LAW AT THE INTERSECTION OF POLITICS, ECONOMY AND CULTURE (II): IN THE MODERN AND THE CONTEMPORARY KEY

Abstract

Problem studije sažet je u pitanju: kako se pravo kao skup mjerila djelovanja i način rasuđivanja odnosi prema politici, ekonomiji i kulturi? Pristup problemu je praktičan i instrumentalan radije nego teorijski i sam sebi svrhom. Cilj je ocjena predmeta istraživanja radi olakšavanja njegove promjene prema temeljnim vrijednostima istraživanja. S obzirom na to da su te vrijednosti postulirane stipulativnom definicijom prava, koja implicira odnose prava spram politike, ekonomije i čak kulture, može se činiti da pristup ne rješava problem, nego ga nedopustivo trivijalizira. Zagovarani pristup ipak može biti valjan ako je stipulirana definicija prava dovoljno integralna, tj. uključiva. U tu svrhu studija pokušava povezati u stipuliranu definiciju prava tri velike filozofijske tradicije, koje su još uvijek nosive – i utoliko ključevi – za suvremene doktrine i kulture. U klasičnom (ontologijskom) ključu (koji je analiziran u prvom dijelu studije) pravo se poima kao ustanovljujuća i ispravljajuća strana cjeline sastavljene od politike, ekonomije, prava i religije – potonje kao središta kulture. U modernom (epistemologijskom) ključu (analiziranom u drugom dijelu studije) ideje prava su u rasponu od poimanja da pravo ustanovljuje moderne društvene sisteme i prema tome je nezaobilazno sredstvo za identifikaciju modernih društvenih pojava do teorija da je pravo, podjednako kao i politika, ekonomija i kultura, pojava svediva na svoje prirodne uzroke. U suvremenom (jezičnom) ključu pravo, koje ustanovljuje čak religiju, može biti shvaćeno samo iz kulture – uključiv politiku i ekonomiju – u koju je utkano. Tri se tradicije najznačajnije razlikuju u pogledima na dodir razuma i djela. Za razliku od klasične tradicije, koja priznaje da razum može upravljati djelovanjem, razum i djelo su u epistemologijskom ključu odvojeni logičkim jazom, dočim su u lingvističkom ključu jedva razlučivi. Trostruko rješenje problema istraživanja povećava kako heurističku tako i praktičnu vrijednost stipulira- ne definicije prava. Integrirajući raznorodne tradicije, stipulativna definicija služi integritetu pluralističkoga pravnog poretka, tj. postizanju postuliranih temeljnih vrijednosti unutar granica prava. Međutim, pristup zauzet u studiji, iako više uključiv od strančarskih, još uvijek je samo jedan od pristupa, koji je u posljednjoj crti također neizbježno strančarski. Štoviše, gledan iz kulture koja nije integrirana, parohijalan je ili čak neprijateljski.How is law as both a set of standards of conduct and a way of reasoning related to politics, economy and culture? The approach to the problem taken in the paper is practical and instrumental rather than theoretical for its own sake. The aim is to appraise the subject-matter with a view of facilitating its change towards the basic values of the inquiry. Since the values are postulated by a stipulative definition of law, which implies relations of law to politics, economy and even culture, it may appear that the approach unduly trivializes rather than solves the problem. The approach may nonetheless be valid, if the stipulated definition of law is sufficiently integral, that is, inclusive. To that end the paper attempts to integrate into the stipulated definition of law three major philosophical traditions, which are still building blocs of – and hence the keys to – contemporary doctrines and cultures. In the classical (ontological) key (which is analysed in the first part of the paper) law is conceived of as a constituing and correcting aspect of the whole consisting of politics, economy, law and religion qua centerpiece of culture. In the modern (epistemological) key (analysed in the second part of the paper) ideas of law range from the conceptions that law is the constituent of modern social systems and hence an indispensable means of identifying modern social phenomena to the theories that law, as well as politics, economy and culture, is a phenomenon reducible to its natural causes. In the contemporary (linguistic) key (also in the second part) law, which is the constituent even of religion, can be understood only from within of the culture – including politics and economy – into which it is woven. The three traditions differ most markedly in their views of the contact between reason and action. In contrast to the classical tradition, which recognizes that reason can be action-guiding, reason and action are in the epistemological key separated by a logical gap, whereas in the linguistic key they are hardly distinguishable. The triple solution of the problem of inquiry increases both heuristic and practical potentials of the stipulated definition of law. By integrating diverse philosophical traditions, the definition is serviceable to the integrity of a pluralistic legal order, that is, to achieving the postulated basic values within the limits of the law. However, the approach taken in the paper, while more inclusive than more partisan approaches, is still merely an approach which is in the final analysis also partisan. Moreover, when seen from a culture that has not been integrated by the definition, the approach may be parochial or even inimical