A primazia e o ordenamento da civitas em Marsílio de Pádua.

Abstract

Marsilius from Aristotle establish a new concept of civil community: the civitas. However, the meaning proposed by Marsilius goes beyond the natural foundations of Aristotle. For Marsilius a human society, or a city, is a product of human reason. Therefore, while nature is the force that generates predispositions, it is from human reason the force of its development. Within this proposal, he assures that the civitas only reaches its objective like final cause if it is based on the peace. In opposition to this, Marsilius will encounter what had become a terrible sophism: the theory of the plenitudo potestatis. There are two opposing currents: temporal power and timeless power. The philosopher of Padua will say that a civilization is not under the power of the ecclesia, for the civil community is established on a sovereignty of the universitas civium. Thus the priestly class, as all the social parts that compose the political community, must be allocated in the office that competes to him, each one, respectively, in their task so that the city is sufficient., that is, meeting all its demand. In no way is the reversal of roles acceptable, as this inevitably compromises social and political organization. Civitas is a sociopolitical concept based on the Aristotelian premise that the whole has primacy over the parts, in no way a part can be above the whole (civitas). It is perfect because it is organized rationally so that all parties are fulfilling their function. However, it is from discord, the opposite of peace, the cause of its instability and civil unbalance. Just as the body needs health to develop, so the civilian community needs balance so that men can live well.