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Essay about Political Philosophy
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To speak of the political philosophy of Thomas Aquinas, or to articulate a so-called Thomistic political theory, necessitates that one understand the scope and breadth of the totality of the Thomistic corpus. In order to discover what Aquinas taught concerning political matters and man’s life as a political animal, one must piece together various works that form more of a complete whole. When the topic of Aquinas’ treatment on political life is at hand, a two-fold temptation can arise: in one way, a reader may study one component (or work) wherein Thomas speaks about political matters, and declare that this singular text is the foundation for building a political theory of Aquinas. In another way, one may be inclined to separate what Thomas says about human affairs from the entirety of his work, thereby denying or neglecting the fact that he is giving reflections upon such matters as a Christian theologian.
It is in light of these last two points that we shall make our way into analyzing an often neglected text of St. Thomas, the De Regno. Perhaps one of the most telling aspects of this short, incomplete work of Aquinas is that it provides a unique glance at his account of the political community and authority, and their necessity for man’s growth in moral virtue. While providing a substantial and positive account of the polis as ordered towards the common good, St. Thomas nevertheless limits its proper aim and scope on account of two reasons: virtue comes about only by degrees, and that the ultimate end of man transcends the political community. Man is made for the City of God, but this need not entail an indifference towards, or inadequate account of, political life.
In this paper, I will offer an analysis of certain sect...
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...Aquinas on Politics and the Common Good,” Ph.D diss., University of St. Thomas, Houston, 2007.
Thomas Aquinas, St. De Regno. Translated by G.B. Phelan. Toronto: Pontifical Institute of Medieval Studies, 1949.
—Opera omnia iussu Leonis XIII P. M. edita, t. 42: De regno ad regem Cypri. Editori di San Tommaso, Roma, 1979.
—Opera omnia iussu impensaque Leonis XIII P. M. edita, t. 6-7: Prima secundae Summae theologiae. Ex Typographia Polyglotta S. C. de Propaganda Fide, Romae, 1891-1892.
—Treatise on Law: The Complete Text. Translated by Alfred Freddoso. South Bend: St. Augustine’s Press, 2009.
Torrell, Jean-Pierre. Saint Thomas Aquinas: The Person and His Work, Vol. 1. Trans. Robert Royal. Washington, D.C.: The Catholic University of America, 1996.
Weisheipl, James A. Friar Thomas D’Aquino: His Life, Thought, and Works. New York: Doubleday & Company, 1974.
Francis of Assisi is one of the most influential personalities in the entire world. In the book ‘Francis of Assisi: Performing the Gospel Life,’ Cunningham recounts the life of this humble monk who lived in the medieval times, and shaped the Christian life, which spread in Western culture throughout the rest of history. I believe Cunningham accurately accounts for the life of Francis of Assisi, and in doing so; he provides a trajectory of the Christian faith from its early and historical proponents through its fusion with western culture, and its subsequent spread throughout the world.
Aquinas, St. Thomas. COMMENTARY on SAINT PAUL'S EPISTLE to the GALATIANS. Trans. F. R. Larcher. Albany: Magi Books, 1996.
...lem with morality today as, I am sure, it was in both Alighieri and Machiavelli’s times. So, although they may seem vastly different, the two philosophies—one by a religiously devout man and the other by a man who cared nothing whatsoever about religion—are essentially haunted by the same question, despite being separated by two centuries and countless changes in the way in which people view religion and morality: is it possible for a person to seek happiness and security on earth and remain morally upright? In consideration of all this, then, I suppose each of us has been given an ultimatum from on high—that is, either sacrifice worldly happiness and security for the sake of righteousness as Alighieri suggests, or follow Machiavelli’s plan of action and sacrifice righteousness for the sake happiness and security on earth. For now, though, there is no middle ground.
Gonzalez, Justo L. 1984. The early church to the dawn of the Reformation. San Francisco: Harper & Row.
Catherine of Siena. The Dialogue of the Divine Providence . Trans. Algar Thorold. 1907. 25 Feb. 2004 .
In St. Augustine’s book entitled Political Writings, one could see that Christianity plays a very important role in his view of politics. His opinion on the morality or lack of morality in politics, to me makes it more evident that Christianity persuades his views. Although it seems his writings have become quite well known and admired, not everyone fully shared his beliefs. Niccolo Machiavelli, for instance, seemed to believe in a government that was not driven by morality, but more by practicality. In, The Prince, Machiavelli stresses that the moral fibers of government should not be so soft. Like St. Augustine, his work went on to become one of the most famous books ever written about politics. Throughout the two works there are some similarities and differences regarding politics, however it their view of Christianity and morality that many find most intriguing.
St. Augustine has taken Plato’s notions, and have furthered the implications of living a life that strives towards a common good. In the City of God, the purpose of a citizen’s existence is to pursue an alignment with God, rather than to seek a common good. Through an alignment with God, there is no need for political regimes or any form of governance. This solves the issues that Plato and Aristotle disputes concerning the best regimes.
The importance of the ultimate good must act as an entire rule of life, we must behave in a matter that is tending to the perfect good (Stephens, 2015, p. 324). Aquinas argues that for every action there must be an order of intention, that there must be a final cause that motivates us to act in the first place,this action must be always be reliable and consistent for the intention of the cause which is the ultimate good (Van-Nieuwenhove & Wawrykow, 2005).
Walsh, M. & Davis, B. ed. Proclaiming Justice and Peace: Papal Documents from ‘Rerum Novarum’ through ‘Centesimus Annus’. London: Collins, 1991.
Spoto, D. (2002). The Reluctant Saint: The life of Francis of Assisi. New York: Penguin Group.
Armand Maurer. Being and Knowing: Studies in Thomas Aquinas and Later Medieval Philosophers, Papers in Mediæval Studies, no. 10. Pontifical Institute of Mediæval Studies, Toronto : 1990.
St. Thomas Aquinas, Summa Theologica, trans. Fathers of the English Dominican Province (New York: Benziger Bros., 1922).
Pollen, John Hungerford. "St. Ignatius Loyola." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company,1910. 23 Mar. 2014 .
Modern Catholic social teachings trace its beginnings to the writings of Pope Leo XIII. His insight on Christian philosophy, politics and the social order and applies to teachings in current injustices in the economic order. Leo XIII’s teachings were also critical participation in the developments of modern social and economic life. He rooted his social ethics in the supreme value of the human person and added that all political and social structures need to respect and respond to this primary and moral claim of human dignity. While the Church and the political community are autonomous and independent of each other in their own fields, the Church is “at once the sign and the safeguard of the transcendental dimension of the human person”.
Ullmann, Walter. A Short History of the Papacy in the Middle Ages. 2nd ed. New York City, NY: Routledge, 2003.