http://www.openstarts.units.it:80/dspace/handle/10077/5485 Monographica: Individuo e universale nelle dottrine morali del Medio Evo latino / Individual and Universal in Latin Medieval Moral Theories Sun, 19 May 2013 19:29:09 GMT 2013-05-19T19:29:09Z http://www.openstarts.units.it:80/dspace/retrieve/15974/eut_logo_100_scritta.gif http://www.openstarts.units.it:80/dspace/handle/10077/5485 http://www.openstarts.units.it:80/dspace/handle/10077/5962 Title: Natura e persona nell'etica sessuale di Tommaso d'Aquino Authors: Cova, Luciano Type: Articolo Tue, 01 Jan 2002 00:00:00 GMT http://www.openstarts.units.it:80/dspace/handle/10077/5962 2002-01-01T00:00:00Z http://www.openstarts.units.it:80/dspace/handle/10077/5494 Title: Etica & Politica / Ethics & Politics Type: Articolo Tue, 01 Jan 2002 00:00:00 GMT http://www.openstarts.units.it:80/dspace/handle/10077/5494 2002-01-01T00:00:00Z http://www.openstarts.units.it:80/dspace/handle/10077/5493 Title: Etica e politica nel pensiero di Dante Authors: Sciuto, Italo Abstract: Throughout Dante's work, and especially in the Convivio and in the Monarchia, the interlacing of political philosophy and ethical reflection is guided essentially by a secular conception new to the medieval thought. Philosophy, in Dante's opinion, is not an ancilla theologiae , but a necessary and sufficient way to worldly happiness, which is one of the duo ultima of human life. For this very reason Dante chooses as vertex of the scientific pyramid ethics and not metaphysics, thus maintaining a pre - eminence of practical reason in apparent contrast to the traditional superiority of contemplation on action: he highlights what may be called a "useful" kind of science. Dante therefore does not simply create, as Ruedi Imbach states, a "philosophy for laymen", new interlocutors of philosophy; he actually creates a "secular philosophy" within the ambit of ethical and political reflection, with special reference to the problems which the following terms cause, problems which are treated with means of a strictly rational and syllogistic methodology: happiness, freedom, justice and power. The result of this study is a philosophical profile which perfectly justifies the intention expressed in the prologue to the Monarchia: not to re-propose already heard of notions, as in the Convivio, but to demonstrate intemptatae veritates. Within these new truths the most important one is the affirmation of the dualism of powers (secular and spiritual), as the metaphor of the "two suns" which is a clear example of the complex but steady balance of Dante's secular conception. Type: Articolo Tue, 01 Jan 2002 00:00:00 GMT http://www.openstarts.units.it:80/dspace/handle/10077/5493 2002-01-01T00:00:00Z http://www.openstarts.units.it:80/dspace/handle/10077/5492 Title: Est autem et politica et prudencia, idem quidem habitus: appunti sul rapporto tra prudentia e politica in alcuni interpreti medievali del VI libro dell’Etica nicomachea (da Alberto Magno a Buridano) Authors: Lambertini, Roberto Abstract: The overview hereafter presented offers the development of the scholastic interpretations of the passage from Book VI of Aristotle's Nicomachean Ethics where the Greek philosopher sets an "imperfect identity" between prudentia and politics. From this study two interesting conclusions can be drawn. Firstly, a linear development can not be easily traced: the medieval authors have given different interpretations of the Aristotelian passage, thus trying to solve the problematic relationship between the individual's moral life and his political one. The two possible solutions are equally represented: both the conception which favours the existence of one single virtue responsible for both ambits, and the one which instead holds that the differences between private morality and politics are so relevant that different virtues for each of these ambits are necessary. This first result clearly demonstrates the lack of a communis opinio. There is an evident tension between the two poles variously interpreted by the different authors, anyway in opposition to the thesis of the divisibility of prudentia in species. Thus the second conclusion: the authors taken into consideration do not seem eager to renounce to the idea of the unity of practical reason, and have rather searched with great force for other ways of conceiving this unity. In order to gain a complete image of the problem a wider research would be needed, thus connecting the a. m. reflections to some considerations on the nature of prudentia as a virtue, and on the existing relations between bonum commune and individual good. A general result is however achieved: the medieval thinkers would not even take into consideration an individual prudentia disconnected from politics, nor a political prudentia disconnected from moral life. Type: Articolo Tue, 01 Jan 2002 00:00:00 GMT http://www.openstarts.units.it:80/dspace/handle/10077/5492 2002-01-01T00:00:00Z