosophy, literature, art, people's life, etc. Each of these components bears the stamp of the originality of a particular local civilization. This peculiarity is very stable. Of course, over time, civilizations change, experience external influences, but there remains a certain basis, a “core,” thanks to which one civilization still differs from another.

One of the founders of the theory of local civilizations, Arnold Toynbee, believed that history is a non-linear process. This is the process of the birth, life and death of civilizations not related to each other in different parts of the Earth. Toynbee subdivided civilizations into main and local. Major civilizations (for example, Sumerian, Babylonian, Hellenic, Chinese, Hindu, Islamic, Christian, etc.) have left a bright mark on the history of mankind and indirectly influenced other civilizations. Local civilizations are closed within national frameworks, there are about thirty of them: American, German, Russian, etc.

Toynbee considered the following as the driving forces of civilization: a challenge to civilization from the outside (disadvantageous geographical position, lagging behind other civilizations, military aggression); the response of civilization as a whole to this challenge; activities of great people, talented, “God's chosen” personalities.

There is a creative minority that leads an inert majority to respond to the challenges of civilization. At the same time, the inert majority is inclined to “extinguish” and absorb the energy of the minority. This leads to the cessation of development, stagnation. Thus, each civilization goes through certain stages: origin, growth, breakdown and disintegration, ending in death and complete disappearance of civilization.

Both theories - stage-by-stage and local - make it possible to see history in different ways. In the theory of stages, the general comes to the fore - the laws of development that are uniform for all mankind. In the theory of local civilizations - the individual, the diversity of the historical process.

In general, the civilizational approach represents a person as the leading creator of history, pays great attention to the spiritual factors of the development of society, the uniqueness of the history of individual societies, countries and peoples. Progress is relative. For example, it can affect the economy, and at the same time, this concept can be applied in relation to the spiritual sphere in a very limited way.

Civilizational approach to the typology of the state

The civilizational approach, which is very popular in the West, was first formulated by the figures of Russian science and culture Nikolai Yakovlevich Danilevsky (1822-1885) and Konstantin Nikolaevich Leontiev (1831-1891). N. Ya. Danilevsky was the first who scientifically and systematically developed the doctrine of civilization, which he designated as "cultural-historical type". Later, this approach was used in the works of the German philosopher Oswald Arnold Gottgfried Spengler (1880-1936) (his most famous book is "The Decline of Europe") and the English historian Arnold Joseph Toynbee (1889-1975) and received worldwide recognition.

The civilizational approach is based on the concept of "civilization" (Latin civilis - "civil, state"). The main purpose of the term "civilization" is to designate a type of culture. Hence, in the understanding of civilization, one should proceed from the understanding of culture.

Civilization can be defined as a unique and integral totality (system) of material and spiritual values, ensuring the stable functioning of a particular society and human life.

One of the options for studying history using the concept of "civilization" is set forth by AJ Toynbee in the 12-volume work "A Study of History", published during 1934-1961. He believed that the difference between civilizations lies primarily in the way of thinking, and the least important are the geographic factor and the belonging of the population to a particular race.

Toynbee singled out 21 civilizations in world history (Egyptian, Chinese, Western, Orthodox, Far Eastern, Arab, Iranian, Syrian, Mexican, etc.) and thus carried out a kind of typology of society, not aiming to carry out a typology of states on this basis.

If you single out the type of state in relation to each specific civilization, then the typology may not work. For this, apparently, one should take into account the slimes of civilizations. Moreover, in Toynbee's doctrine of various civilizations, as in Spengler's doctrine of various cultures, there is no special study of the problems of state and law, on the basis of which a typology of the state or a typology of law can be directly built in jurisprudence.

The civilizational approach to the typology of states is, in all likelihood, promising. However, at the moment it is at the stage of formation, and in the educational literature there is no clear division of states into types according to this criterion. Basically, only the principles of this approach are named.

In isolating and characterizing the types of states on a civilizational basis, Professor A. B. Vengerov proceeds from such types of civilizations as primary and secondary, which are divided according to the level of their organization.

Primary civilizations (ancient Egyptian, Sumerian, Assyro-Babylonian, Iranian, Burmese, Siamese, Khmer, Vietnamese, Japanese, etc.) are characterized by:

The enormous role of the state as a unifying and organizing force, not defined, but determining social and economic structures;
connection of the state with religion in the political and religious complex.

Secondary civilizations (Western European, North American, Eastern European, Latin American, Buddhist, etc.) are characterized by:

There is a distinct difference between state power and the cultural-religious complex: power was no longer as omnipotent and all-pervading as it was in the primary civilizations;
the dual position of the ruler who personified the state: on the one hand, he is worthy of all obedience, and on the other, his power must correspond to sacred principles and laws, otherwise it is illegal.

It can be noted, including from the given example, that in the civilizational approach, practically no (or impossible to draw) distinctions between society and the state are made.

In the literature, it is rightly noted that the main difference between the civilizational approach and the formational one lies in the possibility of revealing the essence of any historical epoch through a person, through his ideas about the values and goals of his own activity.

Thus, the typology of states should take into account both the formational approach and the civilizational one, as well as other possible approaches.

The essence of the civilizational approach

In the light of all that has been said, the meaning of the civilizational approach also becomes clear - to build a typology of social systems proceeding from certain, qualitatively different technical and technological bases. Long-term disregard for the civilizational approach seriously impoverished our historical science and social philosophy, prevented us from understanding many processes and phenomena. Restoring rights and enriching the civilizational approach will make our vision of history more multidimensional.

The red line in the development of civilization is the growth of integration tendencies in society - tendencies that cannot be deduced directly and only from the laws of the functioning and development of a particular formation. In particular, outside the civilizational approach, it is impossible to understand the essence and specifics of modern Western society, just as it is impossible to give a true assessment of the disintegration processes unfolding on the scale of the former USSR and Eastern Europe. This is all the more important because these processes are passed off and accepted by many as a movement towards civilization.

Concrete historical forms of organizing a social economy (natural, natural-commodity, commodity, commodity-planned) cannot be directly derived from the essence and structure of socio-economic formations, since these forms are directly determined, as we have seen, by the technical and technological basis underlying at the heart of civilization. The conjugation of the forms of organization of the social economy with the waves (steps) of civilization makes it possible to understand that the naturalization of economic relations in any historical conditions is not a movement forward, along the line of development of civilization: we have a backward historical movement.

The civilizational approach allows us to understand the genesis, characteristic features and development trends of various socio-ethnic communities, which, again, are not directly related to the formational division of society.

With the civilizational approach, our ideas about the socio-psychological appearance of this particular society, its mentality, are also enriched, and the active role of social consciousness appears more vividly, because many features of this appearance are a reflection of the technical and technological basis that underlies a particular stage of civilization.

The civilizational approach is quite consistent with modern ideas about culture as a non-biological, purely social way of human and society activity. Moreover, the civilizational approach allows us to consider culture in its entirety, without excluding a single structural element. On the other hand, the very transition to civilization can be understood only in the light of the fact that it was a key point in the formation of culture.

Thus, the civilizational approach allows us to delve deeply into another very important section of the historical process - the civilizational one. Schematically, this section on its lower floors on the scale of any of the waves (steps) of civilization can be represented as follows. Looking ahead, we note that on the higher floors of society, the scheme becomes more complicated, since it includes the conjugation of the formational and civilizational.

Problems of a civilizational approach

Throughout the history of mankind, many states have arisen and disappeared. Currently, the process of the formation of new and the disappearance of existing ones continues. Among the numerous attempts to create an ideal classification of types of states, two main approaches can be distinguished - formational and civilizational, which have long been traditionally opposed.

The formational approach involves considering the history of the development of states as a progressive process. The criterion for identifying stages and levels of development is economic relations. The disadvantage of this approach can be considered monism in the approach to history. The unity of human history and the idea of progress were also questioned.

The civilizational approach considers a large number of civilizations that are weakly or in no way connected with each other. All civilizations are equal, and each of them has its own unique history. This approach is characterized by a lack of determination, since there are no general patterns in the development of society. Supporters of the civilizational approach, when creating their theories, rely on culture in all its diversity: religion, morality, art, law, politics, etc.

Despite the fact that the civilizational approach was supposed to solve the problems and contradictions of the formational approach, it gave rise to many more questions than answers. The reason can be considered the complexity and versatility of the concept of "civilization", as well as the variety of cultural manifestations on which the civilizational approach is based.

The problems associated with the civilizational approach begin with the definition of the concept of "civilization". Currently, there is no generally accepted definition of civilization.

Numerous definitions can be grouped into three groups:

1) stadial (all societies are divided into civilized, that is, more developed, and uncivilized, less developed);
2) cultural studies (all societies are different, they are self-sufficient);
3) structural (civilization is a material expression of culture, the last stage of its development).

The staged definitions of civilization can be considered within the framework of the formational approach, since the identification of stages is characteristic of this very approach, and the economic development of society acts as a criterion. Structural definitions defy consideration due to uncertainty and subjectivity in determining the degree of development of culture in different countries. Thus, culturological definitions are the most promising as a basis for the further development of a civilizational approach to the typology of states.

L. B. Alaev proposes to consider as civilizations "communities that cover large territories, are not reduced to" society "or" state ", but have common features of culture (spiritual, material, political, everyday, a special way to think and behave, their system of values) and constancy (develop, move from stage to stage without destroying culture). " However, he does not consider this definition operational, since it assumes that the civilizational approach is much broader than the scientific one and has a different epistemological status. Indeed, this is not even a definition, but a description of civilization, which is one of the most successful in the entire history of a civilizational approach.

In addition, the names of these communities in the works of different researchers may not coincide: N.Ya. Danilevsky calls them cultural and historical types, O. Spengler - high cultures, N.A. Berdyaev - great cultures, P.A. Sorokin - large cultural systems and supersystems, A. Toynbee - civilizations, and "culture" and "civilization" are considered synonyms. All these phenomena can be considered civilizations, since their descriptions by different authors are identical.

The second problem is the choice of the criterion that should underlie the classification of states. There are two directions when choosing a criterion - pluralism and monism. Monists single out one criterion as the main one in the typology of states (the dominant type of climate in C. Montesquieu, proximity to the reservoir in L.I. Mechnikov, etc.). When creating a classification, pluralists use several criteria, trying to combine as much as possible all the available grounds for classification. A. Toynbee (criteria: statehood, community of cultures, geographic affiliation), S. Eisenstadt (dominant religion, type of culture), F. Bagby (political and geographical features) and others can be attributed to the pluralistic direction.

On the one hand, monism in the civilizational approach seems absurd, since monolinearity (monism) is characteristic of the formational approach, while multilinearity presupposes pluralism, that is, a civilizational approach. When considering the typology of states from a monistic position, the problem of justifying the choice of this particular criterion as the basis for classification always arises.

On the other hand, pluralism in the civilizational approach leads to the impossibility of creating a complete typology, devoid of internal contradictions. Numerous criteria underlying one classification make it possible to distinguish an infinite number of civilizations. Thus, pluralism turns out to be even more ineffective in creating a typology of states than monism characteristic of the formational approach, therefore, within the framework of the civilizational approach, there is a tendency to reduce the number of criteria when creating a classification of states.

The third problem of the civilizational approach can be called the definition of the time and territorial boundaries of civilizations, since in order to distinguish civilizations, it is required to limit them in time and space. If, with the formational approach, the time and territorial boundaries cause certain difficulties, then with the civilizational approach, these boundaries are even more indistinct.

Determination of the time boundaries of civilizations leads to a number of problems related to the formation of a civilization, the termination of its existence and the presence of certain patterns in the development of different civilizations. To assert the emergence of a new civilization, you first need to identify its inherent features, which in themselves are another problem of the civilizational approach: scientists have not yet developed a unified system of criteria for defining civilization. Among the criteria are the following: a single language or a group of closely related languages; developed culture of the people (this criterion raises the question of determining the degree of development of culture, which is a complex, multifaceted concept); the presence of political institutions; political independence; unified ideology, religion; private property and money; the development of agriculture, trade in cities; division of society into classes and many others.

The problem of the termination of the existence of civilizations is associated with their continuity. Primary civilizations emerged in a new place. Secondary civilizations are those that arose in the place of the primary and on their basis. They "put on the flesh and blood of civilizations that existed before them." Not all scientists consider the primary and secondary nature of civilizations from the point of view of their succession: for example, A.B. Vengerov calls the primary civilizations in which power is combined with religion and together they form a political-religious complex, and secondary - those civilizations that are characterized by the secularization of political power.

Many scientists talk about the presence of a certain cycle in the development of civilization. O. Spengler identifies several stages in the development of civilization: origin (sudden process), growth (process of formation, formation and rise of culture), flourishing (maturity of culture), decline (loss of creative spirit) and death (complete stagnation and ossification).

A. Toynbee divides the development of civilization into the same stages, but calls them differently: birth, growth, breakdown, decay, death. The only stage that differs from O. Spengler's periodization is the third stage. O. Spengler believes that this was a stage in the flourishing of civilization, while A. Toynbee believes that after the growth phase, a breakdown occurs.

In addition, the time interval corresponding to the full cycle of civilization development differs significantly in the theories of different scientists: from 800 to 1500 years, and not all civilizations go through all stages of the life cycle, fully unfolding in time. The cycle of some of them can be interrupted due to natural disasters or collisions with other cultures that have a significant impact on the culture of the nation.

When determining the geographical position of civilization, scientists are faced with a number of difficulties associated with the geographical features of the manifestation of culture: the elements of culture do not have clear territorial boundaries. It is impossible to show on the map where this or that cultural phenomenon ends. In addition, the distribution of cultural elements is usually island or undulating in nature due to the influence of historical facts on the cultural life of the people.

The fourth problem of the civilizational approach is related to the identity of culture, which is considered as an integral part of any civilization. First, there is no single definition of culture, which (like civilization) is a complex phenomenon. Secondly, it is impossible to talk about the correlation of the degree of development of culture with the moment of the emergence of a new civilization due to the impossibility of determining them. Thirdly, the uniqueness of cultures leads to difficulties when trying to unite peoples into one civilization. The cultural characteristics of peoples are so peculiar that in different peoples one can find only a distant similarity of some elements of culture. The reason is a number of factors that influence society. These include conquest, change of political regime or religion, development of international relations, etc.

Thus, the civilizational approach is promising for research, because it is a layer of unexplored material due to its ambiguity. There are a number of problems in it that have yet to be solved. At present, it can be argued that it is not worth opposing the formational and civilizational approaches. Some scholars regard them as complementary approaches and believe that their synthesis can give a more or less effective typology of states. One of the attempts to combine the two approaches is the theory of "convergence" by A.D. Sakharov, who borrowed the idea of combining approaches from the field of biology. According to other modern scientists, formations and civilizations should be used to study different aspects of society, that is, these approaches can coexist in scientific research, without intersecting with each other and not being combined into a single theory.

Features of the civilizational approach

If the essence of the formational approach to history is revealed quite easily, since the formational theory is a more or less integral teaching, then the situation with the civilizational approach is more complicated. There is no single civilizational theory as such.

The very term "civilization" is very ambiguous. For example, in the "Philosophical Encyclopedic Dictionary" its three meanings are given:

1) a synonym for culture;
2) the level or stage of social development of material and spiritual culture;
3) the stage of social development following barbarism.

Recently, among Russian historians and philosophers, attempts have become more frequent to somehow streamline, bring existing concepts of civilization into a certain logically verified system. There is even a proposal to single out a new science called "civilography". But as one of the researchers admits, the desire to turn "the theory of civilizations into a methodological basis for the study of world and national history" "is in contradiction with the insufficient research of the theory of civilizations itself as a subject of philosophical and historical knowledge, the reasons for its emergence and the laws of development, the limits of its applicability." However, there is no reason to talk about the theory of civilizations as a unified scientific theory. In fact, there are various theories of civilizations. And the civilizational approach itself is a kind of summative set of similar methodological attitudes and principles. This is the source of the weak points of the civilizational approach. Chief among them is the amorphousness, vagueness of the criteria by which civilizations and their types are distinguished; poor certainty of causal relationships between these criteria.

Analysis of the evolution of the concept of "civilization" over the past 2.5 centuries (since the appearance of this term in science) shows that the process of its formation as a scientific category proceeded very slowly and, in fact, has not yet been completed. I.N. Ionov, who investigated this issue, distinguishes three stages of this evolution. The first covers the period from the mid-18th to the mid-19th centuries. Its representatives are F. Voltaire, A. Fergusson, A.R. Turgot, I.G. Herder, F. Guizot, Hegel, etc. At this stage, reckless historical optimism, convergence (even merging) of the ideas of civilization and progress, a linear-stage characteristic of the civilization process dominate (the concept of justification of which historical events were lined up in a linear order, and events that did not correspond to the scheme were cut off). The concept of "civilization" was used exclusively in the singular, denoting humanity as a whole, and had a pronounced evaluative character (savagery, barbarism, civilization). National and cultural differences were considered secondary, associated with the characteristics of the environment, race, cultural tradition. At this stage, ideas about history as a set of unique local cultures appeared (I.G. Herder), but they remained unclaimed at that time.

At the second stage (the second half of the 19th century), ideas about the integrity and coherence of history continue to dominate in the theories of the historical process. Thinkers proceed from the fundamental compatibility of the logical and historical approaches to its study. Analysis of the cause-and-effect relationships of reality, the striving for historical synthesis prevails. Sociologization of the theories of civilization remains the main trend in their development (ideas are being developed about the decisive role of the geographical factor, about the development of the structure of society in the process of its adaptation to the environment). But historical optimism is noticeably diminishing. The idea of progress is being challenged more and more. Representatives of this stage are O. Comte, G. Spencer, G.T. Bockle, G. Rickert, E. Durkheim and others. Conceptions about a multitude of local civilizations began to develop.

At the third stage (XX century), ideas about history as a set of local civilizations began to dominate - socio-cultural systems generated by specific conditions of activity, characteristics of people inhabiting a given region and interacting in a certain way with each other on the scale of world history (O. Spengler, A. Toynbee , P.A. Sorokin, etc.). The analysis of the subjective motivations of activity associated with the worldview of various cultures began to play a large role.

Typology there is a doctrine of types - large groups (classes) of certain objects that have a set of common features characteristic of each type.

State typology - this is its classification, designed to divide all past and present states into groups that would make it possible to reveal their social essence.

The main approaches to the typology of the state:

1. formation;
2. civilizational.

Civilizational approach to the typology of the state

The civilizational approach is based on spiritual characteristics - cultural, religious, national, psychological, etc.

Representatives: English historian A. Toynbee (XX century), Russian sociologist living in the USA, P. Sorokin, German thinkers of the XX century. O. Spengler and M. Weber and others.

In particular, according to A. Toynbee, civilization is a closed and local state of society, characterized by a common religious, ethnic, geographical and other characteristics. Depending on them, the following civilizations are distinguished: Egyptian, Chinese, Western, Orthodox, Arab, Mexican, Iranian, etc.

Each civilization gives a stable community to all states that exist within its framework.

The civilizational approach is based on the idea of unity, integrity of the modern world, the priority of ideal and spiritual factors.

A. Toynbee substantiated the theory of the cycle of successive closed civilizations. Dynamic changes (emergence, growth, breakdown and decomposition) in accordance with this theory do not occur within the framework of a global social process, but within a separate civilization. Civilizations are like branches of a tree, coexisting next to each other. The driving force of the cycle of civilizations is the creative elite, which carries along the inert majority. From here A. Toynbee sees progress in the spiritual perfection of generations of people.

The historical process has led to the formation of more than two dozen civilizations that differ from each other not only in the systems of values established in them, the dominant culture, but also in the type of state characteristic of them. Civilizations go through several stages in their development:

1. local civilizations, each of which has its own set of interconnected social institutions, including the state (ancient Egyptian, Sumerian, Indian, Aegean, etc.);
2. special civilizations(Indian, Chinese, Western European, Eastern European, Islamic, etc.) with the corresponding types of states;
3. modern civilization with its statehood, which is currently only taking shape and which is characterized by the coexistence of traditional and modern socio-political structures.

Advantages of civilizational typology:

1. spiritual factors are defined as essential in certain specific historical conditions (it is no coincidence that religious and national approaches to the essence of the state are singled out);
2. in connection with the expansion of the range of spiritual criteria that characterize precisely the features of certain civilizations, it turns out more grounded (geographically addressable) typology of states.

Disadvantages of civilizational typology:

- underestimated socio-economic factors that often determine the policy of a particular country;
- highlighting a large number of ideal-spiritual factors as signs of civilizations, the authors, in fact (or involuntarily), gave a typology not so much of a state as of a society. The state is only the political part of society, which has its own nature and is characterized by its own parameters that do not coincide with the criteria of society as a broader and more voluminous concept.

Due to the fact that the typology of the state (like any other typology) is a way of knowing, formational and civilizational approaches do not exclude, but complement and deepen each other, are more reliable methods of understanding various types of state from the standpoint of not only socio-economic, but also spiritual and cultural factors. Consequently, these approaches can and should be applied both separately from each other and in a complex.

Plan.

Introduction ___________________________________________________________ 3

I. The concept of the state ___________________________________________ 5

1.1. The nature of the state _______________________________________ 5

1.2. Elements of the state ______________________________________ 6

II. Typology of States ___________________________________________ 7

2.1. The problem of the typology of states _____________________________7

2.2. Approaches to a typology of states _____________________________ 9

2.2.1. Characteristics of the formational approach ____________ 12

2.2.2. Characteristics of the civilizational approach _________13

III. Types of states according to the formation theory __________________ 14

3.1. Slave state _____________________________ 15

3.2. Feudal state ___________________________________ 16

3.3. The bourgeois state ___________________________________ 16

3.4. Socialist state _____________________________ 18

3.5. Transitional State ___________________________________ 18

IV. Types of states according to civilization theory ________________ 19

4.1. The place of the state in the primary civilization _________________ 20

4.2. The place of the state in a secondary civilization ________________ 21

V. Disadvantages of the Formation Approach ______________________________ 21

5.1. The problem of dogmatizing Marx's theory _______________________ 21

5.2. The problem of the existence of the state

socialist historical type __________________________ 24

Vi. Modern theory of the state _________________________________ 28

Conclusion ________________________________________________________ 34

References __________________________________________________ 36

Introduction.

The topic of my term paper is "Types of State: Formational and Civilizational Approaches." The problem of the typology of the state has long been relevant within the framework of the theory of state and law. The typology of the state is inextricably linked with the doctrine of the form of the state, but does not coincide with it.

The subject of studying the form of the state is the organization and structure of the supreme state power, the territorial structure of state power and methods of its implementation. On the contrary, the subject of the typology of the state is the doctrine of democracy (democracy) as the generic essence of the state. Therefore, despite the obvious interconnection, the form of the state cannot be identified with the type of state, and the typification of the state with the classification of its form.

To write my term paper, I used several sources: textbooks "Theory of State and Law" edited by Vengerov, Lazarev S.N., Syrykh V.M., as well as textbooks on the history of state and law by authors such as Grafsky V.G. and Nersesyants R.V. In addition, I have used several monographs and journal articles.

In the course work, as already noted, it is said about the types of state. Despite the changes that have taken place in Russian jurisprudence in recent years, the problem of the historical types of state and law, as well as the question of the state and law of the socialist historical type, as one of its aspects, have not received proper scientific development. At the same time, two main trends in the coverage of the topic were formed in the specialized and educational literature.

The first of them is the rejection of the concept of socio-economic formations, which has dominated for decades, as the basic one for identifying and characterizing certain historical types of state and law under the pretext of its groundlessness, irrelevance, erroneousness, and similar significant flaws. Turning to other theoretical constructions (for example, the civilizational approach) has become habitual.

So, the problem for research is clear. The course work consists of several parts: the first part talks about the concept of the state - its nature and elements. The second part is devoted to the problems and approaches to the typology of the state. Since the purpose of the work is to study two approaches (formational and civilizational), the third part of the work considers the types of state according to the first approach, and the fourth - according to the second approach. The following are the shortcomings of the formation theory, and, finally, the last part of the work talks about modern approaches to the typology of the state.

1.1. The nature of the state.

By the term “state” we denote a special type of social phenomena, which are characterized by the following features:

a) the relationship of power and subordination;

b) the monopoly use of violence by those who wield power;

c) the presence of a legal order;

d) relative constancy;

e) institutional dimension.

Thus, the state is not an entity that is above society and is independent of it, but a certain type of legally regulated social behavior that exists in specific spatio-temporal conditions. The state is not a physical phenomenon that can be revealed with the help of the senses, but a social fact that presupposes a legally normalized hierarchical interaction of its members. When we talk about the state, we mean certain relations between people, legally regulated by those who are authorized to do this.

The state is a collective phenomenon that exists in a specific space-time context. The spatio-temporal nature of the state is determined by the fact that the legal order operates in a specific territory at a specific time. The legal order of a certain state does not work forever and not in all states. Its applicability is narrowed down to a given territory during a given period.

So, the state is a complex social phenomenon, a distinctive feature of which is the compulsory regulation of people's behavior through normative norms.

1.2. Elements of the state.

The state is a political community, the constituent elements of which are territory, population and power. The territory is the spatial basis of the state. The physical basis is one of the conditions that make the existence of the state possible. Ultimately, without the territory of the state does not exist, although it can change over time. The territory is the space of the state occupied by its population, where the power of the political elite, implemented through legal norms, fully operates. One of the main goals of elites who are not in the service of foreign powers is to guarantee the territorial integrity of the state.

Thus, a relatively stable and guaranteed territory is an essential condition for the preservation of the state. It is around the question of control over the physical basis of the state that many internal and external political conflicts unfold.

The second constituent element of the state is the population, that is, the human community that lives on its territory and is subject to its authority. The people as a generic concept can be characterized as a relatively broad social group, whose members have a sense of belonging to it due to the common features of culture and historical consciousness. People belonging to any nation have a more or less pronounced consciousness of entering a community that is different from others. National consciousness presupposes identification with common cultural values, as well as the presence of emotional solidarity ties between persons belonging to the same nation.

Thus, any state relies on at least one people. And although there is no state without a national basis, peoples can exist without a state. So, a nation is a necessary, but not a sufficient condition for the formation of a state, for which territory and state power are also necessary.

The third constituent element of the state is power, in other words, the relationship of domination and subordination that exists between the political elite and the rest of society.

The political elite forcibly imposes power, using legal norms for this. The coercive nature of legal norms is reflected in the extent to which their violation allows state authorities to impose sanctions. Power is exercised through these norms. Legal regulations state what exactly needs to be done, although this is never fully implemented. To the extent that the majority of the population of a particular state complies with these norms. Thus, political power is a regulator of the behavior of the population of a given state, since the norms determine its behavior.

So, the state is a political integrity formed by a national or multi-national community, fixed in a certain territory, where the legal order established by the elite is maintained, which monopolizes the institutionalized power, having the legal right to use coercion.

2.1. The problem of the typology of the state.

Like any phenomenon of social life, the state contains contradictory sides and tendencies. One of the contradictions is that the state simultaneously expresses both class and general social interests. This contradiction itself follows from the fact that suppression of the resistance of the oppressed classes at certain stages of the development of the state is by no means the only task of the state. As the official representative of the whole society, managing its general affairs, it also expresses national interests. Therefore, we can speak of the state as the bearer of a certain “common function”, i.e. public power, which does not belong to the ruling class, but to the whole of society and is carried out with the aim of maintaining it.

The essence of the civilizational approach is that when characterizing the development of specific countries and peoples, one should take into account not only the development of production processes and class relations, but also spiritual and cultural factors.

These include the features of spiritual life, forms of consciousness, including religion, worldview, historical development, geographical location, originality of customs, traditions, etc. In their totality, these factors form the concept of culture, which serves as a specific way of being a particular people, a specific human community. The totality of related cultures forms a civilization.

Scientists have noticed that spiritual and cultural factors are capable of:

a) completely block the influence of a particular method of production;

b) partially paralyze its action;

c) interrupt the forward formation movement;

d) enhance social and economic development.

Consequently, economic processes and factors of civilization are closely

interact, stimulating each other. This is especially evident in the example of the theory of the American sociologist W. Rostow, who classified states according to the stages of economic development, which, in turn, are dependent on scientific and technological achievements. Thus, the scientist showed the dependence of economic progress on the spiritual and cultural conditions of the development of society. The higher the level of development of the state, the more stable its economic potential and the welfare of society.

The most difficult question is about the criteria for the typology of civilizations. The English historian A. Toynbee, who made a great contribution to the development of the civilizational approach, tried to develop the criteria of civilization and classify them. As a type of civilization, he, in particular, called religion, a way of thinking, a common historical and political fate and economic development, etc. According to these criteria, A. Toynbee initially singled out up to 100 independent civilizations, but then reduced their number to two dozen, some of which has lost its existence.

A. Toynbee believed that according to the type of civilization it is possible to distinguish the corresponding types of state. However, he did not develop a typology of states on a civilizational basis. At the same time, A. Toynbee's merit is that he tried to make the civilizational approach a comprehensive methodological tool for understanding the history of the development of society.

The civilizational approach makes it possible to explain the multivariance of historical development, including the fact why all societies and states develop unequally and choose different paths of movement towards progress.

In legal science, there is no typology of states according to the civilization criterion. The stages of civilization are mainly distinguished, for example: a) local civilizations existing in certain regions or among certain peoples (Sumerian, Aegean, etc.); b) special civilizations (Chinese, Western European, Eastern European, Islamic, etc.); c) a world civilization that embraces all of humanity. It is being formed at the present time and is based on the principle of global humanism, which includes the achievements of human spirituality, created throughout the history of world civilization.

The principle of global humanism does not deny national customs and traditions, the diversity of beliefs, the prevailing worldview, etc.

However, in the first place, the value of a person is put forward, his right to free development and the manifestation of his abilities. The welfare of a person is considered as the highest criterion for assessing the standard of living, the progress of society.

In the scientific literature, primary and secondary civilizations are distinguished. The states in these civilizations differ in their place in society, social nature, and role played. It is characteristic of the state in primary civilizations that they are part of the basis, and not just the superstructure. This is due to the fact that the state plays a key role in the development of the socio-economic sphere. At the same time, the state in the primary civilization is linked with religion into a single political and religious complex. Ancient Egyptian, Assyro-Babylonian, Sumerian, Japanese, Siamese, etc. are considered to be primary civilizations.

The state of a secondary civilization is not as omnipotent as in primary civilizations; it does not constitute an element of the basis, but is included as a component in the cultural and religious complex. Among the secondary civilizations, Western European, Eastern European, North American, Latin American, etc. are usually called.

It seems that this classification on the basis of civilization suffers from schematism, indistinctness, and serious incompleteness. It is obvious that science has yet to develop a typology of states according to the civilizational criterion.

The dignity of the civilizational approach is seen in the fact that it focuses on the knowledge of social values inherent in a particular society. It is much richer and more multidimensional than the formation one, since it allows one to consider the state not only as an organization of the political domination of one class over another, but also as a great value for society. From the standpoint of a civilizational approach, the state serves as one of the important factors in the spiritual development of society, the expression of various interests of people, a source of their unity on the basis of cultural and moral values.

Does the civilizational approach deny the formation approach? Scientists answer this question in the negative. They cannot be opposed. Both approaches complement each other. This allows the most complete characterization of the type of state, taking into account not only socio-economic, but also spiritual and cultural factors. Therefore, both approaches should be used in combination.

In educational legal literature, other classifications of states are also used. For example, states are divided into democratic and non-democratic (states of Western and Eastern civilization and

Noteworthy is the classification of states in their attitude to religion. This criterion allows you to distinguish secular, clerical, theocratic and atheistic states.

In a secular state, all types of religious organizations are separated from the state, have no right to perform either political or legal functions, and cannot interfere in the affairs of the state.

The legal regime of the church in a secular state is characterized by the following features:

1) the state and its bodies have no right to control the attitude of its citizens to religion;

2) the state does not interfere in internal church activities, if the current legislation is not violated;

3) the state does not provide any of the confessions either material or financial or any other assistance;

4) religious organizations do not fulfill on behalf of the state

legal functions;

5) confessions, in turn, do not interfere in the political life of the country, but are only engaged in activities related to meeting the religious needs of the population.

The state protects the legal activities of religious associations, guarantees freedom of religion, and ensures the equality of all religious organizations before the law.

The status of a secular state was constitutionally secured by the Russian Federation, Germany, France, all the CIS states, etc.

A state is considered to be clerical, where one or another religion officially has the status of a state and occupies a privileged position in comparison with other confessions. The status of a state religion presupposes close cooperation between the state and the church, which covers various spheres of social relations.

The status of a state religion is characterized by the following features:

1) recognition of the church's ownership of a wide range of objects - land, buildings, structures, religious objects, etc .;

2) receipt by the church from the state of various subsidies and material assistance, tax benefits;

3) endowing the church with a number of legal powers, for example, the right to register marriage, birth, death, in some cases - to regulate marriage and family relations;

4) the right of the church to participate in the political life of the country and often have its representation in state bodies;

5) the exercise of control by the church in the field of education, upbringing, the introduction of religious censorship of printed materials, cinema, television, etc.

In the clerical state, despite the strong position of the state religion, nevertheless, the fusion of the state and the church does not take place.

The declaration of a particular religion as a state, as a rule, means that the state respects the religion professed by the majority of the population and adheres to religious traditions that constitute the spiritual and cultural value of the people.

Great Britain, Norway, Sweden, Denmark, etc. can be classified as clerical at present.

Theocratic states are characterized by the following features:

1) state power belongs to the church, which determines the status of the state religion;

2) religious norms constitute the main source of legislation and regulate all spheres of private and public life. Moreover, religious norms take precedence over the law;

3) the head of state is at the same time the highest religious figure, the supreme priest. For example, according to the Iranian Constitution, the state administration of the country is under the control of a fakikh, who stands above the President of the Islamic Republic of Iran. He appoints the Attorney General, the Chief Justice of the Supreme Court, confirms the presidency, announces amnesty, etc. The messages of the fuqaha are above the law and should be used by the judiciary.

Theocratic states usually include Iraq, Pakistan, Saudi Arabia, Morocco, etc.

In atheistic states, religious organizations are persecuted by the authorities.

This is expressed, in particular, in the fact that:

a) the church is deprived of its economic basis - its property;

b) religious organizations and other associations of a confessional nature are either prohibited or are under strict state control;

c) religious associations do not have the rights of a legal entity and cannot perform legally significant actions;

d) clergy and believers are repressed;

e) it is prohibited to hold religious ceremonies and rituals in public places, publish religious literature and distribute it;

f) freedom of conscience is reduced to freedom of propaganda of atheism.

The state of militant atheism was the Soviet state,

especially in the early years of its existence, as well as some former socialist countries, such as Albania. The 1976 Constitution prohibited any religion in this country.

In the typology of states, states in transition are sometimes distinguished, or the so-called transitional states. This kind of state was recognized in their time by the founders of the Marxist theory, when "state power temporarily receives a certain independence in relation to both classes" (economically dominant and exploited). IN AND. Lenin also wrote about the emergence in Russia of a transitional type state (from feudal to bourgeois) during the period of bourgeois reforms in the 1960s and 1970s. XIX century. He also assessed the process of transition to socialism in individual states as a transitional one, bypassing the stage of capitalism, for example, in Mongolia, among the peoples of Central Asia and the North. The state of modern Russia is also characterized as transitional.

Introduction ______________________________________________________ 3 p.

The concept of the state _________________________________________ 4 - 5 pp.

Civilizational approach to the typology of the state ____________ 5 - 9 pp.

Characteristics of the civilizational approach __________________ 9-10 pp.

Conclusion _______________________________________________ 11 p.

References ___________________________________________ 12 p.

Introduction

The classification of the form of the state is a systematics of the state related to the organization and structure of state power; typification of the state is the essence of the division (grouping) of states, taking into account the factors of the development of democracy as the generic essence of the state. The form of the state correlates with its type as the form in general correlates with the essence in general: it is the external organization of the state of a certain type. Despite the changes that have taken place in Russian jurisprudence in recent years, the problem of the historical types of state and law, as well as the question of the state and law of the socialist historical type, as one of its aspects, have not received proper scientific development. At the same time, two main trends in the coverage of the topic were formed in the specialized and educational literature.

The concept of the state

The second constituent element of the state is the population, that is, the human community that lives on its territory and is subject to its authority. The people as a generic concept can be characterized as a relatively broad social group, whose members have a sense of belonging to it due to the common features of culture and historical consciousness. People belonging to any nation have a more or less pronounced consciousness of entering a community that is different from others. Thus, any state relies on at least one people. And although there is no state without a national basis, peoples can exist without a state. So, a nation is a necessary, but not a sufficient condition for the formation

state, which also requires territory and state power.

The third constituent element of the state is power, in other words, the relationship of domination and subordination that exists between the political elite and the rest of society.

Civilizational approach to the typology of the state

Typology is the doctrine of types - large groups (classes) of certain objects that have a set of common characteristics characteristic of each type. Typology can be seen as a kind of classification that includes:

a) study of the bases of division into types;

b) the characteristics of the types themselves.

The civilizational approach is based on the concept of "civilization" (from Lat. Civilis - civil). This concept itself is characterized in different ways. For example, Professor Vengerov defines civilization as "a sociocultural system that provides a high degree of differentiation of life in accordance with the needs of a complex, developed society and at the same time supports its necessary integration through the creation of regulated spiritual and cultural factors and the necessary hierarchy of structures and values."

In general, the main purpose of the term "civilization" is seen in designating a type of culture. Hence, in the understanding of civilization, one should proceed from the understanding of culture. The fact is that man, as a being, not only biological, but also social, began, along with the natural environment, to create for himself a new, artificial habitat - "second nature". And this human activity and its results are called "culture". The main category in the assessment and characterization of culture is the concept of "value". In the process of activity, a person creates both objects of material culture and spiritual values. Including such values as law and the state. From these positions, civilization can be defined as a peculiar and integral totality (system) of material and spiritual values, ensuring the stable functioning of society and human life.

The basic principles and approaches to the study of history using the concept of "civilization" were developed by the outstanding English historian (or rather, the philosopher of history) Arnold Joseph Toynbee (1889-1975) in a twelve-volume work "A Study of History", published in 1934-1961. The difference between civilizations, as the author believed, lies primarily in the way of thinking. And the least important is

the geographical factor and the belonging of the population to a particular race. Toynbee singled out more than two dozen civilizations in world history (21): Egyptian, Chinese, Western, Orthodox, Far Eastern, Arab, Iranian, Syrian, Mexican, etc., and thus carried out a kind of typology of society without setting himself a separate task to produce on this basis a typology of the state.

The civilizational approach to the typology of the state is, in all likelihood, promising, but at the moment it is at the stage of formation and in the educational literature there is no clear division of states into types according to this criterion. Basically, only the principles of this approach are named. So, prof. Vengerov, who paid a lot of attention to this issue in the educational literature, considers the main feature of the civilizational approach to be that "according to the civilizational theory, the type of state, its social nature is ultimately determined not so much by objectively material, as by ideal-spiritual, cultural factors." The author identifies three important, in his opinion, principles of correlation between the state and the spiritual and cultural life of society:

The essence of the state is determined not only by the actually existing balance of forces, but also by the ideas about the world, values, and patterns of behavior accumulated in the course of the historical process and transmitted within the framework of culture;

State power as a central phenomenon in the world of politics can be considered at the same time as a part of the world of culture;

The diversity of cultures - in time and space - makes it possible to understand why some types of states, corresponding to one conditions, stopped in their development in other conditions.

In isolating and characterizing the types of states on a civilizational basis, prof. Vengerov comes from such types of civilizations as primary and secondary, which are divided according to the level of their organization. The author notes that the states of primary civilizations (ancient Egyptian, Sumerian, Assyro-Babylonian, Iranian, Burmese, Siamese, Khmer, Vietnamese, Japanese, etc.) are characterized by:

a) the enormous role of the state as a unifying and organizing force, not determined, but determining social and economic structures;

b) the union of the state with religion in the political and religious complex.

In secondary civilizations - Western European, North American, Eastern European, Latin American, Buddhist, etc.:

a) a distinct difference between the state power and the cultural and religious complex was manifested: the power was no longer as omnipotent and all-pervading as it was in the primary civilizations;

b) the position of the ruler, personifying the state, was ambiguous: on the one hand, he was worthy of all obedience, and on the other, his power must correspond to sacred principles and laws, otherwise it was illegal.

It can be noted, including from the given example, that in the civilizational approach, practically no (or impossible to draw) distinctions between society and the state are made. For this reason, apparently, prof. Vengerov and does not give specific terminological designations for those types of state that correspond to the primary and secondary civilizations. In the literature, it is rightly noted that the main difference between the civilizational approach and the formational one is the ability to reveal the development of society and statehood through

a person, through his ideas about the values and goals of his own activities (V.N. Khropanyuk). The literature correctly notes that the typology of the state should take into account both the civilizational approach and the formational one.

Characteristics of the civilizational approach

The question of the type of state is solved differently within the framework of the civilizational approach: the social nature of the state is determined by spiritual and cultural factors. Toynbee writes: “the cultural element is the soul, blood, lymph, the essence of civilization; in comparison with him, the economic and even more so the political plans seem to be artificial, ordinary creatures of nature and the driving forces of civilization. "

The civilizational approach is a study of the state and development of society, the laws governing the change of historical types of states from the point of view of qualitative changes in the socio-cultural environment of society, in the spiritual culture of the people, their religion and morals.

The civilizational approach identifies three principles of the relationship between the state and the spiritual and cultural life of society.

1. The nature of the state is determined not only by the real balance of forces, but also by the ideas about the world, values, and patterns of behavior accumulated in the course of the historical process. Considering the state, one must take into account not only social interests and acting forces, but also stable, normative patterns of behavior, the entire historical experience of the past.

2. State power as a central phenomenon in the world of politics can be considered at the same time as a part of the world of culture. This allows you to avoid schematization of the state and especially the policy pursued by it as

the result of an abstract play of forces and, conversely, to reveal the connection between state power and prestige, morality, etc.

3. The heterogeneity of cultures - in time and space - makes it possible to understand why some types of states, corresponding to one conditions, stopped developing in other conditions. In the sphere of state life, particular importance is attached to the differences arising from the originality of national cultures and features of national character.

Conclusion

As for the civilizational approach, according to it, the determining factors in the development of the state are sociocultural factors, including the spiritual life of society, ideology, morality, and religion. It is they who mainly determine the features of the development of a given social system and the characteristic features of its state power.

There are several stages in the development of civilization. The first is local civilizations, each of which has a set of interconnected social institutions, including the state. The second - special civilizations (Indian, Chinese, Western European, Eastern European) with the corresponding types of states. And, finally, the third stage is modern civilization with its statehood, which is currently only taking shape and which is characterized by the coexistence of traditional and modern socio-political structures.

Bibliography

1. Vengerov A.V. - Theory of State and Law, M .: Jurisprudence, 1999

2. Vekhorev Yu.A. - Typology of states. Civilizational types of states // Bulletin of the Nizhny Novgorod University, 1999

3. Grafsky V.G. - General history of law and state, Textbook, M .: NORMA - INFRA-M, 2000

4. Karasev V.I. - Society, state, civilization: towards the theory of the formation of societies, Moscow: MPSI, 2000

5. Syrykh V.М. Theory of Government and Rights. M .: Bylina, 1998.

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