El contenido de la justicia en Santo Tomás de Aquino
Aquinas defines justice as “a habit whereby a man renders to each one his due by a constant and perpetual will”. This definition presents the problem of the content of justice. This paper intends to show that the notion of justice in the philosophy of Aquinas is not an empty one and that its content...
| Autor principal: | |
|---|---|
| Tipo de documento: | Electrónico Artículo |
| Lenguaje: | Español |
| Verificar disponibilidad: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publicado: |
2019
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| En: |
Sapientia
Año: 2019, Volumen: 75, Número: 245, Páginas: 41-58 |
| Otras palabras clave: | B
Tomás de Aquino, Santo, 1225-1274
B Derecho B Etica B Justicia |
| Acceso en línea: |
Volltext (kostenfrei) |
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| 520 | |a Aquinas defines justice as “a habit whereby a man renders to each one his due by a constant and perpetual will”. This definition presents the problem of the content of justice. This paper intends to show that the notion of justice in the philosophy of Aquinas is not an empty one and that its content can be found in the wide discussion on this virtue, its parts and its vices. The content of justice is complemented by Aquinas’ ethics, anthropology and metaphysics. Human goods, such as life, freedom, sociability, rationality, even private property, are part of what is due to each one. Aquinas does not discuss at length the question of establishing justice, he leaves it to a case by case examination, because of the primacy of the individual (who is constituent of society and the moral agent) and because of the diversity of contingent reality. | ||
| 520 | |a Tomás de Aquino define la justicia como “el hábito según el cual uno, con constante y perpetua voluntad, da a cada uno su derecho”. Esta definición presenta el problema del contenido de ese derecho. Se pretende mostrar que la noción de justicia no es vacía en la filosofía tomista y que su contenido puede encontrarse en la discusión del Aquinate sobre esta virtud, sus partes y vicios contrarios. El contenido de la justicia se complementa, además, por la ética, antropología y metafísica de Santo Tomás. Bienes como la vida, libertad, sociabilidad, racionalidad, incluso la posesión de bienes materiales, son parte de lo debido. La consecución de la justicia es algo que Santo Tomás deja para el examen de cada caso, tanto por la primacía del individuo (que conforma la sociedad y es el agente moral), como por la variedad de la realidad contingente. | ||
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