Suchergebnisse

Für die Darstellung und das Verständnis von Theologie und Philosophie in der Frühen Neuzeit ist das Werk des spanischen Dominikaners Francisco de Vitoria (1483-1546) kaum zu überschätzen. Hauptreferenz Vitorias ist die ›Summa Theologiae‹ von Thomas von Aquin - dessen Behandlung ethischer, juristischer und politischer Fragen (im Rückgriff auf die aristotelische Philosophie) gab das Muster ab für Vitorias umfassende Diskussionen auch aktueller Probleme. Der Traktat ›De lege‹ (›Über das Gesetz‹) etwa zeigt die Rationalität des Naturrechts auf, treibt die Emanzipation des bürgerlichen vom kirchlic

Thomas Aquinas's classic Treatise on Divine Law is brought to life in this illuminating line-by-line commentary, which acts as a sequel to Budziszewski's Commentary on Thomas Aquinas's Treatise on Law. In this new work, Budziszewski reinvestigates the theory of divine law in Aquinas's Summa Theologiae, exploring questions concerning faith and reason, natural law and revelation, the organization of human society, and the ultimate destiny of human life. This interdisciplinary text includes thorough explanations, applications to life, and ancillary discussions that open up Aquinas's dense body of work, which tends to demand a great deal from readers. More than a half-century has passed since the last commentary on Thomas Aquinas's view of these matters. Budziszewski fills this gap with his consideration of not only the medieval text under examination, but also its immediate relevance to contemporary thought and issues of the modern world.

AbstractIn the Middle Ages, discourse on economics, such as it was, proceeded for the most part as an application of theological doctrine. But economic analysis as an independent discipline per se was taking shape in thirteenth‐century scholasticism. This is shown by a review of relevant sections of Thomas Aquinas' Summa theologiae regarding property rights and the division of labour; wealth and income policies; consumer protection and fair trade; and the distinction between usurious and licit financial returns.

Das Verhältnis von Theologie und Jurisprudenz im iberischen 16. Jahrhundert zeichnet sich durch einen Wandel im Verhältnis zu den vorausgehenden drei Jahrhunderten aus.Während seit dem Hochmittelalter von einer starken Juridifizierung der Kirchenverwaltung, der Moraltheologie und selbst des Erlösungsglaubens gesprochen werden kann, ergibt sich im 16. Jahrhundert eine Akzentverschiebung. Zeitgleich mit der Entdeckung neuer Kulturen, dem Beginn dauerhafter konfessioneller Streitigkeiten und einer die Fesseln des Feudalsystems sprengenden Wirtschaftsentwicklung erlebt die Moraltheologie des 16. Jahrhunderts eine Renaissance der Summa Theologiae des Thomas von Aquin. Ein vom Willen Gottes getrennt denkbares Naturrecht wird als durch Vernunft erkennbar und begründbar behauptet.Seelmann zeigt in seinem hier publizierten Vortrag, wie Juristen der Zeit diese Entwicklung rezipierten, aber ebenso von der scotistischen Tradition einer den Willen Gottes über die Vernunft stellenden Trennung von Faktizität und Normativität beeinflußt wurden. Aus dieser Kombination entstand ein stark subjektiviertes und über diese Subjektivierung systematisierbares Naturrecht.

AbstractIn the Summa theologiae, Thomas Aquinas treated the conduct of sales. Aquinas took into consideration writings on the subject in the Bible, Antiquity, and early Christianity. Aquinas differentiated between selling and mis‐selling; showed that sales intermediation was an integral component of an economy; and concluded that salespeople were entitled to earn profit. Aquinas overturned a consensus that had obtained in Stoicism and early Christianity regarding duties to disclose private information on volatility of price. Aquinian disposition of the sales process anticipated the economics of information asymmetry.

Graduado em História pela Faculdade Saberes e Mestrando em História Medieval pelo Programa de Pós-Graduação em História Social da Universidade Federal do Maranhão. Atualmente é integrante do grupo de pesquisa e do Laboratório de Estudos Trado Antigos e Medievais Ibéricos Sefaradi (Letamis). Tem sua dissertação de Mestrado intitulada de "A herança original: as consequências do Pecado de Adão e Eva para a condição humana de acordo com a Summa Theologiae (1273) de Tomás de Aquino", voltando sua pesquisa para o Imaginário centro-medieval, com foco na discurso religioso acerca da sexualidade. Além disso, interessa-se pelos seguintes temas: Idade Média Central, Sexualidade, Pecado Original, Tomás de Aquino e Identidades.

In seinem Traktat über das Glück orientiert sich Thomas in seiner eudaimonistisch ausgerichteten Ethik am Wesen des Menschen. Bei der Beurteilung des Wertes von Gütern bilden nicht individuelle Präferenzen den Maßstab, sondern Überlegungen zur allgemeinen Natur des Menschen. Subjektive Wünsche und Vorzugsordnungen werden von einer als objektiv gedachten Basis aus bewertet. Diese Basis ist die menschliche Natur, in der die Vernunft eine besondere Rolle spielt und die der Mensch in seinem Handeln mehr oder weniger zur Entfaltung bringen kann. Das Glück ist an die Vollkommenheit des Menschen im Sinne der vollständigen Entwicklung seiner Wesensnatur gebunden. Man kann daher sagen, dass das höchste Ziel in der Selbstverwirklichung des Menschen liegt, diese aber nicht verstanden im Sinne der Ausprägung individueller Besonderheiten, sondern als vollständige Entfaltung des Menschseins.

The claim has been made that when Aquinas speaks about the virtue of truth and its opposing vices in the Summa theologiae (ST) 2-2.109-113, he regards himself as speaking of the same virtue of truth as found in the Nicomachean Ethics 4.7. In this paper, I dispute this claim, showing how Aquinas's account cannot be Aristotelian and, in particular, that the possibility of forfeiting the virtue of truth by one serious lie cannot be explained by habituation. I argue instead that Aquinas's account can be better understood by reference to the kind of embodied experience most commonly encountered in joint attention or second-person relatedness, an approach that may offer new ways to address broader moral questions regarding truth.

In an oft-neglected section of the Summa Theologiae, Thomas Aquinas undertakes a detailed, point-by-point comparison of the political regime prescribed by the Mosaic law with the teachings of the then recently translated Politics of Aristotle, thereby comparing the perspectives of faith and philosophy on political issues such as rulers, property, citizenship, and families. Because it organizes political affairs in light of the divine, Thomas concludes that the polity of the Old Testament is in fact the answer to the question concerning the best regime. Despite Christianity's view of the Mosaic law as abrogated, Thomas attempts to salvage the political wisdom of the Old Testament by arguing that the Mosaic regime can still serve as a guide for Christian political thinkers.

Although St Thomas Aquinas famously claimed that his Summa Theologiae was written for 'beginners', contemporary readers find it unusually difficult. Now, amid a surge of interest in virtue ethics J. Budziszewski clarifies and analyzes the text's challenging arguments about the moral, intellectual, and spiritual virtues, with a spotlight on the virtue of justice. In what might be the first contemporary commentary on Aquinas's virtue ethics, he juxtaposes the original text with paraphrase and detailed discussion, guiding us through its complex arguments and classical rhetorical figures. Keeping an eye on contemporary philosophical issues, he contextualizes one of the greatest virtue theorists in history and brings Aquinas into the interdisciplinary debates of today. His brisk and clear style illuminates the most crucial of Aquinas' writings on moral character and guides us through the labyrinth of this difficult but pivotal work

Abstract
Some interesting cases of non-monotonic reasoning have already been identified in medieval theological texts. Jacob Archambault proved in 2015 that the argumentation presented by St Anselm of Canterbury in his Proslogion has non-monotonic "embeddings". My own contribution from 2011 indicated that we can argue that a non-monotonic logic underlies some discussions provided by St Thomas Aquinas in his Summa theologiae, and showed that Boethius of Dacia used non-monotonic reasoning in his De aeternitate mundi. In this article, I would like to briefly present these examples and verify whether we can speak about similar cases in medieval Biblical exegesis. My aim is to outline particular problems connected with the identification of non- monotonicity which are specific to theology, as well as assumptions that should be adopted to successfully discuss this issue.