POLITICAL Augustinianism as tico and moral concept. San Agustin For man is essentially a soul that serves as a body. Human freedom is analyzed by Agustin in two ways: in their relationship the “divine foreknowledge” and as is the efficient cause of moral evil.
The problem was first analyzed from the Ciceronian approaches, dialectic, or the man is free and God is not prescient, or what presabe God and man is not free. Like Cicero, San Agustin defends human freedom, saying that the dilemma the two terms are not mutually exclusive. Divine foreknowledge and human freedom are not contradictory, because from the Augustinian reinterpretation of the apparent contradiction between them, because God, infinite wisdom, knows what will happen, and therefore everything that depends on man’s free will.But this knowledge does not destroy the free will of man, for God knows how to act every created being, and man act tambincmo in the use of their freedom. As to evil, this one is not a substance but merely a “defect or lack of” good. Agustn distinguishes between physical evil and moral evil. While the first is essential limitations wings contingent beings, moral evil is caused nicamente by the misuse of human freedom. Moral evil
is the product of choice rather ephemeral disordered instead of eternal good and eternal.
The outline of the moral apretadsimo Augustine, should be put in the context of his own theory of society politics, among other things, the enormous importance of the same for the History of the Christian West, YMS SPECIFIC to the moral and policy of the Spanish empire in terms of issues we now call as “Human Rights”.
The policy of San Agustin theory has the characteristic, the theories genric teolgico-politics, placing the center of gravity or essence of political life in religion. It is the same as regards to morality and ethics. But besides this theory linked to politics est philosophy. In terms of Gustavo Bueno, citing Arquilire the Augustinian terms POLITICAL consist in the fact that society is a mere sucedneo politics of religious society. “The Church – out of which there is no salvation – was conceptualized as ecumnica, universal, and condition not only of the Pax Christiana, but the exercise of individual rationality itself, in need of a” rule external “.” 21
This thesis escolsticos remain in force in the Middle Ages, especially in Santo Toms.
Well into the thirteenth century, the Summa Theoliogiae, the most important piece of Toms de Aquino, proposes the idea of Divine Providence governing human affairs. For more that the policy is the product of human art, it could not escape God’s providential government. The common good of the universe operates also as an end for goods subordinates, including the common good political.This is rather common POLITICAL identifiable as a community politics, and the same way as for Aristteles, is a form equivalent to that of the community politics., In the form of justice ..Perola order form is the generation, signal Santo Toms, but can not be taken as an end not only of the generaciny respect of the thing generated. It is clear that the shape of the city, the order of justice for which she is a city and not a purely commercial alliance, or politics, can not be your last order, just the way of man is to the generation, but no man’s last end. The enormous gap between Aristotle and the Christian policy, represented here by St. Thomas, is that for Aristteles, virtue is finally focused teleonmicamente politics, and for Aquinas, the POLITICAL order is only a step to the last end, both men individually and in community, namely the divine fruicin, through virtuous living. It is in this sense that both St. Thomas and San Agustin agree that we have defined siguindola Arquillire proposal as Augustinian politics, in the sense described by Gustavo Bueno, and sealed. The fundamental difference between the autarky politics thesis Aristotle and Aquinas, is a radical change in the conception of history.
Citizens are no longer only the Greeks can now aspire to the citizen the barbarians. But it is more like the passage of the earthly city to the civitas Dei.