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A good part of the texts that speak about the beauty in Augustine has, as a background, the attacks on the beauty of the world developed by the Manichaeans. Thus, the thinker, aiming to defend the thesis of a beautiful cosmos, seeks to construct a definition of a very wide sensitive beauty, which may encompass creatures seemingly naked in beauty according to the human perspective. In this article, we will study the category of the beautiful of the congruentia partium, which our philosopher develops in a definition of sensible beauty, exposed in two texts, notably Epistle III and in On the City of God. In the mentioned texts, the thinker starts from the structure of the definition of beauty as symmetry presented by the philosopher Cicero in his work Tusculanae Disputationes, nevertheless, it uses it to theorize a concept of congruentia partium, a concept that is much broader than the symmetry, and therefore , More useful to the debate he faced.

Van Reybrouck, D. (2016). Against Elections: The Case for Democracy. London, UK: The Bodley Head. ISBN: 9781847924223. ; Van Reybrouck, D. (2016). Against Elections: The Case for Democracy. London, UK: The Bodley Head. ISBN: 9781847924223. ; Van Reybrouck, D. (2016). Against Elections: The Case for Democracy (Traduzido por Liz Waters). London,UK: The Bodley Head. ISBN: 9781847924223.

The present article aims to sketch a parallel between two works of political philosophy: the unfinished pamphlet "From the Kingdom or Government of the Princes to the King of Cyprus" by St. Thomas Aquinas, and the well-known "The Prince" by Niccolo Machiavelli. The collation of texts allows direct approximations between two distant philosophical moments through the similar theme, through the philosophical treatment of the classical tradition, and through the subtlety of the argument that relates the common good to the private, in the political relations. The analysis is divided into two thematic parts: the definition of ruler, and the characteristics of his craft. In Thomas, the influence of Aristotelian politics is articulated with the way in which the private purpose of the ruler is established in a hierarchy of ends that justifies the government and is directed to the common good. In Machiavelli there is a different reception of ancient thought, connected with Roman rhetoric, and a hierarchy of ends, which is directed, similarly to the Tomasian, for the common good, but with a different treatment as to how public good relates to the private good of both the ruler and the people subjected to him. From this comparison we conclude that there is a need to establish the complexity of political philosophy in the passage from the middle ages to the renaissance that removes the idea of ​​a total rupture and allows us to understand how the modern age keep medieval elements and develops them much more than abandon them.