Suchergebnisse

In his scholarly output spanning over thirtyyears Cary Nederman has characterised the Defensorpacis as a work deeply indebted to Cicero, especially withregard to human sociability and the origin of society. Thisis in spite of the numerous references to Aristotle thatMarsilius inserts in the chapters dealing with this question.This paper examines the arguments and conclusionsadvanced by Nederman, thus offering a detailed analysisof the four chapters of the Defensor pacis directly or indirectlyrelated to the question of human sociability (chapters3, 4 and 6 of Dictio I, and chapter 22 of Dictio II). Itemerges from this inquiry that Marsilius drew heavily onAristotle and on the medieval commentators on the Politics.

In his scholarly output spanning over thirty years Cary Nederman has characterised the Defensor pacis as a work deeply indebted to Cicero, especially with regard to human sociability and the origin of society. This is in spite of the numerous references to Aristotle that Marsilius inserts in the chapters dealing with this question. This paper examines the arguments and conclusions advanced by Nederman, thus offering a detailed analysis of the four chapters of the Defensor pacis directly or indirectly related to the question of human sociability (chapters 3, 4 and 6 of Dictio I, and chapter 22 of Dictio II). It emerges from this inquiry that Marsilius drew heavily on Aristotle and on the medieval commentators on the Politics.

Potestas (Macht) und "dominium" (Herrschaft) waren zentrale Begriffe der politischen Theorie des späten 13. und frühen 14. Jahrhunderts. Wie wurde Herrschaft damals begründet? Lässt sich in Europa in dieser Zeit - kurz nach der Wiederentdeckung der "Politik" des Aristoteles - die Herausbildung einer eigenständigen "politischen Wissenschaft" als Teildisziplin der praktischen Philosophie beobachten?