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The article is devoted to the elucidation of the ideological foundations of the law of the states of the earlycivilizations of the East, which last from the VII millennium BC (Sumer and Akkad, Babylon, India, Chinaand Egypt). The spontaneously formed mythical, religious, moral and rational components of the worldview,as well as elements of philosophical doctrines are analyzed, traced as the unity of the notions of the gravityof sin and sinful behavior and even the community as a whole, caste character based on the idea of theinevitability of social inequality, the subordinate position of women, and significant differences in differentlegal systems, based on the specifics of economic structure and political system, civilizational and culturaldifferences, historical features of state formation, as well as worldviews of peoples, their understanding ofthe world, world order, natural and terrestrial laws. It is concluded that the general primary basis of the legalworldview of the peoples of the early states of the East are mythical and religious beliefs of peoples (as,incidentally, in all other early states), which served to explain the world order and justify the general lawsof nature, and also served as a criterion for evaluating human actions.These ideas were based on common to all civilizations moral ideas about good and evil, justice andinjustice, truth and injustice, moral and immoral. In philosophical treatises, in some literary and legalsources of the ancient East, one can find key common moral postulates that take long from the most ancientbeliefs and religions and moral rules, known to science, and then reflected in Hinduism, Christianity, Islam.From the point of view of social and state ideology, the ruling elite was interested in spreading and affirmingthe notions of the sanctity and inviolability of the supreme power of rulers, who often combined religiousand secular power. The laws of the rulers were also proclaimed by the commands of the gods, the highe rpowers, which must be strictly observed by all. This view of laws was reinforced by a system of severepunishments for violating them. Although this together helped to centralize the early states, to establishmore effective protection against external enemies, and from the point of view of internal organization tokeep the people firmly in subjection, it did not contribute to the development of ideals of individual freedom. ; Статтю присвячено висвітленню світоглядних основ права держав ранніх цивілізацій Сходу,що ведуть тяглість із VII тисячоліття до н. е. (Шумеру і Аккаду, Вавилону, Індії, Китаю та Єгип-ту). У статті проаналізовано стихійно сформовані міфічний, релігійний, моральний і раціональнийскладники світогляду, а також елементи філософських учень; простежено як єдність властивихученням ранніх держав Сходу уявлень про тяжкість гріха і гріховну поведінку, звичаєву основу праваз кровною помстою і принципом таліону, колективною відповідальністю членів сім'ї і навіть общини в цілому, становий характер на основі уявлення про неминучість соціальної нерівності, підпоряд-коване становище жінки, так і суттєві відмінності різних правових систем, підґрунтям чого є специфіка економічного укладу і політичного устрою, цивілізаційні і культурні відмінності, історичніособливості формування держав, а також світоглядні уявлення народів, їхнє розуміння світу, світового порядку, природних і земних законів.

The article is devoted to the elucidation of the ideological foundations of the law of the states of the earlycivilizations of the East, which last from the VII millennium BC (Sumer and Akkad, Babylon, India, Chinaand Egypt). The spontaneously formed mythical, religious, moral and rational components of the worldview,as well as elements of philosophical doctrines are analyzed, traced as the unity of the notions of the gravityof sin and sinful behavior and even the community as a whole, caste character based on the idea of theinevitability of social inequality, the subordinate position of women, and significant differences in differentlegal systems, based on the specifics of economic structure and political system, civilizational and culturaldifferences, historical features of state formation, as well as worldviews of peoples, their understanding ofthe world, world order, natural and terrestrial laws. It is concluded that the general primary basis of the legalworldview of the peoples of the early states of the East are mythical and religious beliefs of peoples (as,incidentally, in all other early states), which served to explain the world order and justify the general lawsof nature, and also served as a criterion for evaluating human actions.These ideas were based on common to all civilizations moral ideas about good and evil, justice andinjustice, truth and injustice, moral and immoral. In philosophical treatises, in some literary and legalsources of the ancient East, one can find key common moral postulates that take long from the most ancientbeliefs and religions and moral rules, known to science, and then reflected in Hinduism, Christianity, Islam.From the point of view of social and state ideology, the ruling elite was interested in spreading and affirmingthe notions of the sanctity and inviolability of the supreme power of rulers, who often combined religiousand secular power. The laws of the rulers were also proclaimed by the commands of the gods, the highe rpowers, which must be strictly observed by all. This view of laws was reinforced by a system of severepunishments for violating them. Although this together helped to centralize the early states, to establishmore effective protection against external enemies, and from the point of view of internal organization tokeep the people firmly in subjection, it did not contribute to the development of ideals of individual freedom. ; Статтю присвячено висвітленню світоглядних основ права держав ранніх цивілізацій Сходу,що ведуть тяглість із VII тисячоліття до н. е. (Шумеру і Аккаду, Вавилону, Індії, Китаю та Єгип-ту). У статті проаналізовано стихійно сформовані міфічний, релігійний, моральний і раціональнийскладники світогляду, а також елементи філософських учень; простежено як єдність властивихученням ранніх держав Сходу уявлень про тяжкість гріха і гріховну поведінку, звичаєву основу праваз кровною помстою і принципом таліону, колективною відповідальністю членів сім'ї і навіть общини в цілому, становий характер на основі уявлення про неминучість соціальної нерівності, підпоряд-коване становище жінки, так і суттєві відмінності різних правових систем, підґрунтям чого є специфіка економічного укладу і політичного устрою, цивілізаційні і культурні відмінності, історичніособливості формування держав, а також світоглядні уявлення народів, їхнє розуміння світу, світового порядку, природних і земних законів.

The article is devoted to the elucidation of the ideological foundations of the law of the states of the earlycivilizations of the East, which last from the VII millennium BC (Sumer and Akkad, Babylon, India, Chinaand Egypt). The spontaneously formed mythical, religious, moral and rational components of the worldview,as well as elements of philosophical doctrines are analyzed, traced as the unity of the notions of the gravityof sin and sinful behavior and even the community as a whole, caste character based on the idea of theinevitability of social inequality, the subordinate position of women, and significant differences in differentlegal systems, based on the specifics of economic structure and political system, civilizational and culturaldifferences, historical features of state formation, as well as worldviews of peoples, their understanding ofthe world, world order, natural and terrestrial laws. It is concluded that the general primary basis of the legalworldview of the peoples of the early states of the East are mythical and religious beliefs of peoples (as,incidentally, in all other early states), which served to explain the world order and justify the general lawsof nature, and also served as a criterion for evaluating human actions.These ideas were based on common to all civilizations moral ideas about good and evil, justice andinjustice, truth and injustice, moral and immoral. In philosophical treatises, in some literary and legalsources of the ancient East, one can find key common moral postulates that take long from the most ancientbeliefs and religions and moral rules, known to science, and then reflected in Hinduism, Christianity, Islam.From the point of view of social and state ideology, the ruling elite was interested in spreading and affirmingthe notions of the sanctity and inviolability of the supreme power of rulers, who often combined religiousand secular power. The laws of the rulers were also proclaimed by the commands of the gods, the highe rpowers, which must be strictly observed by all. This view of laws was reinforced by a system of severepunishments for violating them. Although this together helped to centralize the early states, to establishmore effective protection against external enemies, and from the point of view of internal organization tokeep the people firmly in subjection, it did not contribute to the development of ideals of individual freedom. ; Статтю присвячено висвітленню світоглядних основ права держав ранніх цивілізацій Сходу,що ведуть тяглість із VII тисячоліття до н. е. (Шумеру і Аккаду, Вавилону, Індії, Китаю та Єгип-ту). У статті проаналізовано стихійно сформовані міфічний, релігійний, моральний і раціональнийскладники світогляду, а також елементи філософських учень; простежено як єдність властивихученням ранніх держав Сходу уявлень про тяжкість гріха і гріховну поведінку, звичаєву основу праваз кровною помстою і принципом таліону, колективною відповідальністю членів сім'ї і навіть общини в цілому, становий характер на основі уявлення про неминучість соціальної нерівності, підпоряд-коване становище жінки, так і суттєві відмінності різних правових систем, підґрунтям чого є специфіка економічного укладу і політичного устрою, цивілізаційні і культурні відмінності, історичніособливості формування держав, а також світоглядні уявлення народів, їхнє розуміння світу, світового порядку, природних і земних законів.

The history of China originates from the 5th millennium B.C. Written sources relating to the beginning of the period of the seven strongest states "Chuntsu" (Spring and Autumn period) originated in the 7th century B.C.The first elements of the philosophical teachings of China originated in the 5th century B.C., the most significant being Taoism, Confucianism, Mohism, Legalism, the School of In-Yang, and Nominalism. The thorough analysis of the abovementioned teachings provides an insight into a contemptuous attitude to the law as a means of regulating social relations and conflict resolution, as well as the faith in the harmony of human relationships and justice, and the need for a search for consensus and agreement.These teachings demonstrate a vivid confrontation between the humanist (Confucian and partly the doctrine of Mohism) and anti-humanistic (Legalist) doctrine, morality and law. It was also common to the European tradition.They had significant influence on the nature of ancient Chinese law, although it was also based on customary law, as well as on the traditions of Eastern despotism, which held the sacramentality of the ruler's figure (him and his power, as well as the laws that emanated from him, deified), the political arbitrariness, qualitatively different from the European view of the relationship between the state and the individual on the basis of blind submission, the absolute dominance of the state over society, the lack of democratic traditions of the formation of state authorities and governance, the lack of controlling authorities based directly on force, and the lack of guarantees of individual rights as its grounding features.The ancient Chinese law of the period had a very obscure caste character. The status of a person depended on the social situation this person was in, and not on his/her origin. Therefore, the linchpin here was occupied by the representatives of the ruling dynasty, as well as representatives of the state power apparatus, whose status was derived from the ruler.The second grade was occupied by regular persons (scientists, landowners, artisans, and merchants) who entirely depended on the will of the ruler and his officials. As for certain categories of persons, the extent of their eligibility was different. The following categories were personally free (Lyangen, Zhuzhen, Pingmin) and personally unfriendly, "Underworld" (Jian-jen), in addition to landowners and tenants. There also existed different statuses of father and son, spouses, separate categories of children, age categories of persons in criminal law (in particular, persons under 10 and over 80 were not held liable).The law was also featured by collective responsibility for committing crimes (the perpetrators of the crime could be punished by relatives of the offender to the third degree), a combination of functions of administration and justice (the ruler belonged to the supreme judicial authority), as well as extremely cruel sanctions for committing crimes. Court proceedings had an inquisitive character, where the person completely depended on the discretion of the authorities. Civil-law relations had the features of the lack of economic freedom and the existence of contractual relations in a rather limited framework not accompanied by clear legal guarantees.Article received 14.03.2019 ; Статтю присвячено висвітленню світоглядних основ права Стародавнього Китаю періоду розпаду первісного ладу і формування ранніх міст-держав (VII–II ст. до Р.Х.). Досліджено перші космологічні уявлення про певну єдність законів Неба, Землі і Людини, які становили першооснову світогляду, моральне і релігійно-міфічне підґрунтя суспільного і державного устрою, а також філософські вчення цього періоду, які справили важливий вплив не тільки на чинне на той час законодавство Китаю, а й на всю стародавню філософію Японії, Кореї, В'єтнаму та Тайваню, а саме: даосизм, конфуціанство, мої́зм, легізм, школа «інь-ян», номіналізм. Розкрито процеси трансформації звичаєвого права, поступового підвищення ролі закону в китайському суспільстві, протиборство конфуціанства і легізму на тлі формування централізованої держави, а також особливості правового становища особи; наведено стислу характеристику права.Матеріал надійшов 14.03.2019

The history of China originates from the 5th millennium B.C. Written sources relating to the beginning of the period of the seven strongest states "Chuntsu" (Spring and Autumn period) originated in the 7th century B.C.The first elements of the philosophical teachings of China originated in the 5th century B.C., the most significant being Taoism, Confucianism, Mohism, Legalism, the School of In-Yang, and Nominalism. The thorough analysis of the abovementioned teachings provides an insight into a contemptuous attitude to the law as a means of regulating social relations and conflict resolution, as well as the faith in the harmony of human relationships and justice, and the need for a search for consensus and agreement.These teachings demonstrate a vivid confrontation between the humanist (Confucian and partly the doctrine of Mohism) and anti-humanistic (Legalist) doctrine, morality and law. It was also common to the European tradition.They had significant influence on the nature of ancient Chinese law, although it was also based on customary law, as well as on the traditions of Eastern despotism, which held the sacramentality of the ruler's figure (him and his power, as well as the laws that emanated from him, deified), the political arbitrariness, qualitatively different from the European view of the relationship between the state and the individual on the basis of blind submission, the absolute dominance of the state over society, the lack of democratic traditions of the formation of state authorities and governance, the lack of controlling authorities based directly on force, and the lack of guarantees of individual rights as its grounding features.The ancient Chinese law of the period had a very obscure caste character. The status of a person depended on the social situation this person was in, and not on his/her origin. Therefore, the linchpin here was occupied by the representatives of the ruling dynasty, as well as representatives of the state power apparatus, whose status was derived from the ruler.The second grade was occupied by regular persons (scientists, landowners, artisans, and merchants) who entirely depended on the will of the ruler and his officials. As for certain categories of persons, the extent of their eligibility was different. The following categories were personally free (Lyangen, Zhuzhen, Pingmin) and personally unfriendly, "Underworld" (Jian-jen), in addition to landowners and tenants. There also existed different statuses of father and son, spouses, separate categories of children, age categories of persons in criminal law (in particular, persons under 10 and over 80 were not held liable).The law was also featured by collective responsibility for committing crimes (the perpetrators of the crime could be punished by relatives of the offender to the third degree), a combination of functions of administration and justice (the ruler belonged to the supreme judicial authority), as well as extremely cruel sanctions for committing crimes. Court proceedings had an inquisitive character, where the person completely depended on the discretion of the authorities. Civil-law relations had the features of the lack of economic freedom and the existence of contractual relations in a rather limited framework not accompanied by clear legal guarantees.Article received 14.03.2019 ; Статтю присвячено висвітленню світоглядних основ права Стародавнього Китаю періоду розпаду первісного ладу і формування ранніх міст-держав (VII–II ст. до Р.Х.). Досліджено перші космологічні уявлення про певну єдність законів Неба, Землі і Людини, які становили першооснову світогляду, моральне і релігійно-міфічне підґрунтя суспільного і державного устрою, а також філософські вчення цього періоду, які справили важливий вплив не тільки на чинне на той час законодавство Китаю, а й на всю стародавню філософію Японії, Кореї, В'єтнаму та Тайваню, а саме: даосизм, конфуціанство, мої́зм, легізм, школа «інь-ян», номіналізм. Розкрито процеси трансформації звичаєвого права, поступового підвищення ролі закону в китайському суспільстві, протиборство конфуціанства і легізму на тлі формування централізованої держави, а також особливості правового становища особи; наведено стислу характеристику права.Матеріал надійшов 14.03.2019

The history of China originates from the 5th millennium B.C. Written sources relating to the beginning of the period of the seven strongest states "Chuntsu" (Spring and Autumn period) originated in the 7th century B.C.The first elements of the philosophical teachings of China originated in the 5th century B.C., the most significant being Taoism, Confucianism, Mohism, Legalism, the School of In-Yang, and Nominalism. The thorough analysis of the abovementioned teachings provides an insight into a contemptuous attitude to the law as a means of regulating social relations and conflict resolution, as well as the faith in the harmony of human relationships and justice, and the need for a search for consensus and agreement.These teachings demonstrate a vivid confrontation between the humanist (Confucian and partly the doctrine of Mohism) and anti-humanistic (Legalist) doctrine, morality and law. It was also common to the European tradition.They had significant influence on the nature of ancient Chinese law, although it was also based on customary law, as well as on the traditions of Eastern despotism, which held the sacramentality of the ruler's figure (him and his power, as well as the laws that emanated from him, deified), the political arbitrariness, qualitatively different from the European view of the relationship between the state and the individual on the basis of blind submission, the absolute dominance of the state over society, the lack of democratic traditions of the formation of state authorities and governance, the lack of controlling authorities based directly on force, and the lack of guarantees of individual rights as its grounding features.The ancient Chinese law of the period had a very obscure caste character. The status of a person depended on the social situation this person was in, and not on his/her origin. Therefore, the linchpin here was occupied by the representatives of the ruling dynasty, as well as representatives of the state power apparatus, whose status was derived from the ruler.The second grade was occupied by regular persons (scientists, landowners, artisans, and merchants) who entirely depended on the will of the ruler and his officials. As for certain categories of persons, the extent of their eligibility was different. The following categories were personally free (Lyangen, Zhuzhen, Pingmin) and personally unfriendly, "Underworld" (Jian-jen), in addition to landowners and tenants. There also existed different statuses of father and son, spouses, separate categories of children, age categories of persons in criminal law (in particular, persons under 10 and over 80 were not held liable).The law was also featured by collective responsibility for committing crimes (the perpetrators of the crime could be punished by relatives of the offender to the third degree), a combination of functions of administration and justice (the ruler belonged to the supreme judicial authority), as well as extremely cruel sanctions for committing crimes. Court proceedings had an inquisitive character, where the person completely depended on the discretion of the authorities. Civil-law relations had the features of the lack of economic freedom and the existence of contractual relations in a rather limited framework not accompanied by clear legal guarantees.Article received 14.03.2019 ; Статтю присвячено висвітленню світоглядних основ права Стародавнього Китаю періоду розпаду первісного ладу і формування ранніх міст-держав (VII–II ст. до Р.Х.). Досліджено перші космологічні уявлення про певну єдність законів Неба, Землі і Людини, які становили першооснову світогляду, моральне і релігійно-міфічне підґрунтя суспільного і державного устрою, а також філософські вчення цього періоду, які справили важливий вплив не тільки на чинне на той час законодавство Китаю, а й на всю стародавню філософію Японії, Кореї, В'єтнаму та Тайваню, а саме: даосизм, конфуціанство, мої́зм, легізм, школа «інь-ян», номіналізм. Розкрито процеси трансформації звичаєвого права, поступового підвищення ролі закону в китайському суспільстві, протиборство конфуціанства і легізму на тлі формування централізованої держави, а також особливості правового становища особи; наведено стислу характеристику права.Матеріал надійшов 14.03.2019

The article is devoted to the study of the process of the emergence of rights in the primitive society of the period of savagery and barbarism. The time frame expands from the beginning of the birth of life (about 4.1 – 3.7 billion years ago) to the invention of methods of cultivation of land and the primary division of labor and the invention of ancient civilization of Sumerians of writing (respectively 6,500 years - 3,100 years BC). The social and anthropological reasons for the emergence of law (needs of common habitation, normative consciousness), the world-view basis, the nature of the binding character of the original rules, their interrelation with morality, are substantiated. The original rules of conduct in the form of prohibitions (taboos), custom, rite, worship and ritual were alloy, a mixture of divine and natural, magical and psychological. These mono norms formed the core of primitive law as the form of proper, necessary behavior, the most significant factor of the force of which was the joint residence and the mutual benefit of acting concertedly.In the absence of political power in the primitive society, they also supported the authority of tribal leaders, elders, healers, healers and sorcerers. With the emergence of religion and systems of morality, these norms receive a new religious and value justification and differentiate from those norms of morality that do not require more stringent, compared with them, sanctions. Thus, the social interaction in the process of living together and the elaboration of the rules of this residence, the improvement of the methods of resolving conflicts and disputes provided the ground on which the archaic right of the primitive society has grown, which in the form reached us in the relevant earliest historical sources, according to the constant scientific tradition, is called customary law.Article received 20.11.2018 ; Статтю присвячено дослідженню процесу виникнення права у первісному суспільстві періоду дикості і варварства у часових рамках історії людства з початку зародження життя (близько 4,1 – 3,7 млрд рр. тому) до винайдення методів обробітку землі та первинного поділу праці та винайдення давньою цивілізацією шумерів письма (відповідно 6500–3100 рр. до н. е.). Обґрунтовано соціальні й антропологічні причини виникнення права (потреби спільного проживання, нормативність свідомості), світоглядна основа, природа зобов'язувального характеру первісних правил, їхній взаємозв'язок із мораллю.Матеріал надійшов 20.11.2018

The article is devoted to the study of the process of the emergence of rights in the primitive society of the period of savagery and barbarism. The time frame expands from the beginning of the birth of life (about 4.1 – 3.7 billion years ago) to the invention of methods of cultivation of land and the primary division of labor and the invention of ancient civilization of Sumerians of writing (respectively 6,500 years - 3,100 years BC). The social and anthropological reasons for the emergence of law (needs of common habitation, normative consciousness), the world-view basis, the nature of the binding character of the original rules, their interrelation with morality, are substantiated. The original rules of conduct in the form of prohibitions (taboos), custom, rite, worship and ritual were alloy, a mixture of divine and natural, magical and psychological. These mono norms formed the core of primitive law as the form of proper, necessary behavior, the most significant factor of the force of which was the joint residence and the mutual benefit of acting concertedly.In the absence of political power in the primitive society, they also supported the authority of tribal leaders, elders, healers, healers and sorcerers. With the emergence of religion and systems of morality, these norms receive a new religious and value justification and differentiate from those norms of morality that do not require more stringent, compared with them, sanctions. Thus, the social interaction in the process of living together and the elaboration of the rules of this residence, the improvement of the methods of resolving conflicts and disputes provided the ground on which the archaic right of the primitive society has grown, which in the form reached us in the relevant earliest historical sources, according to the constant scientific tradition, is called customary law.Article received 20.11.2018 ; Статтю присвячено дослідженню процесу виникнення права у первісному суспільстві періоду дикості і варварства у часових рамках історії людства з початку зародження життя (близько 4,1 – 3,7 млрд рр. тому) до винайдення методів обробітку землі та первинного поділу праці та винайдення давньою цивілізацією шумерів письма (відповідно 6500–3100 рр. до н. е.). Обґрунтовано соціальні й антропологічні причини виникнення права (потреби спільного проживання, нормативність свідомості), світоглядна основа, природа зобов'язувального характеру первісних правил, їхній взаємозв'язок із мораллю.Матеріал надійшов 20.11.2018

The article is devoted to the study of the process of the emergence of rights in the primitive society of the period of savagery and barbarism. The time frame expands from the beginning of the birth of life (about 4.1 – 3.7 billion years ago) to the invention of methods of cultivation of land and the primary division of labor and the invention of ancient civilization of Sumerians of writing (respectively 6,500 years - 3,100 years BC). The social and anthropological reasons for the emergence of law (needs of common habitation, normative consciousness), the world-view basis, the nature of the binding character of the original rules, their interrelation with morality, are substantiated. The original rules of conduct in the form of prohibitions (taboos), custom, rite, worship and ritual were alloy, a mixture of divine and natural, magical and psychological. These mono norms formed the core of primitive law as the form of proper, necessary behavior, the most significant factor of the force of which was the joint residence and the mutual benefit of acting concertedly.In the absence of political power in the primitive society, they also supported the authority of tribal leaders, elders, healers, healers and sorcerers. With the emergence of religion and systems of morality, these norms receive a new religious and value justification and differentiate from those norms of morality that do not require more stringent, compared with them, sanctions. Thus, the social interaction in the process of living together and the elaboration of the rules of this residence, the improvement of the methods of resolving conflicts and disputes provided the ground on which the archaic right of the primitive society has grown, which in the form reached us in the relevant earliest historical sources, according to the constant scientific tradition, is called customary law.Article received 20.11.2018 ; Статтю присвячено дослідженню процесу виникнення права у первісному суспільстві періоду дикості і варварства у часових рамках історії людства з початку зародження життя (близько 4,1 – 3,7 млрд рр. тому) до винайдення методів обробітку землі та первинного поділу праці та винайдення давньою цивілізацією шумерів письма (відповідно 6500–3100 рр. до н. е.). Обґрунтовано соціальні й антропологічні причини виникнення права (потреби спільного проживання, нормативність свідомості), світоглядна основа, природа зобов'язувального характеру первісних правил, їхній взаємозв'язок із мораллю.Матеріал надійшов 20.11.2018

The peculiarities of the exercise of powers and the procedure for the implementation of regulatory activities of the Government of Ukraine under the conditions of martial law from February 24, 2022 are examined. This research was conducted through the classification of types of special legal regimes and current legislation on martial law in Ukraine, the requirements of the Constitution of Ukraine and the experience of introducing martial law in general, along with the analysis of the subject powers and the decisions made by them in the humanitarian, socio-economic and defense sphere. In addition, selected problematic issues granting legislative powers to the government are indicated. Axiological, analytical, historical-comparative, comparative-historical, comparative-legal, hermeneutical and formal-legal methods were used to achieve the research objectives. It is concluded that, despite the conditions of martial law, the government powers meet the requirements of the current Constitution of Ukraine. A significant simplification of the order of its normative activities requires the existence of appropriate mechanisms for their fulfillment. With the principles of the rule of law and the protection of human rights in these conditions.