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The aim of the article is the analysis of the status of Carl Schmitt's political theology. It is argued that this conception can not be understood as a sociology of juristic concepts as it was described by its author. Today many interpretators attempt to explain political theology as a part of theology. This interpretation is deficient in some of its parts. Schmitt was developing a political theory which he called "political theology". This project has to be understood as an attempt to use theological argumentations and insights in the discourse of political philosophy. Schmitt's attempt to create a synthesis of theology and philosophy for the study of politics is similar to the aims of reactionary XIX century Catholic political philosophy of Joseph de Maistre, Louis de Bonald and Juan Donoso Cortes.

The aim of the article is the analysis of the status of Carl Schmitt's political theology. It is argued that this conception can not be understood as a sociology of juristic concepts as it was described by its author. Today many interpretators attempt to explain political theology as a part of theology. This interpretation is deficient in some of its parts. Schmitt was developing a political theory which he called "political theology". This project has to be understood as an attempt to use theological argumentations and insights in the discourse of political philosophy. Schmitt's attempt to create a synthesis of theology and philosophy for the study of politics is similar to the aims of reactionary XIX century Catholic political philosophy of Joseph de Maistre, Louis de Bonald and Juan Donoso Cortes.

The aim of the article is the analysis of the status of Carl Schmitt's political theology. It is argued that this conception can not be understood as a sociology of juristic concepts as it was described by its author. Today many interpretators attempt to explain political theology as a part of theology. This interpretation is deficient in some of its parts. Schmitt was developing a political theory which he called "political theology". This project has to be understood as an attempt to use theological argumentations and insights in the discourse of political philosophy. Schmitt's attempt to create a synthesis of theology and philosophy for the study of politics is similar to the aims of reactionary XIX century Catholic political philosophy of Joseph de Maistre, Louis de Bonald and Juan Donoso Cortes.

The aim of the article is the analysis of the status of Carl Schmitt's political theology. It is argued that this conception can not be understood as a sociology of juristic concepts as it was described by its author. Today many interpretators attempt to explain political theology as a part of theology. This interpretation is deficient in some of its parts. Schmitt was developing a political theory which he called "political theology". This project has to be understood as an attempt to use theological argumentations and insights in the discourse of political philosophy. Schmitt's attempt to create a synthesis of theology and philosophy for the study of politics is similar to the aims of reactionary XIX century Catholic political philosophy of Joseph de Maistre, Louis de Bonald and Juan Donoso Cortes.

When Western liberalism won the battle over fascism and communism, it declared 'the end of history'. The fall of the Berlin Wall and WTC towers has shaken this illusion to the ground. Carl Schmitt treated WWII as the beginning of the fall of Westphalian system. For this reason Schmitt proclaimed political theology as the means for Western identity's renewal. This notion coined by the Stoic Panaetius referred to the essential dependence of political and cultural phenomena on religion. Schmitt's version of political theology showed a way out of crisis and was at the same time incompatible with liberal dogmas of tolerance, political correctness and multiculturalism.

When Western liberalism won the battle over fascism and communism, it declared 'the end of history'. The fall of the Berlin Wall and WTC towers has shaken this illusion to the ground. Carl Schmitt treated WWII as the beginning of the fall of Westphalian system. For this reason Schmitt proclaimed political theology as the means for Western identity's renewal. This notion coined by the Stoic Panaetius referred to the essential dependence of political and cultural phenomena on religion. Schmitt's version of political theology showed a way out of crisis and was at the same time incompatible with liberal dogmas of tolerance, political correctness and multiculturalism.

This article discusses the concept of the quality of being political and the relationship between power and authority. The theories of Carl Schmitt and Eric Voegelin were chosen as the main points of reference. Problems of the interaction of power and authority are discussed in the paper as well as the genesis of the quality of being political. The article attempts to prove that the phenomenon of power occurs in the Iron Age with the disappearance of the Eastern dominances. The prominence of a principle of supremacy of power becomes an issue when the authority, which demands hierarchy and alludes to the traditions of dominance, is sought to be eliminated.

This article discusses the concept of the quality of being political and the relationship between power and authority. The theories of Carl Schmitt and Eric Voegelin were chosen as the main points of reference. Problems of the interaction of power and authority are discussed in the paper as well as the genesis of the quality of being political. The article attempts to prove that the phenomenon of power occurs in the Iron Age with the disappearance of the Eastern dominances. The prominence of a principle of supremacy of power becomes an issue when the authority, which demands hierarchy and alludes to the traditions of dominance, is sought to be eliminated.

This article discusses the concept of the quality of being political and the relationship between power and authority. The theories of Carl Schmitt and Eric Voegelin were chosen as the main points of reference. Problems of the interaction of power and authority are discussed in the paper as well as the genesis of the quality of being political. The article attempts to prove that the phenomenon of power occurs in the Iron Age with the disappearance of the Eastern dominances. The prominence of a principle of supremacy of power becomes an issue when the authority, which demands hierarchy and alludes to the traditions of dominance, is sought to be eliminated.

This article discusses the concept of the quality of being political and the relationship between power and authority. The theories of Carl Schmitt and Eric Voegelin were chosen as the main points of reference. Problems of the interaction of power and authority are discussed in the paper as well as the genesis of the quality of being political. The article attempts to prove that the phenomenon of power occurs in the Iron Age with the disappearance of the Eastern dominances. The prominence of a principle of supremacy of power becomes an issue when the authority, which demands hierarchy and alludes to the traditions of dominance, is sought to be eliminated.

The aim of the article is symbolic-functional analysis of development judicial awareness. This paper analysesthe transition period from the traditional political theology of the main political structures in the MiddleEast to the reflecting political thought of Ancient Greece. In order to elaborate this idea, two independentbut closely related phenomena of civilization – force (warriors) and the law (priests) – were chosen andthe analysis of their history of interaction was given. The principles of law and justice were constructedtheo-politically based on two different conceptions of order. According to this, it is possible to concider thegeo-cultural habitats of Mesopotamia and Egypt as two independently developed civilisational platformsor laboratories of social construct. Their heritage of political justice and practice of the political was successfullyinhereted and peculiarly transformed by the developing polis system of Ancient Greece.

The aim of the article is symbolic-functional analysis of development judicial awareness. This paper analysesthe transition period from the traditional political theology of the main political structures in the MiddleEast to the reflecting political thought of Ancient Greece. In order to elaborate this idea, two independentbut closely related phenomena of civilization – force (warriors) and the law (priests) – were chosen andthe analysis of their history of interaction was given. The principles of law and justice were constructedtheo-politically based on two different conceptions of order. According to this, it is possible to concider thegeo-cultural habitats of Mesopotamia and Egypt as two independently developed civilisational platformsor laboratories of social construct. Their heritage of political justice and practice of the political was successfullyinhereted and peculiarly transformed by the developing polis system of Ancient Greece.

The aim of the article is symbolic-functional analysis of development judicial awareness. This paper analysesthe transition period from the traditional political theology of the main political structures in the MiddleEast to the reflecting political thought of Ancient Greece. In order to elaborate this idea, two independentbut closely related phenomena of civilization – force (warriors) and the law (priests) – were chosen andthe analysis of their history of interaction was given. The principles of law and justice were constructedtheo-politically based on two different conceptions of order. According to this, it is possible to concider thegeo-cultural habitats of Mesopotamia and Egypt as two independently developed civilisational platformsor laboratories of social construct. Their heritage of political justice and practice of the political was successfullyinhereted and peculiarly transformed by the developing polis system of Ancient Greece.

The aim of the article is symbolic-functional analysis of development judicial awareness. This paper analysesthe transition period from the traditional political theology of the main political structures in the MiddleEast to the reflecting political thought of Ancient Greece. In order to elaborate this idea, two independentbut closely related phenomena of civilization – force (warriors) and the law (priests) – were chosen andthe analysis of their history of interaction was given. The principles of law and justice were constructedtheo-politically based on two different conceptions of order. According to this, it is possible to concider thegeo-cultural habitats of Mesopotamia and Egypt as two independently developed civilisational platformsor laboratories of social construct. Their heritage of political justice and practice of the political was successfullyinhereted and peculiarly transformed by the developing polis system of Ancient Greece.

This article discusses the genesis of the political by treating this phenomena as a distinctive interaction between political and religious factors. The chirographic culture of memory, which is more characteristic of the Eastern nations, is being compared with the alternative culture of Ancient Greece, the so-called oroacoustic culture of memory. This article also examines the peculiarities of the political consciousness and religious mentality of Ancient Greece. The assumptions of legitimacy are considered as well, which are related to an identity crisis and a war between generations reflected, in theology, by the traditional world of the Fathers (Olympic) and the marginal world of the Sons (Delphic).