“Return to positivism” is made by Kelsen in his interpretation of the objective existence of law due to his a priori departure from the rational knowledge of “God” (Socrates, Plato, Aristotle, Cicero, Saint Thomas Aquinas) as the supreme lawgiver. At the same time, he supports such subjectivist and at the same time relativistic directions of thought, such as Hegel’s absolute idealism or socialistcommunist materialism of Marx and Engels. Consequently, he rejects the classical science of natural law as objective, universal and absolutely binding every human being in understanding, establishing and interpreting law in human communities organized in states. Cicero calls them “initium juris” of all constituted law. Paradoxically, therefore, Kelsen’s “theory of law” sounds “pure”, since apart from being addicted to these trends, he additionally depends in a formal and material sense on Darwin’s materialistic theory of evolution, Kant’s idealist transcendental philosophy and Comte’s naturalist positivism. The result of this process is Kelsen’s positivist postulate of the total isolation of “pure law science” from natural and supernatural “ethics and theology”. The objective and real ordo entis is transformed into a completely subjectivized ordo mentis, and the order of good and justice as the goals and effects of righteousness is changed into the “order of interests”, which is governed by the uncontrollable playfulness of the stronger in the state. Kelsen’s positive promise of the liberation of humanity and law from the “ideology” of “traditional science about law” becomes one of the most dangerous intellectual trends of the twentieth and twenty-first century, which should be overcome for the objective good and objective justice of modern generations of people.