The right of the natural person to individuality

We hold the following words are relevant today.

Nowadays, virtually all countries of the Western world are characterized by a dangerous tendency to erode the foundations of the political center, when the extreme rightwingers attackthe principles of liberal democracy, and extreme left-wingers - the principles of the market economy (Kasparov, 2020). In many countries, nationalism, nativism, and xenophobia still distort voters' judgments in matters of foreign policy, as greed misleads them over economic policy. Class conflicts have been muted rather than resolved. Demagogues abound as much as they did in ancient Athens (Brogan, 2021). Now there is such ideological and mental chaos that people have quit recognizing threats. They do not understand what poses a threat. It is a common feature to the whole democratic world. (Pomorski, 2019). The economic system of the Western world has become less flexible, less efficient, less dynamic, and less innovative than it was. Thus, against the backdrop of these processes, it is appeared generations which have poor knowledge of history (historical knowledge is undervalued) and find demagogic slogans very attractive (Kasparov, 2020). The common absence of concern for what is happening is not to be explained by erudition or philosophy. It is itself a symptom (Leavis, 1948, p. 145). Democracy is becoming more elite, the matter of a limited number of people, while the Internet, social networks give something that was called direct democracy when every populist can, through mechanisms and algorithms, address literally every person and promise him what he wants or what he has imagined. Does this mean that the role of intellectuals, who have somehow affected society in old communication relations, is now disappearing due to new communication links, the Internet, and social networks? (Pomorski, 2019). According to psychologists, the World Wide Web is deprived of the essence of intellectuality, “I understand” in Latin. Awareness, even as an “intelligent product”, will not transform a consumer of the all-encompassing Internet into an intelligent person (Drahan, 2000). As F.R. Leavis put it earlier “the modern is exposed to a concourse of signals so bewildering in their variety and number that, unless he is especially gifted or especially favoured, he can hardly begin to discriminate” (Leavis, 1948, p. 158). In fact, there is a danger that “net culture”, after becoming public through eliminating differences, will become a nightmare of civilization (Drahan, 2000).

In this context, the question arises: what should be contrasted with the considered crisis phenomena, which characterize the intellectual life in the epoch of modern democracy and technologies? To answer the question, it is primarily essential to find out the guide which a modern person should have to properly assess the current state of affairs in the realm of intellectual freedom.

Even an imperfect system is better than a lack of any system. The truth may be revealed based on developments, even if erroneous rather than based on a real mess (Muller- Lyer, 1925, p. 43). We have no thread through the enormous intricacy and complexity of modern politics except the idea of progress towards more perfect and assured freedom (Dalberg-Acton, 1921, p. 202).

As one author put it “we should focus <...> on how we can learn to be selective in what we see and learn how social media truly works” (Grant, 2021). No one in the world has yet invented vaccination against algorithms on social networks (Pomorski, 2019).

However, we believe that a way out exists.

There are sudden abrupt transitions from complete immobility and inertia to spontaneous rebellion. There is only one salvation from this evil - the development of a conscious individual (Trubetskoy, 1918, p. 43). Furthermore, we must not forget that discussion itself is one of the most important means of education (Ritchie, 1891, pp. 138-139). The right of spreading one's opinions implies certain legal and constitutional securities and a certain condition of public sentiment. Without explicitly recognized legal safeguards public sentiment is a somewhat fickle protector of liberty. Outbursts of fear, fanaticism, and intolerance are only too possible (Ritchie, 1891, p. 137).

Thus, it is imperative to statutorily consolidate the right to intellectual right as an integrated part of the human right to individuality. The authors propose formulating the statutory definition of the right of a natural person to intellectual freedom: `A natural person has the right to intellectual freedom - the right to the development of a conscious attitude to oneself and the world, the implementation of personal creative initiative, mental growth, incl. through discussions. A natural person is free to judgments, concepts, feelings, and prejudices of surrounding opinion until it does not harm others”.

5. Conclusions

The authors hold that the following measures may assist in addressing the issues associated with the growing social solidarity with the human right to individuality:

- it is proposed to highlight that studying theoretical approaches to the analysis of the history of the human right to individuality and individual freedom available in scientific and philosophical thoughts can contribute to a better understanding of individual freedom and its significance in the modern world;

- it is proposed to state that despite the eventually declared triumph of individualism as a defining feature of our time, the issue of a proper understanding of personal freedom is still relevant. As the history of mankind shows, a misunderstanding of the phenomenon by masses threatens civilization with serious social diseases and catastrophes;

- it is proposed to support the standpoint found in the literature under which personal human freedom is primarily important as a fundamental means for the achievement of other goals, among which the advancement of human individuality is a priority;

- it is proposed to admit the very advantage of individualism over the glorification of the state is insufficient that human individuality can make continuous progress;

- it is proposed to declare that “the interest of the majority” per se without its civilized “fertilization” with the idea of an absolute value of human personality is at least not identical, rather opposite to the “harmony of civilized life”;

- it is proposed to understand that an unjustified “invasion” of the public will in the realm of individual freedom and the actual suppression of the human right to individuality, which become possible due to the lack of effective legal and social safeguards against the public will, are often the consequences of the collision between individual and group rights in modern societies;

- it is proposed to declare that faulty, hypertrophied understanding and application of the grand conception of human solidarity may cause the crisis of human individuality in modern civilization; the crisis may be manifested, inter alia, in obstacles to the aspiration to have and support one's cultural identity and in hindering the very development of that sort of the aspiration;

- it is proposed to recognize that intellectual freedoms and intellectual life in modern mass societies are becoming relevant and, at the same time, are under specific threat;

- it is proposed to add para. 3 to art. 300 of the Civil Code of Ukraine and present it in the version as follows: “A natural person shall have the right to intellectual freedom - the right to the advancement of conscious attitude to oneself and the world, the implementation of personal creative initiative, intellectual development, incl. through discussion. A natural person shall be free from judgments, concepts, feelings, and prejudices of others' opinion, as long as it does not harm others”. The authors hold that human individuality is incomplete in the modern world without promoting intellectual freedom.

The authors believe that further study of the human right to individuality is essential to respond to a range of challenges, namely: harmonization of interests of the individual and the state in terms of the circulation and processing of personal information; identification of the ratio between the tangible form of the intangible good and intangible good as it is; finding the optimal correlation between intellectual property rights and the interests of society in the free use of information that is the object of intellectual property right; striking a balance between the right to privacy and the right to seek, receive, impart and disseminate information.

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