Individual Natural Rights in the Discussion on Franciscan Poverty

Mäkinen, Virpi

doi:10.1080/00393389950137019

Cited by 5 publications

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“…Eiximenis joined the task of some mid-thirteenth-century scholastics who had rationally confirmed that there were avenues open to legitimizing mercantile work and its specific monetary methods (Lambert 1998;Todeschini 2009Todeschini , 2017Brines i García 2004), enabling the development of a new sense of wealth that was less conditioned by a sense of guilt (Douglas 1992). This greater openness in the sense of wealth was not without great controversy, which even affected the division of the Franciscans (Dossat 1975;Mäkinen 2001). However, there is no doubt that it contributed decisively to changing mentalities regarding the use of money and financial investment and, in the case of Eiximenis, to the increasing wealth of medieval Barcelona.…”

Section: Merchants and Franciscans In Medieval Barcelona: A Fruitful ...mentioning

confidence: 99%

They Are the Treasure of the Commonwealth: Franciscan Charisma and Merchant Culture in Medieval Barcelona

Cardona

2023

Religions

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Since the beginning of the twentieth century, it has been a truism that the emergence of Protestantism was the main cause of the development of capitalism. However, a careful analysis of primary sources, especially in Latin countries, shows a quite different reality. Three centuries before the emergence of Protestantism, the Franciscans generated a discourse that made it possible to begin to legitimize the commercial practices that would later enable the emergence of capitalism. Based on these premises, this article aims to explore the discursive and juridical primary sources of medieval Barcelona—especially the testimonies of the Franciscan intellectual Francesc Eiximenis and merchant wills—to provide relevant new data and interpretations of how Franciscan charisma brought about a better understanding and legitimization of mercantile work. I intend to use the concept of charisma to better understand the great paradox of how those who aspired to a life of extreme poverty—the Franciscans—succeeded in legitimizing the work of those who aspired to a comfortable life, namely, the emerging merchant group. The merchants provided the Franciscans with the material capital necessary for their establishment in the city, while the Franciscans granted the merchants symbolic capital that was indispensable for the development of their mercantile work, social recognition, and religious legitimacy.

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Section: Merchants and Franciscans In Medieval Barcelona: A Fruitful ...mentioning

confidence: 99%

They Are the Treasure of the Commonwealth: Franciscan Charisma and Merchant Culture in Medieval Barcelona

Cardona

2023

Religions

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“…In the thirteenth century the canonistic teaching was transferred to theology by Guillaume of Auxerre, and after having been endorsed by Bonaventure and Aquinas, it was accepted by all schools of theology (Couvreur 1961: 208–53). During the famous poverty debate until the beginning of the fourteenth century, it figured in the arguments of both sides (see, e.g., Mäkinen 1999a, 1999b, 2000, 2001, 2003, 2006). Similarly, the principle was transposed to civil law when it appeared in Accursius's Glossa Ordinaria , after which it became generally accepted by subsequent generations of civil lawyers (Couvreur 1961: 151–2; Swanson 1997: 399–459, 407–8).…”

Section: The Religious Theory: Natural Rights Of Subsistencementioning

confidence: 99%

Natural Rights to Welfare

Duffel¹

2011

European J of Philosophy

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Many people have lamented the proliferation of human rights claims. The cure for this problem, it may be thought, would be to develop a theory that can distinguish ‘real’ from ‘supposed’ human rights. I argue, however, that the proliferation of human rights mirrors a deep problem in human rights theory itself. Contemporary theories of natural rights to welfare are historical descendants from a theory of rights to subsistence which was developed in twelfth‐century Europe. According to this theory, each human being has a special role to fulfil in God's plan and therefore has inalienable rights to subsist. Later theories have secularized this idea by claiming that human beings are purposive agents. Secularization, however, comes at a price. In the case of these theories, the price is a failure to provide satisfactory answers to the most basic questions we would expect of a theory of natural rights to answer. They have failed to provide a basis for ascribing these rights to all and only to human beings. They have not been able to generate a clear and viable criterion for ascribing duties correlative to these rights. And they cannot limit rights‐claims in a non‐arbitrary way. Hence we should abandon these theories.

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“…El siglo XIII y el comienzo del siglo XIV estuvieron marcados, efectivamente, por las disputas en torno a la forma paupertatis, esto es, la opción por la pobreza extrajurídica realizada por los franciscanos espirituales pero rechazada por los conventuales y el Papado (Grundmann, 1935;Tierney, 1972). Diversas bulas papales fueron marcando el ritmo del conflicto (Lambertini, 1990;Lambert, 1998): la Quo Elongati (1230), la Ordinem vestrum (1245), la Quanto studiosius (1247), la Exiit qui seminat (1279) y, finalmente, las bulas de Juan XXII que terminaron con las concesiones de las precedentes: tanto la Ad conditorem canonis (1322) como la Cum inter nonnullos (1323) negaron la posibilidad de cualquier uso independiente de la propiedad jurídica de la cosa (Burr, 2001;Mäkinen, 2001).…”

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Una arqueología del pensamiento de Adam Smith según la economía medieval y su herencia moderna

Ludueña Romandini

2023

Cult. econ.

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El presente artículo lleva adelante el objetivo de examinar el diagnóstico que Michel Foucault presenta acerca del pensamiento de Adam Smith (1723-1790) como siendo parte de la estructura de la Vida, el Trabajo y el Lenguaje que definen a la episteme moderna. Para cuestionar esta hipótesis de Foucault, el texto propone una arqueología medieval de la economía moderna, colocando la atención en el franciscanismo medieval y sus concepciones del mercado y la ley. Sobre este punto se toman en cuenta las aportaciones de varios pensadores franciscanos medievales entre los que cabe destacar las doctrinas de Pedro de Juan Olivi. Finalmente, se lleva adelante una reflexión sobre la vigencia de la triple estructura conceptual enunciada por Foucault respecto de Smith en contraste con los tiempos actuales de la globalización económica.

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Individual Natural Rights in the Discussion on Franciscan Poverty

Cited by 5 publications

References 0 publications

They Are the Treasure of the Commonwealth: Franciscan Charisma and Merchant Culture in Medieval Barcelona

They Are the Treasure of the Commonwealth: Franciscan Charisma and Merchant Culture in Medieval Barcelona

Natural Rights to Welfare

Una arqueología del pensamiento de Adam Smith según la economía medieval y su herencia moderna

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