From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning

Detalhes bibliográficos
Autor(a) principal: Rosa, José Maria Silva
Data de Publicação: 2016
Tipo de documento: Artigo
Idioma: eng
Título da fonte: Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos)
Texto Completo: http://hdl.handle.net/10400.6/7103
Resumo: According to Arendt and Habermas, the reinterpretation of Aristotle made by Thomas Aquinas, identifying 'politicus' and 'socialis', has weakened the nature of classical Aristotelian politics by introducing in the polis (now 'regnum' / monarchy) relations and private interests that the Greeks had reserved for domestic space ('oikos'). Moreover, being the concept of 'societas' in this context naturally Christian, the purpose of the society is no longer self-sufficiency and acquisition of natural virtue, which allow us to live together in order to the good life, but requires supernatural virtue given by God in order to achieve the true supreme good. Therefore, the possibility of happiness (eudaimonia) now refers to eschatology ('communio sanctorum'), reason because kings are to be subject to priests, especially the pope, Christ’s representative, whose role is to take care of the highest aim of our existence ('visio et fruitio Dei'). However, the application of a pyramidal and hierarchical scheme of spiritual power over the temporal realm is subverted by Juan Quidort of Paris, introducing a «small» shift: the kingdom understood as perfecta 'multitudo'. In this perfect multitude, an upward causality is a basis for distinction and non-subordination of the temporal power by the spiritual; at the same time freedom of individuals to choose their leaders is essential. This view undermines the dynastic transmission’s model of power in a kingdom (from father to son) as well as, at the ecclesial level, points to the superiority of the General Council in relation to the pope.
id RCAP_89dc41b4c78294b53aeb6cd6cb61682c
oai_identifier_str oai:ubibliorum.ubi.pt:10400.6/7103
network_acronym_str RCAP
network_name_str Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos)
repository_id_str 7160
spelling From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaningTomás de AquinoCivitas PerfectaJoão Quidort de ParisPerfecta MultitudoRegnumSacerdotiumAccording to Arendt and Habermas, the reinterpretation of Aristotle made by Thomas Aquinas, identifying 'politicus' and 'socialis', has weakened the nature of classical Aristotelian politics by introducing in the polis (now 'regnum' / monarchy) relations and private interests that the Greeks had reserved for domestic space ('oikos'). Moreover, being the concept of 'societas' in this context naturally Christian, the purpose of the society is no longer self-sufficiency and acquisition of natural virtue, which allow us to live together in order to the good life, but requires supernatural virtue given by God in order to achieve the true supreme good. Therefore, the possibility of happiness (eudaimonia) now refers to eschatology ('communio sanctorum'), reason because kings are to be subject to priests, especially the pope, Christ’s representative, whose role is to take care of the highest aim of our existence ('visio et fruitio Dei'). However, the application of a pyramidal and hierarchical scheme of spiritual power over the temporal realm is subverted by Juan Quidort of Paris, introducing a «small» shift: the kingdom understood as perfecta 'multitudo'. In this perfect multitude, an upward causality is a basis for distinction and non-subordination of the temporal power by the spiritual; at the same time freedom of individuals to choose their leaders is essential. This view undermines the dynastic transmission’s model of power in a kingdom (from father to son) as well as, at the ecclesial level, points to the superiority of the General Council in relation to the pope.Según Arendt y Habermas, la reinterpretación de Aristóteles hecha por Tomás de Aquino, al identificar politicus y socialis, ha debilitado la naturaleza de la política aristotélica clásica mediante la introducción, en lo que era la pólis (ahora regnum / monarquía), de relaciones y intereses privados que los griegos habían reservado para el espacio doméstico del oikos. Por otra parte, como su concepción de societas era naturalmente cristiana, el fin de esta sociedad ya no consistía tan sólo en la autosuficiencia y en la adquisición de la virtud natural, que nos permitiría vivir juntos en orden a la vida buena, pero requería una virtud sobrenatural dada por Dios con el fin de lograr el auténtico bien supremo. Por lo tanto, la posibilidad de la felicidad (eudaimonía) se remite ahora para la escatología (communio sanctorum), razón por la cual los reyes han de estar sujetos a los sacerdotes, especialmente al papa, representante de Cristo, cuya función es cuidar del último y superior fin de la existencia (visio et fruitio Dei). Todavía, Juan Quidort de París viene a alterar esta aplicación del diseño piramidal y jerárquico del poder espiritual al ámbito temporal a través de una «pequeña» inflexión en la idea de reino como perfecta multitudo. En esta es esencial la causalidad ascendente como fundamento para la distinción y no subordinación de lo poder temporal frente a lo espiritual, y la libertad de los sujetos para elegir a sus gobernantes. Esto pone en causa no sólo el creciente modelo dinástico de transmisión del poder temporal en un reino (de padre a hijo), como, a nivel eclesial, señalará la superioridad del Concilio General en relación con el papa.SOFIMEuBibliorumRosa, José Maria Silva2019-06-03T09:04:05Z20162016-01-01T00:00:00Zinfo:eu-repo/semantics/publishedVersioninfo:eu-repo/semantics/articleapplication/pdfhttp://hdl.handle.net/10400.6/7103engROSA José Maria Silva, «From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning», In: Revista Española de Filosofía Medieval, 23 (2016), pp. 23-301133-0902info:eu-repo/semantics/openAccessreponame:Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos)instname:Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informaçãoinstacron:RCAAP2023-12-15T09:46:11Zoai:ubibliorum.ubi.pt:10400.6/7103Portal AgregadorONGhttps://www.rcaap.pt/oai/openaireopendoar:71602024-03-20T00:47:41.548734Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos) - Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informaçãofalse
dc.title.none.fl_str_mv From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning
title From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning
spellingShingle From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning
Rosa, José Maria Silva
Tomás de Aquino
Civitas Perfecta
João Quidort de Paris
Perfecta Multitudo
Regnum
Sacerdotium
title_short From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning
title_full From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning
title_fullStr From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning
title_full_unstemmed From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning
title_sort From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning
author Rosa, José Maria Silva
author_facet Rosa, José Maria Silva
author_role author
dc.contributor.none.fl_str_mv uBibliorum
dc.contributor.author.fl_str_mv Rosa, José Maria Silva
dc.subject.por.fl_str_mv Tomás de Aquino
Civitas Perfecta
João Quidort de Paris
Perfecta Multitudo
Regnum
Sacerdotium
topic Tomás de Aquino
Civitas Perfecta
João Quidort de Paris
Perfecta Multitudo
Regnum
Sacerdotium
description According to Arendt and Habermas, the reinterpretation of Aristotle made by Thomas Aquinas, identifying 'politicus' and 'socialis', has weakened the nature of classical Aristotelian politics by introducing in the polis (now 'regnum' / monarchy) relations and private interests that the Greeks had reserved for domestic space ('oikos'). Moreover, being the concept of 'societas' in this context naturally Christian, the purpose of the society is no longer self-sufficiency and acquisition of natural virtue, which allow us to live together in order to the good life, but requires supernatural virtue given by God in order to achieve the true supreme good. Therefore, the possibility of happiness (eudaimonia) now refers to eschatology ('communio sanctorum'), reason because kings are to be subject to priests, especially the pope, Christ’s representative, whose role is to take care of the highest aim of our existence ('visio et fruitio Dei'). However, the application of a pyramidal and hierarchical scheme of spiritual power over the temporal realm is subverted by Juan Quidort of Paris, introducing a «small» shift: the kingdom understood as perfecta 'multitudo'. In this perfect multitude, an upward causality is a basis for distinction and non-subordination of the temporal power by the spiritual; at the same time freedom of individuals to choose their leaders is essential. This view undermines the dynastic transmission’s model of power in a kingdom (from father to son) as well as, at the ecclesial level, points to the superiority of the General Council in relation to the pope.
publishDate 2016
dc.date.none.fl_str_mv 2016
2016-01-01T00:00:00Z
2019-06-03T09:04:05Z
dc.type.status.fl_str_mv info:eu-repo/semantics/publishedVersion
dc.type.driver.fl_str_mv info:eu-repo/semantics/article
format article
status_str publishedVersion
dc.identifier.uri.fl_str_mv http://hdl.handle.net/10400.6/7103
url http://hdl.handle.net/10400.6/7103
dc.language.iso.fl_str_mv eng
language eng
dc.relation.none.fl_str_mv ROSA José Maria Silva, «From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning», In: Revista Española de Filosofía Medieval, 23 (2016), pp. 23-30
1133-0902
dc.rights.driver.fl_str_mv info:eu-repo/semantics/openAccess
eu_rights_str_mv openAccess
dc.format.none.fl_str_mv application/pdf
dc.publisher.none.fl_str_mv SOFIME
publisher.none.fl_str_mv SOFIME
dc.source.none.fl_str_mv reponame:Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos)
instname:Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informação
instacron:RCAAP
instname_str Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informação
instacron_str RCAAP
institution RCAAP
reponame_str Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos)
collection Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos)
repository.name.fl_str_mv Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos) - Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informação
repository.mail.fl_str_mv
_version_ 1799136372023361536

Registros relacionados