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  1. The Common Good in the Political Theory of Thomas Aquinas.Anthony J. Lisska & Maria Theresa - forthcoming - The Thomist.
    This study investigates the function of the common good in the political theory of thomas aquinas. it concludes that at every point in his political theory the concept of the common good plays a significant, if not determinative role. his moderate position between collectivism and individualism recognizes that the individual lives in social relationships which include social responsibilities.
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  2. The Political Animal in Medieval Philosophy. A Philosophical Study of the Commentary Tradition C. 1260-1410.Juhana Toivanen - 2021 - Leiden, Netherlands: Brill.
    In The Political Animal in Medieval Philosophy Juhana Toivanen investigates what medieval philosophers meant when they argued that human beings are political animals by nature. He analyses the notion of ‘political animal’ from various perspectives and shows its relevance to philosophical discussions concerning the foundations of human sociability, ethics, and politics. -/- Medieval authors thought that social life stems from the biological and rational nature of human beings, and that collaboration with other people promotes prosperity and good life. Toivanen provides (...)
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  3. The Personal and the Political: Love and Society in the Roman de la Rose.Juhana Toivanen - 2020 - In Jonathan Morton & Marco Nievergelt (eds.), The Roman de la Rose and Thirteenth Century Thought. Cambridge, UK: pp. 111-130.
    This article concentrates on manifestations of medieval political philosophy in the Roman de la Rose. In particular, it focuses on two themes, which are crucial for understanding the very foundations of political and social life of human beings: (1) the origins of political community, private property and other social institutions; and (2) the relationship between love and justice, and the political relevance of these two concepts. -/- The first part of the article discusses Jean de Meun’s view concerning the origins (...)
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  4. Estimative Power as a Social Sense.Juhana Toivanen - 2020 - In Jakob Fink & Seyed N. Mousavian (eds.), The Internal Senses in the Aristotelian Tradition: A Selection of Essays. Cham: pp. 115-136.
    The estimative power has been widely discussed in modern scholarly literature. This chapter complements the existing picture by analysing medieval Latin views concerning its role as the explanans of the social behaviour of humans and other animals. Although medieval authors rarely focus on this function, the chapter shows that the estimative power plays an important explanatory role both in philosophical psychology and political philosophy.
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  5. Extending the Limits of Nature. Political Animals, Artefacts, and Social Institutions.Juhana Toivanen - 2020 - Philosophical Readings 1 (12):35-44.
    This essay discusses how medieval authors from the thirteenth and fourteenth centuries dealt with a philosophical problem that social institutions pose for the Aristotelian dichotomy between natural and artificial entities. It is argued that marriage, political community, and language provided a particular challenge for the conception that things which are designed by human beings are artefacts. Medieval philosophers based their arguments for the naturalness of social institutions on the anthropological view that human beings are political animals by nature, but this (...)
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  6. Nicola Cusano da Colonia a Roma (1425-1450). Università, politica e umanesimo nel giovane Cusano.Andrea Fiamma - 2019 - Münster, Germania: Aschendorff Verlag.
    Il volume ripercorre lo sviluppo del pensiero del giovane Nicola Cusano dalla frequentazione del maestro albertista Eimerico da Campo presso l’Università di Colonia (1425) e dal confronto con le posizioni filosofiche dei domenicani dello Studium coloniense, fino agli anni della maturità a Roma (1450). Il saggio illustra il contesto storico-culturale della genesi del De docta ignorantia, testo che suggella la presa di distanza di Cusano dal proprio passato universitario ma anche, al contempo, la sua insoddisfazione nei confronti dell’umanesimo diffuso in (...)
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  7. Wanting the Common Good: Aquinas on General Justice.Dominic Farrell - 2017 - Review of Metaphysics 71 (3).
    Ancient philosophers develop what has been called a compositional conception of justice. They treat the virtue of justice as conceptually anterior to a just social order and the moral standing of others. By reversing the order of priority, modern thought proposes structural conceptions of justice. However, Thomas Aquinas’s compositional account of justice may satisfy the demands of modern conceptions. He argues that there is a moral virtue called general or legal justice, which consists in responding to the demands of the (...)
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  8. Against Satanic Economics: Aquinas’ Theology of Virtue and Political Economy.Ralph Eugene Lentz - 2017 - New Blackfriars 98 (1075):245-263.
    The purpose of this essay is to challenge the Modern assertion that economics is a theologically neutral science founded in the pure rationality of number, yet also connected to morality, particularly in regards to the ancient virtue of justice—“to render to each one their due”. Such an understanding has come at great philosophical, moral, and economic cost, as the Great World Recession of 2008–2013 is demonstrating. Instead, I argue that today's current economic crises are due precisely to a loss of (...)
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  9. O Tratado sobre o Governo Temporal, de Francisco de Mayronis O. Min.Bernardo Bayona Aznar - 2016 - In . Axioma - Publicações da Faculdade de Filosofia. pp. 305-342.
  10. Voluntarist Anthropology in Peter of John Olivi's De Contractibus.Juhana Toivanen - 2016 - Franciscan Studies 74:41-65.
    Peter of John Olivi’s Tractatus de contractibus is nowadays regarded as an important document in the history of economic thought.1 Modern scholars have proposed various interpretations of its exact contribution. Many aspects of Olivi’s argumentation have been traced to earlier discussions concerning the Roman and Canon laws, as well as to theological and philosophical literature on economic questions, but his overall approach has also been credited for transforming the medieval framework in a profound way.2 His definition of capital, recognition of (...)
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  11. Beasts, Human Beings, or Gods? Human Subjectivity in Medieval Political Philosophy.Juhana Toivanen - 2016 - In Jari Kaukua & Tomas Ekenberg (eds.), Subjectivity and Selfhood in Medieval and Early Modern Philosophy. Dordrecht, Netherlands: pp. 181-197.
    Human beings are not only self-conscious minds but embodied and social beings, whose subjectivity is conditioned by their social surroundings. From this point of view, it is natural to suppose that the development and existence of a subject that is distinctively human requires contact with other people. The present contribution discusses medieval ideas concerning the intersubjective constitution of human being by looking at the medieval reception of two ideas, which Aristotle presents at the beginning of his Politics: (1) human beings (...)
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  12. Peter Olivi on Political Power, Will, and Human Agency.Juhana Toivanen - 2016 - Vivarium 54 (1):22-45.
    _ Source: _Volume 54, Issue 1, pp 22 - 45 This essay discusses the views of Peter Olivi on the foundations of political power and agency. The central argument is that there is a strong connection between Olivi’s voluntarist psychology and his views concerning political power. According to Olivi, political power is ultimately based on the will of God, but in such a way that both the rulers and their subjects have, through their individual freedom, the liberty to use their (...)
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  13. La monarchia dans les Homélies clémentines et l’origine du Mauvais.Alain Le Boulluec - 2015 - Chôra 13 (9999):437-460.
    As the most rigorous upholder of monotheism, the pseudo‑Clementine homilist is at strife with the Marcionite dualism. More precisely, he comes up against the Apelles’ doctrine, which is all the more dangerous as it establishes the unicity of God and reduces the demiurge of the world and author of the Law to a created power. The theory of the «false pericopes» of the Scriptures is specially directed against Apelles, in order to protect the identity between the supreme God and the (...)
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  14. Virtus as a Political Concept in the Middle Ages.Silke Schwandt - 2015 - Contributions to the History of Concepts 10 (2):71-90.
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  15. O amor como fundamento da justiça em Agostinho de Hipona.Diana Couto - 2014 - Civitas Augustiniana 1 (3):9-32.
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  16. Terminologie und Etymologie des mittelalterlichen Gesetzesbegriffs.Christoph Kann - 2014 - In Andreas Speer & Guy Guldentops (eds.), Das Gesetz €“ the Law €“ la Loi. Miscellanea Mediaevalia 38. De Gruyter. pp. 19--38.
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  17. Anthropologie, Religion und Politik in der praktischen Philosophie al-Fārābīs und in den politischen Traktaten Machiavellis.Georgios Steiris - 2014 - In M. Stork V. Pantazis (ed.), Ommasin allois, Festschrift für Professor Ioannis E. Theodoropoulos zum 65. Geburtstag. Oldib Verlag. pp. 151-189.
    Die ethische und politische Philosophie al-Fārābīs beruht auf einer philosophischen Anthropologie, die die Menschen als von Natur aus als ungleich betrachtet und der Natur eine fundamentale Bedeutung zuschreibt. Die Natur stattet nur wenige Menschen mit besonderen Fähigkeiten aus, sodass die Verwirklichung der höheren theoretischen, geistigen, moralischen Tugend und der praktischen Kunst nur jene betrifft, die von der Natur dafür ausersehen wurden. Die Anthropologie ist darüber hinaus auch ein wichtiges Instrument politischen Handelns. Der Herrscher muss sich kontinuierlich dem Studium der menschlichen (...)
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  18. Law and Sovereignty in the Middle Ages and the Renaissance. [REVIEW]Lorraine Attreed - 2012 - The Medieval Review 2.
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  19. Aquinas: Political Writings.R. W. Dyson (ed.) - 2012 - Cambridge University Press.
    Thomas Aquinas is a massive figure in the history of western thought and of the Catholic church. In this major addition to the Cambridge Texts series Robert Dyson has chosen texts by Aquinas that show his development of a Christian version of the philosophy of Aristotle, its contrast with the Augustinian thought that had coloured so much political thinking in the previous eight centuries, and St Thomas's views as to the purpose of government, constitutions, and the relations between secular and (...)
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  20. Some Medieval Readings of Aristotle’s Argument for the Collective Superiority of “the Many”: A Journal of Analytic Scholasticism.Martin Ossikovski - 2012 - Studia Neoaristotelica 9 (2):135-153.
    An essential challenge of Aristotle’s Politics arises from the juxtaposition of contrasting and competing arguments in favour of virtuous monarchy, on the one hand, and the collective superiority of “the many”, on the other. This paper examines the purely theoretical reception of this contrast in the writings of some late medieval Aristotelians by focusing on a key section in Politics Γ. After reviewing Aristotle’s problematic position, the paper discusses its interpretation in the commentaries of Albert the Great, Thomas Aquinas/Peter of (...)
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  21. Principles of Government and Politics in the Middle Ages. By Walter Ullmann.Lavinia Stan - 2012 - The European Legacy 17 (4):563 - 564.
    The European Legacy, Volume 17, Issue 4, Page 563-564, July 2012.
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  22. The Frontiers and the Historiography of Legal and Political Thought in Europe: From the Middle Ages to Hegel.Rafael Ramis Barceló - 2011 - History of European Ideas 37 (1):76-80.
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  23. Excerto dos Comentários à Polí­tica de Aristóteles: Livro I.São Tomás de Aquino & Felipe de Azevedo Ramos - 2011 - Lumen Veritatis 4:119-125.
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  24. Peacemaking in the Middle Ages: Principles and Practice. [REVIEW]Yvonne Friedman - 2011 - The Medieval Review 11.
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  25. The Legitimate Causes Of Violence In Thomas Aquinas’ Political Philosophy.Mihai Maga - 2011 - Studia Universitatis Babeş-Bolyai Philosophia 1.
    In this article we propose a division of legitimate causes of violence in Aquinas’ philosophy. There are four actors which can be subject to violence when acting against rightful principles: the persons, the rulers, the laws and the other states. Lawful violence against individuals is carried through coercion. A bad ruler is a tyrant and should be overthrown. Inadequate laws, if not changed, oblige to disobedience. Evil governing entities demand a violent response by war. The basis of consenting to violence (...)
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  26. The Natural Law Constructed in the System of Aquinas's Virtue Ethics.Hsiao-Huei Pan - 2011 - Philosophy and Culture 38 (4):25-43.
    Thomas Aquinas called the idea of natural law as the most dynamic contemporary classical natural law theory, in order to complete his philosophical system to support its legal theory. Especially in the virtue ethics of the system construction, the "law" in the "natural law" or "natural moral law" as the first principle of human behavior, and is the principle objective of the external, and "habit" - in particular, is a good habit "virtue" - as the inner principle of human behavior (...)
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  27. Usury In The Inferno: Auditing Dante's Debt To The Scholastics.Simon Ravenscroft - 2011 - Comitatus 42:89-114.
    There is a close connection between Dante’’s portrayal of usury in the Inferno and wider scholastic argumentation on the subject. Reading Dante’’s account in light of the scholastic critique of usury reveals a conceptual depth and clarity to the former which has, in the absence of such a reading, remained unfortunately opaque. Dante’’s treatment is informed by three of the four main scholastic arguments against usury, which are cen- tered around the themes of the nature and purpose of money, the (...)
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  28. Aquinas and the Ontological Flexibility of Law.Matthew Schaeffer - 2011 - Canadian Journal of Law and Jurisprudence 24 (2):377-386.
    When Saint Thomas Aquinas makes claims such as “that which is not just seems to be no law at all” it is a bit difficult to discern what he means. Some think that Aquinas is defending what is now called the Strong Natural Law Thesis: for all X, X is a law only if X is just. Others think that Aquinas is defending what is now called the Weak Natural Law Thesis: for all X, X is a non-defective law only (...)
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  29. The Emergence of New Natural Law legal theory and St. Thomas Aquinas.Jiang-jia Wang - 2011 - Philosophy and Culture 38 (4):63-83.
    In the field of law in the 1960s, the natural law as the development of international law and human rights in national constitutions and justice legislative positivism, the law was again declared dead. But as H. Rommen Yongjie said the return of natural law, in the 1980s after, John Finnis's theory according to Germain Grisez, Joseph Boyle with the development of new natural law theory become legal theory of the market, to be positive with the mainstream legal theory of a (...)
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  30. Political Theology and Thomas Aquinas: A Reading of the De Regno.Benjamin Smith - 2010 - Proceedings of the American Catholic Philosophical Association 84:99-112.
    Political life is and ought to be entirely autonomous from theology; religion belongs to the private sphere and political community is ruled by the sovereign power of the state in accordance with “secular reasons.” This is commonly referred to as the modern settlement over the vexed relationship between politics and religious faith, and many have characterized it as one of the greatest legacies of the Enlightenment. Against this positive assessment, I shall argue that in hisearly De Regno, Thomas Aquinas offers (...)
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  31. Contract and Theft Two Legal Principles Fundamental to the Civilitas and Res Publica in the Political Writings of Francesc Eiximenis, Franciscan Friar.Paolo Evangelisti - 2009 - Franciscan Studies 67:405-426.
    In lieu of an abstract, here is a brief excerpt of the content:Beginning in the 20s of the last century, historical research into Eiximenis's life and writings has thrown into relief his contribution to the language and political ideas of the kingdoms and towns of the Catalan-Aragonese Crown. Of fundamental importance has been the work of medievalists from North America, and in particular that of Canadian scholars during the last decades of the twentieth century.More recently, a number of studies have (...)
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  32. Communal Discord, Child Abduction, and Rape in the Later Middle Ages. Jeremy Goldberg.Henry Ansgar Kelly - 2009 - Speculum 84 (2):440-441.
  33. Letters and Politics: Gerald Odonis Vs. Francis of Marchia.Roberto Lambertini - 2009 - Vivarium 47 (2-3):364-373.
    Gerald Odonis and Francis of Marchia, both Franciscan masters of theology active in the early fourteenth century, played an important role in the controversies that split the Franciscan Order as a result of Pope John XXII's decisions concerning the theory of religious poverty. They fought on opposite fronts: Odonis was elected Minister General after the deposition of Michael of Cesena, whom Francis supported in the struggle against the pope. This paper reconstructs the different stages at which Francis became a target (...)
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  34. The New Natural Law School's Comment on the Theory of Man's Ultimate End in Thomas Aquinas.Qing-hua Lin - 2009 - Philosophy and Culture 36 (3):169-179.
    Aquinas, the ultimate goal regardless combination In order to sub-km Aristotle and Augustine's view, he pointed out that people are born on the desire perfect Fortunately Fook, this perfect Fortunately Fook is "Wing Fook intuitive", that is, knowledge and enjoyment see God, therefore God is a human the pursuit of the ultimate goal. New Natural Law Aquinas Catholic party proposed In order regardless of the purpose of criticism, amended and supplemented. They believe that people can have two or more of (...)
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  35. Faith and Liberty. The Economic Thought of the Late Scholastics: A Journal of Analytic Scholasticism.Roman Míčka - 2009 - Studia Neoaristotelica 6 (1):138-153.
    This paper is a review of 'Faith and Liberty. The Economic Thought of the Late Scholastics' by Alejandro A. Chafuen.
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  36. Kritik über Horn & Neschke-Hentschke (2008): Politischer Aristotelismus. Die Rezeption der aristotelischen »Politik« von der Antike bis zum 19. Jahrhundert. [REVIEW]Andreas Kamp - 2008 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):257-261.
  37. Thomas Aquinas on Divine Law and Its Relationship with Natural Law.Qing-hua Lin - 2008 - Philosophy and Culture 35 (4):5-24.
    This paper briefly described In order regardless Aquinas on natural law neural law and its relationship with the school description. The main points can be summarized as follows: neural method is the natural law and human law, supplement, it is God's direct enactment gives categories of law, can be divided into the old law and new law; old law is a kind of enlightenment method, its role is to encourage the Jews do not forget to natural law; the old law, (...)
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  38. Comunità e individuo nel pensiero politico di Tom­maso d’Aquino [Community and Individual in Thomas Aquinas’s Political Thought].Fabrizio Amerini - 2007 - la Società Degli Individui 30:39-52.
    L’articolo esamina il rapporto fra individuo e comunità nel pensiero politico di Tommaso d’Aquino. In particolare, il problema filosofico qui discusso può es­sere presentato nel modo seguente: secondo Tommaso, l’essere di un singolo in­­dividuo è determinato dalla sua appartenenza a una data comunità politica o, vice­versa, l’essere di una comunità dipende da quello di ciascuno dei suoi mem­bri? L’articolo argomenta che Tommaso ha alcune ragioni filosofiche per an­teporre la comunità all’individuo, ma anche alcune ragioni teologiche per porre al centro l’individuo. (...)
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  39. War, Domination, and the Monarchy of France: Claude de Seyssel and the Language of Politics in the Renaissance.Rebecca Boone - 2007 - Brill.
    In medias res: the life of Claude de Seyssel -- The scholar diplomat -- The translator of histories -- Seyssel in Italy : a scholar looks at war -- The scholar and the state -- Seyssel, the church, and the ideal prelate.
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  40. Dios y El Gobierno de Los Hombres En la Europa Medieval: Una Introducción a la Filosofía y la Política En la Edad Media.Jiménez Jiménez & Luis Felipe - 2007 - Fondo Estatal Para la Cultura y Las Artes de Zacatecas.
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  41. Reaping the Whirlwind: Liberal Democracy and the Religious Axis.John R. Pottenger - 2007 - Georgetown University Press.
    As early as the sixteenth century the liberal democratic state has been forced to confront the question of religion in politics. The result has been a tense and uncomfortable balancing act. Today, in the public square of liberal democracy, a number of religious confessions and beliefs compete for attention. In the American experience, some sense of religious pluralism and relative social harmony has been maintained. However, for this relationship to prevail, a tension must continue to exist―one that balances the political (...)
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  42. The Thinker as a Noble Man (Bene Natus) and Preliminary Remarks on the Medieval Concepts of Nobility.Andrea Robiglio - 2006 - Vivarium 44 (s 2-3):205-247.
    The late medieval discussion of 'nobility' (= nobilitas, dignitas) defined in philosophical terms (as opposed to other social notions like 'aristocracy'), produced a large number of writings, many of which are still unedited. Nevertheless, modern philosophical historiography (developed throughout the seventeenth century and reaching its first apogee with Hegel) has neglected the conceptual debates on nobility. Perhaps having assumed it to be a dead relic of the 'pre-illuminist' past, historians and philosophers understood 'nobility' as a non-philosophical issue and so it (...)
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  43. Empire and the Historiography of European Political Thought: Marsiglio of Padua, Nicholas of Cusa, and the Medieval/Modern Divide.Cary J. Nederman - 2005 - Journal of the History of Ideas 66 (1):1-15.
  44. Political Assemblies in the Earlier Middle Ages. [REVIEW]Hans Hummer - 2004 - The Medieval Review 10.
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  45. Expectations of the Law in the Middle Ages. [REVIEW]Robert Berkhofer - 2003 - The Medieval Review 7.
  46. Bonagratia von Bergamo. Franziskanerjurist und Wortführer seines Ordens im Streit mit Papst Johannes XXII.David Flood - 2003 - Franciscan Studies 61 (1):293-296.
  47. Medieval Law and the Foundations of the State. [REVIEW]Margaret Mcglynn - 2003 - The Medieval Review 3.
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  48. The Ideology of Monarchic Power in the Middle Ages.C. Muresanu - 2003 - Journal for the Study of Religions and Ideologies 2 (4):139-148.
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  49. Ideologia puterii monarhice în Evul Mediu/ The Ideology of Monarchic Power in the Middle Ages.Camil Muresanu - 2003 - Journal for the Study of Religions and Ideologies 2 (4):139-148.
    Historiography realized that the Middle Ages were not the “dark ages” of the European civilization. On the contrary, the period generated a series of ideas and phenomena that are associated with the modern period. At the beginning, the first chiefs of states started by establishing connections with the church authority (through the rituals of crowning, anointing, or through the magic powers attributed to the king’s touch). Gradually, and due to the contribution of some important thinkers (such as Thoma d’Aquino, Dante (...)
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  50. Aquinas: Political Writings.Thomas Aquinas - 2002 - Cambridge University Press.
    Thomas Aquinas is a massive figure in the history of western thought and of the Catholic church. In this major addition to the Cambridge Texts series Robert Dyson has chosen texts by Aquinas that show his development of a Christian version of the philosophy of Aristotle, its contrast with the Augustinian thought that had coloured so much political thinking in the previous eight centuries, and St Thomas's views as to the purpose of government, constitutions, and the relations between secular and (...)
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