Suchergebnisse

This essay analyses Francisco Suárez's attitude with regard to the thought of Niccolò Machiavelli and the Reason of State. In the frame of historical studies on Spanish political thought in the xvi and xvii century (Maravall, Tierno Galvan, Fernández Santamaria), which divided the autors between «tacitistas mayores» and «tacitistas menores», traditionalists and innovadores, «eticistas» and «arbitraristas», two thesis are examined: the more radical by Carlo Giacon, who opposes the thought of the theologian of Coimbra to that of the Florentine Secretary, and that more soft of Cintia Faraco, who believes to discern a sort of link between the prudence of Machiavelli and that of Suárez. In the Author's opinion the problem should be resolved considering that the Prince's law ought to be always just and right, i.e. in conformity with the ethical values, especially with those contained in the natural law. ; Este ensayo estudia la actitud asumida por Francisco Suárez frente al pensamiento de Nicolás Maquiavelo y la razón de Estado, en el marco de los estudios históricos sobre el pensamiento español de los siglos xvi y xvii (Maravall, Tierno Galván, Fernández Santamaría), los cuales han establecido una distinción entre autores "tácitos mayores" y "tácitos menores", tradicionalistas e innovadores, "moralistas" y "arbitristas". En el estudio se examinan dos tesis: la más radical de Carlo Giacon, quien contrapone el pensamiento del Teólogo de Coimbra al del Secretario florentino, y la más ponderada de Cintia Faraco, que vislumbra cierto nexo entre la prudencia maquiavélica y la suareciana. A juicio del Autor, el problema se resuelve desde su raíz teniendo en cuenta que la ley del Príncipe debe ser siempre justa y recta, es decir, conforme a valores éticos, particularmente, a los expresados en la ley natural.

Augustinian one of Civitas terrena there is a striking contrast. Guido Fassò believes instead that this antinomy fails if we reflect that St. Augustine is an authentically Christian thinker, and if we recognize that the doctrine of natural law is not authentically Christian. The experience of the development of ethical rationalism in the interpretation of Christianity given by Pelagius would have put an end to all this uncertainty. After the year 411, St. Augustine would have embraced without further hesitation his voluntaristic positions. According to Francesco Cavalla, from the idea of Civitas Dei cannot be inferred a table of values and norms pre-established to legal and political experience. Finally, examining in depth the Augustinian theme of order, Maurizio Manzin notes that for St. Augustine "ordo [est] justitia Dei", that is the original action which assigns to everyone according to his good or evil. For Augustine, the perspicuity of the universal is not the product of a purely reflective act of reason, but rather the awareness of the presence of a unifying sense among the misfortunes of the multiplicity. In conclusion, the image of St. Augustine as a natural law theorist , at least in the modern traditional sense (which is rationalistic and mathematical), does not stand because of his epistemological foundations just exposed.

O presente texto oferece um panorama geral do pensamento ético e político de Duns Scotus. Temas jurídicos e econômicos recebem também consideração especial. A exposição desses domínios da filosofia de Scotus é precedida por apontamentos sobre o papel da vontade na fundamentação da ação moral e dos conceitos de indivíduo e pessoa. PALAVRAS-CHAVE – Obras de Duns Scotus. Voluntarismo. Individualismo. Filosofia moral e do direito. Pensamento político e econômico. ABSTRACT This text brings a general account of Duns Scotus's ethical and political thought. Legal and economic themes receive also special consideration. The exposition of these concerns of Scotus's philosophy is accompanied by remarks about the role of the will in his grounding of moral action and of the concepts of individual and person. KEY WORDS – Works of Duns Scotus. Voluntarism. Individualism. Moral and legal philosophy. Political and economical thought.