Acerca del derecho de la mujer a gobernar en Francisco Suárez

En el libro III del De legibus, Francisco Suárez afirma que una mujer puede heredar y ostentar la potestad política sobre una comunidad. El varón posee un dominio natural sobre la mujer porque ella fue creada a partir de aquél, según el relato del Génesis. De acuerdo con Francisco Suárez, existe un derecho natural de la mujer a gobernar. Si esto es así, es falso que la mujer posea una naturaleza inferior al varón que le condiciona a únicamente heredar a su prole la potestad de gobierno, pero no a ejercerla.

O CONSELHO DE SEGURANÇA É LEGIBUS SOLUTUS? CONSIDERAÇÕES ACERCA DOS LIMITES JURÍDICOS DE SUAS DECISÕES

O presente artigo tem o intuito de debater algumas das normas e competências mais relevantes do Conselho de Segurança das Nações Unidas (CSNU), para buscar uma resposta, ainda que não definitiva, sobre sua suposta condição de legibus solutus. Para isso, apresenta-se o desenvolvimento histórico dos Tratados que levaram ao surgimento das Nações Unidas e do próprio Conselho de Segurança. Os dispositivos que versam sobre o CSNU, presentes na Carta da ONU, são postos em evidência para uma melhor compreensão do seu funcionamento e finalidade e, em seguida, são descritas algumas das principais atuações do Conselho, a fim de que seja possível analisar no plano prático suas competências. Feito este exame, inicia-se uma discussão em torno da relação entre segurança coletiva e jus cogens, que leva, em seguida, ao exame da proibição da guerra, da constitucionalização do Direito Internacional e de como o Conselho de Segurança age para restabelecer a ordem e a paz mundiais por meio de suas competências e sanções previstas na Carta das Nações Unidas.

Isidorus Hispalensis. Etymologies sive origins. Liber V. De legibus et temporibus

Публикуется перевод первой части пятой книги «Этимологий» –энциклопедического сочинения Исидора Севильского (560–636), последнего из латинских отцов церкви, епископа Севильи. Труд Исидора покоится в зна-чительной мере на римской антикварно-грамматической и энциклопедической традиции и сам стал фундаментом средневекового энциклопедизма, однако эта часть пятой книги опирается, прежде всего, на римские правовые источни-ки. В полном объеме переводится на русский язык впервые. В предисловии даются краткие сведения о ее структуре и источниках. The publication is a translation of the fifth book (first part) of a well-known encyclopaedic work (“The Etymologies”) devoted to the laws and times written by Isidore of Seville (560–636), a bishop of Seville. Isidore’s work is based mostly upon the Roman antiquarian, grammatic and encyclopaedic tradition and the work itself became the basis of a medieval encyclopaedic tradition, but its first part based on the sources of the Roman law. The book has never been translated into Russian in full. The preface gives brief data on its structure and sources.

A Ciceronian Defense of Democratic Participation

Opposing the usual elitist presentation of Cicero, I identify three arguments favoring democratic participation in De re publica and De legibus. The first sees democratic participation as a demand of the common people, which results from their untamable desire for freedom and must be fulfilled to avoid civil unrest. The second sees it as an instrument to lessen the likelihood of elites’ corruption. The third incorporates the previous two under an account of state legitimacy, arguing that democratic participation is just because without it, the civic community under a state’s rule cannot be a partnership and hence the state cannot be a legitimate one as a common property of the people. I argue that this account of state legitimacy differs from the one in Pettit’s republicanism and may help clarify the normative commitment to the public nature of the state that underlies the current “realist” and “instrumental” defenses of democracy.

Lectura de Domingo de Soto del De legibus ciceroniano: El binomio ley eterna-racionalidad en De Iustitia et Iure

Los escritos ciceronianos son fuente de transmisión crítica del legado estoico y, asimismo, de una reelaboración que conlleva componentes de enseñanza platónico-académica que autores escolásticos recogieron con motivo del tratamiento de la quaestio de la ley. En este artículo, me propongo llevar a cabo una exégesis del De Iustitia et Iure I de Domingo de Soto con el objeto de examinar las aportaciones del De legibus de Cicerón en exposiciones del maestro de Salamanca sobre el binomio: ley eterna-racionalidad.

Cicero’s Philosophical Works

Cicero (106–43 bce) was a Roman statesman, orator, and philosopher. As well as speeches, letters, and rhetorical treatises, Cicero wrote numerous philosophical works. These can be divided into two periods—those written before the civil war between Julius Caesar and Pompey the Great (pre-49 bce), and those written during and after it (46 bce onward). Those written before are in dialogue form and the central topics are political: the ideal orator (De Oratore), the best citizen and the best state (De Re Publica), the best laws (De Legibus). Those following are predominately part of an ambitious project to bring philosophy to Rome in a systematic fashion; they are also mainly in dialogue form. Cicero composed an exhortation to philosophy (Hortensius), followed by books on epistemology (Academica, Lucullus) and works on broadly ethical concerns—the nature of good and evil (De Finibus); honor and glory (De Gloria); old age and friendship (De Senectute, De Amicitia); the soul, death, and suffering (Tusculans); consolation (Consolatio); the nature of the gods, divination, and providence (De Natura Deorum, De Divinatione, De Fato). Cicero’s final philosophical work is the De Officiis, presented as a letter to his son. Philosophy also figures prominently throughout Cicero’s letters, speeches, and rhetorical works. Indeed, it should be noted that Cicero felt his rhetorical works Orator and Brutus should be included in his philosophical corpus (Div. 2.4). There are two schools of thought on the novelty and value of Cicero’s philosophical works: (1) he is essentially just repackaging Greek material in Latin, offering renditions of existing ideas that are invaluable for saving much of the lost tradition of Hellenistic philosophy; (2) he is doing something more than that, developing distinctive philosophical contributions of his own. Most recent studies stress the innovative elements of Cicero’s philosophical thinking. Cicero’s own philosophical convictions are varied. Stoicism figures largely, as does his sympathy with Plato, Aristotle, and the Academic and Peripatetic traditions that follow them. He is strongly anti-Epicurean in both periods of his philosophical activity. Most scholars maintain that he is a pragmatic and flexible Academic skeptic, who weighs both sides of every argument and gives his assent to whatever he finds most compelling given the particular circumstances. Ostensibly a lack of political opportunity motivated Cicero to write philosophy. In the prefaces to his philosophical works he insists that it is not an escape from politics, but an intervention in it by other means.

Scipio’s Rome and Critias’ Athens: Utopian Mythmaking in Cicero’s De Republica and Plato’s Timaeus

Scholarly debate on the relationship between Cicero’s De republica (On the Republic) and De Legibus (On the Laws) and the thought of Plato tends to focus on the supposed congruities or incongruities of the De republica and De legibus with Plato’s own Republic and Laws. Still, Plato’s discussion of ideal constitutions is not constrained to the Republic and Laws. In this essay I propose that we look to another of Plato’s dialogues for fruitful comparison: the Timaeus-Critias duology. In this essay I bring these two texts into substantive dialogue to illuminate mysterious features of both. Sketched in these complementary passages, I think, is an outline for a particular kind of approach to political theory, one proposed as novel by Cicero’s Laelius, but, as this essay hopes to show, with an interesting forerunner in Plato. I’ve called this approach ‘retrospective ideal political philosophy’ (RIPP). I end my essay with a few prospective theoretical notes on how this approach binds these two texts together.