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The article seeks to demonstrate the strong late medieval voluntaristic legacy of Scotus in modern political philosophy, especially in Bodin, Machiavelli, and Hobbes, but also in Locke, Rousseau, and Kant. It examines the Scotist conception of power and its philosophical-theological foundations, as well as some of the topics of his "new" metaphysics and anthropology in order to identify their direct or indirect conse­quences for modern political philosophy. ; Se busca mostrar la fuerte herencia voluntarista tardo-medieval de origen escotista en la filosofía política moderna, sobre todo en Bodino, Maquiavelo y Hobbes, pero también en Locke, Rousseau y Kant. Se examina la concepción escotista del poder y su fundamentación filosófico-teológica, así como algunos tópicos de su "nueva" metafísica y antropología para desglosar sus consecuencias directas o indirectas en la filosofía política moderna.

The paper explains the meaning of law and its political function in Marsilius of Padua's philosophy. This thinker is interested, above all, in statehood and he points out that law is the ground of civitas (polis or political community). His emphasis on law means that the main question is what makes law, law. It isn't the content of justice, but the coercive command of the legislator, who has the authority to give law and to punish its transgression, because a law is a command whose disobedience leads to punishment. Therefore such definition of law runs into the question for the law-giver: it is "the whole corporation of citizens or its weightier part (valentior pars)", that is to say, the rightful representation of the whole community, but never any other part of community, not even priests or doctors. The definition of law, which involves the unity of community and the sole legislator, is the philosophical ground to refute any political power for the Pope or priests to make laws. ; El artículo estudia el significado de la ley y el papel que juega en la filosofía política de Marsilio de Padua, un autor interesado, por encima de todo, en la institución del Estado, que considera a la ley el fundamento de la civitas (polis o comunidad política). Su énfasis en la ley significa que la cuestión principal es qué es lo que hace que una ley lo sea; y más que el contenido de justicia, es el precepto coactivo del legislador, que tiene la autoridad de establecer la ley y de sancionar su incumplimiento, ya que una ley es una orden cuya desobediencia lleva su castigo. Por tanto, esa definición de ley desemboca en la pregunta por el legislador: es el conjunto de los ciudadanos o su parte prevalente (valentior pars)", es decir, la legítima representación de toda la comunidad, pero nunca otra parte de la comunidad, ni siquiera los sacerdotes o los doctores. La definición de ley, que implica la unidad de la comunidad y la exclusividad del legislador, es el fundamento filosófico para rechazar todo poder político del Papa y de los sacerdotes para legislar.

El presente trabajo analiza desde una perspectiva histórica y filosófica la conformación de la corrupción como conducta considerada reprobable en la Edad Media por parte de los pensadores de la época. De este modo, ante la relevancia que durante esos siglos representó el cristianismo, se examinará el pensamiento de ciertos eruditos que -en la actualidad -son considerados como padres de la Iglesia. No obstante, el artículo también se detendrá en otros aspectos históricos y políticos, a fin de contextualizar y facilitar el entendimiento del análisis, puesto que el pensamiento de un momento concreto es indisoluble a las circunstancias anejas al mismo. Finalmente, se podrá observar cómo las soluciones planteadas no diferirán en demasía a las ofrecidas actualmente en las sociedades contemporáneas, ya que las ideas más destacadas en la materia tendrán su origen en la cultura helena, en la que se apoya irremediablemente el pensamiento filosófico medieval. ; This article analyses -from an historical and philosophical approach -the establishment of the corruption as an ofense or reprehensible behavior by the thinkers of the Medieval Age. Accordingly, due to the relevance which during that centuries depicted the Christianity, it will examine the thought of certains scholars that -nowadays -are considered as fathers of the Church. Nevertheless, this writing also will stop in another historical and political aspects, in order to contextualize and facilitate the understanding of the analysis, because the thought of a specific moment is indissolubleto its appended circumstances. Finally, it will observe how the proposed solutions will not differ from the proposals offered by the contemporary societies, because the more prominent ideas -in the matter -have their origin in the Greek culture, where the medieval philosophical thought has been leant on irretrievably. ; Ciencias Religiosas ; Derecho

The paper deals with the crisis of the medieval political paradigm as broken up in two different moments. The first, exemplified by the inner critique of William of Ockham, namely a theological revision of the Christian political theology in the fourteenth century, attempting to recover a secular basis for the theological doctrine. The second, advanced by Martin Luther and the Reformation movement two centuries later, that opposed the very legitimacy of a Christian politics and justified no conciliation at all between the canonical theology and secular politics. ; El artículo examina la crisis del paradigma político medieval, desencadenada en dos diferentes momentos. El primero, ejemplificado por la crítica interna de Guillermo de Ockham: una revisión de la teología política cristiana en el siglo XIV que intentaba recuperar un fundamento secular para la doctrina teológica. El segundo, ilustrado por Martin Lutero y el movimiento de la Reforma dos siglos después, que se oponga a la legitimidad misma de una política cristiana y no admitía conciliaci6n alguna entre la teología canónica y la política secular.

In the 12th century, Master Gregorio was shot by a statue of Venus; his eyesight triggered the reaction of the diose, which ruined. The bullet of the images has been a point of reference in the iconographic repertoires. As an agalmatofiia, the phenomenon has persisted with the use of recurring characteristics, as active topes enriched by the interpretations specific to each time. This article looks at full-scale examples as a sign of the dynamic debate, which encouraged the position to be taken in front of images, ranging from aesthetic decoration to moral behaviour designed by church power for faiths. From Venus to Maria, between xii and xiii there was a dense and complex tour of the images' love demonstrations, in which the Church participated not only by incorporating standards and intermediaries. The psychosexual implications of most amatorial narratives appear obvious but e1 topic itself requires further consideration of new visions. The relationship between subject and object, the link between religious attitude and artistic expression, the tension between reality and representation, also affected medieval men, revealing the intricate struggle between conventions and desire. ; Peer reviewed ; In the 12th century, Master Gregorio was shot by a statue of Venus; his eyesight triggered the reaction of the diose, which ruined. The bullet of the images has been a point of reference in the iconographic repertoires. As an agalmatofiia, the phenomenon has persisted with the use of recurring characteristics, as active topes enriched by the interpretations specific to each time. This article looks at full-scale examples as a sign of the dynamic debate, which encouraged the position to be taken in front of images, ranging from aesthetic decoration to moral behaviour designed by church power for faiths. From Venus to Maria, between xii and xiii there was a dense and complex tour of the images' love demonstrations, in which the Church participated not only by incorporating standards and intermediaries. The psychosexual ...

La doctrina neoplatónica procleana -tal como ingresó al occidente latino a través del Liber de causis- constituye una influencia filosófica verificable en los tratados políticos de Dante Alighieri. En efecto, esta tradición de pensamiento ofrece elementos teóricos que permiten justificar el no-averroísmo de Dante y, por lo tanto, mostrar que nuestro autor no sostuvo la denominada herejía monopsiquista. En ese sentido entonces, la investigación relativa al significado de la fórmula tota-simul-semper en el marco de la recepción de textos neoplatónicos puede constituir el punto de partida para la comprensión de la teoría política de Dante. ; One of the ways in which Proclus' neoplatonic doctrine has entered the Latin West was by the Liber de causis. This is a verifiable philosophical influence in the political treatises of Dante Alighieri. Indeed, this tradition of thought offers theoretical elements that justify the non-averroism of Dante, showing that our author did not hold the, so called, monopsychist heresy. Is in that sense, that the research on the meaning of the formula tota - simul - semper in the context of the neoplatonic philosophy can be the starting point for understanding the political theory of Dante.

One of the ways in which Proclus' neoplatonic doctrine has entered the Latin West was by the Liber de causis. This is a verifiable philosophical influence in the political treatises of Dante Alighieri. Indeed, this tradition of thought offers theoretical elements that justify the non-averroism of Dante, showing that our author did not hold the, so called, monopsychist heresy. Is in that sense, that the research on the meaning of the formula tota - simul - semper in the context of the neoplatonic philosophy can be the starting point for understanding the political theory of Dante. ; La doctrina neoplatónica procleana -tal como ingresó al occidente latino a través del Liber de causis- constituye una influencia filosófica verificable en los tratados políticos de Dante Alighieri. En efecto, esta tradición de pensamiento ofrece elementos teóricos que permiten justificar el no-averroísmo de Dante y, por lo tanto, mostrar que nuestro autor no sostuvo la denominada herejía monopsiquista. En ese sentido entonces, la investigación relativa al significado de la fórmula tota-simul-semper en el marco de la recepción de textos neoplatónicos puede constituir el punto de partida para la comprensión de la teoría política de Dante.

Leibniz propone un sistema de seguros contra desastres naturales administrado por el Estado. Este sistema público de aseguramiento responde a una tradición de filosofía política, económica y ética que hunde sus raíces en la tradición escolástica y, de manera particular, en algunos representantes de la Escuela de Salamanca. El presente artículo pretende ofrecer un panorama general de la discusión tardomedieval en torno a los seguros y señalar dos problemáticas que resultan de particular relevancia: la relacionada con la usura y la relacionada con la providencia divina. A partir de este análisis, se explicarán las particularidades de la propuesta leibniziana, mostrando a la vez su originalidad y su vinculación con la tradición salmantina. ; Leibniz proposed a natural disaster insurance coordinated by the government. This proposal was aligned with a tradition of political, economic and ethical thought that is grounded in scholastic philosophy and, particularly, in the School of Salamanca. This paper aims to offer a general view of the discussion in late-medieval philosophy regarding insurance; the analysis will point out two troublesome issues: the problem of usury and the problem of divine providence. From this, I will explain some particularities of the Leibnizian proposal on the scope of the late medieval debate by showing its originality and relation with the School of Salamanca. ; peerReviewed

"This book offers a comprehensive analysis of love in the work of Augustine of Hippo in four sections. In the first place, the centrality of love in the work of Agustín de Hipona is presented through a succinct approach to the great areas of his thought in a loving key. Second, exploiting all the conceptual richness of Augustinian thought, each of the terms used by the Doctor of Hippo to refer to love are analyzed: order (ordo), weight (pondus), charity (caritas), lust (cupiditas) , eros and agape. Third, the four great loves are exposed: love of the world, love of oneself, love of neighbor and love of God. Finally, the central thesis of all the research is proposed: perfect love is a single reality that integrates the four loves (God, oneself, neighbor and the world). In this way, it is suggested that the various terms used by Augustine to describe love are not opposite but complementary, since they reflect or highlight different aspects of the same reality. The book can be used in undergraduate and graduate courses in Christian Philosophy, Medieval Philosophy, Patristics. It can also be useful for anyone interested in Augustinian philosophy with some prior training"--

El objetivo de este artículo es analizar el giro que da la Modernidad en la teoría política respecto de principios considerados como fundamentales en la filosofía de las épocas precedentes –las del mundo antiguo y medieval–. El método seguido es el comentario y la comparación de algunos textos de Platón, Aristóteles, San Agustín, Santo Tomás, Maquiavelo y Hobbes, todos ellos altamente significativos para la teoría política. La conclusión a la que se llega es que, mientras el mundo antiguo y el medieval contaban con teorías políticas capaces de medir la praxis política en relación con la Justicia y el bien común, el giro hacia el sujeto que supone la Modernidad lleva a teorías –y prácticas– políticas que entienden el poder como un fin en sí mismo –lo cual genera una pérdida de libertad real en los hombres concretos–. ; The purpose of this article is to analize the shift that the Modern Age has made in Political Theory, regarding principles considered as essential in Ancient and Medieval Philosophy. The methodology followed here is a commentary and a comparison of several texts by Plato, Aristotle, Saint Augustine, Saint Thomas, Machiavelli and Hobbes, all of which are highly significant with regard to Political Theory. The conclusion is that, while the Ancient and Medieval World designed Political Theories that were able to measure political practices in relation to Justice and Common Good, the shift towards the human subject that is implied in the Modern Age leads to Political Theories –and practices– that understand power as a goal in itself –and this diminishes real freedom for real men. ; peerReviewed

Tanto Tomás de Aquino cuanto Aristóteles afirmaron decididamente el primado de la metafísica sobre la moral. Uno de los puntos ele inflexión más relevantes de la filosofía medieval lo constituye la inversión de esa relación. Esta inversión es uno de los rasgos distintivos y novedosos del pensamiento de Dante. El modo en que Dante justifica ese primado es sorprendente y confirma la originalidad de su pensamiento. Su argumentación es doble. Por una parte ofrece una clasificación de las ciencias -fundamentada sobre principios metodológicos aristotélicos- en correspondencia con los cielos del sistema tolemaico. Por la otra, recurre al original expediente de fundamentar un orden inferior en su propia inferioridad. Esta estructura -clave para comprender el lugar siempre preeminente de la filosofía práctica en el pensamiento político dantesco- es expuesta detalladamente en Il Convivio. ; Both Thomas Aquinas and Aristotle resolutely asserted the primacy of metaphysics over morality. One of the most important turning points in Medieval philosophy is the reversal of this relationship. This inversion is one of the distinctive and novel features of Dante's thought. The way in which Dante justifies this primacy is surprising and confirms the originality of his thought. His argument is twofold. On the one hand, he offers a classification of the sciences -based on Aristotelian methodological principles- in correspondence with the heavens of the Ptolemaic system. On the other hand, he resorts to the original record of basing an inferior order on his own inferiority. This structure -key to understand the always preeminent place of practical philosophy in Dantesque political thought- is explained in detail in Il Convivio.

Tanto Tomás de Aquino cuanto Aristóteles afirmaron decididamente el primado de la metafísica sobre la moral. Uno de los puntos ele inflexión más relevantes de la filosofía medieval lo constituye la inversión de esa relación. Esta inversión es uno de los rasgos distintivos y novedosos del pensamiento de Dante. El modo en que Dante justifica ese primado es sorprendente y confirma la originalidad de su pensamiento. Su argumentación es doble. Por una parte ofrece una clasificación de las ciencias -fundamentada sobre principios metodológicos aristotélicos- en correspondencia con los cielos del sistema tolemaico. Por la otra, recurre al original expediente de fundamentar un orden inferior en su propia inferioridad. Esta estructura -clave para comprender el lugar siempre preeminente de la filosofía práctica en el pensamiento político dantesco- es expuesta detalladamente en Il Convivio. ; Both Thomas Aquinas and Aristotle resolutely asserted the primacy of metaphysics over morality. One of the most important turning points in Medieval philosophy is the reversal of this relationship. This inversion is one of the distinctive and novel features of Dante's thought. The way in which Dante justifies this primacy is surprising and confirms the originality of his thought. His argument is twofold. On the one hand, he offers a classification of the sciences -based on Aristotelian methodological principles- in correspondence with the heavens of the Ptolemaic system. On the other hand, he resorts to the original record of basing an inferior order on his own inferiority. This structure -key to understand the always preeminent place of practical philosophy in Dantesque political thought- is explained in detail in Il Convivio.