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dc.contributor.advisorRaath, A. W. G.
dc.contributor.authorSwartz, Nico Patrick
dc.date.accessioned2015-12-03T10:01:35Z
dc.date.available2015-12-03T10:01:35Z
dc.date.issued2007
dc.identifier.urihttp://hdl.handle.net/11660/1954
dc.description.abstractEnglish: Societas According to Rosmini, society is not a man-made entity or creation, but rather a theistic institution, since it originates from the will of God. Accordingly, human society is founded in the order of God’s Creation. The freedom of the form of human society is realised in a variety of differentiated social forms, namely civil societas, domestic societas and ecclesiastical societas. Rosmini states that social forms are not reducable to simply civil societas, but include human social togetherness. Neither can one social form derive authority from the next. Unlike Thomas Aquinas who models the principles subsidiarity on the principles of hierarchy, autonomy and intervention, Rosmini emphasises the independence of each social form and in doing so he achieves a well-rounded doctrine of human society and social forms. He is of the opinion that the various social forms are closely bound, which means that a human society cannot be discussed without taking domestic societas, ecclesiastical societas and civil societas into account. Each social form forms part of an independent freedom and fulfils a responsibility before God. Rosmini endorses the Thomistic subsidiary principle to the extent that civil societas merely lends assistance and support to, for instance, domestic societas, should the latter community be unable to preserve its interests. On this basis, civil societas may not interfere with the interests of the other two forms. According to Rosmini, every society has a moral substructure which serves as a basis for the rights and obligations necessary for the maintenance of natural law. Social justice is expressed in society by means of the principles of goodwill. Rosmini relates to classical viewpoints where societies are bound to the fundamental moral principles of the central commandment of love, since all human rights are based on fundamental duty. On these grounds, Rosmini presents a platform for cultural discourse and ethical involvement across ideological boundaries insomuch as he is of the opinion that society as a whole stands beneath the general revelation of God. Natural law In Rosmini’s explicit stance on natural law he maintains a primarily Thomistic opinion which originates from his perspective of Divine Providence. Natural law is a manifestation of practical rationality. For example, to come to the knowledge of human rights, human nature and reasoning must be used as guidelines. As such, Rosmini upholds a paradigmatic perspective of natural law where there is a close correlation between natural law and the maintenance of justice in human society. Natural law and justice culminate in the relationship between rights and duties. Rosmini holds that natural law and justice are built upon the maintenance of important moral duties. On this basis, moral values have significant constitutional implications which give expression to the universal principle of love. In this way, natural law forms the foundation of human rights. Human Rights Rosmini’s point of view regarding human rights rests principally on his natural jurisprudence. His focus on justice in human society supports his standpoint on human rights, the jurisprudence of which originates from the Scriptural principle of love towards God and one’s neighbour. On this basis, Rosmini’s stance regarding human rights is closely linked to his theocentric idea of man’s personal relationship with God. His human rights teachings embrace both individual and social rights, the latter being reflected in social, ecclesiastical and domestic societas. Rosmini holds that social justice can only be ensured by the balanced maintenance of all natural rights on both individual and social levels. He is of the opinion that the natural rights of individuals in social entities originate most deeply in the human cry to God. Accordingly, Rosmini’s human rights teachings can be illustrated by his points of view regarding human dignity.en_ZA
dc.description.abstractAfrikaans: Societas Volgens Rosmini is die samelewing nie ‘n mensgemaakte entiteit of skepping nie. Dit is eerder ‘n teïstiese instelling, omdat dit uit die wil van God voortspruit. Hiervolgens is die menslike samelewing in die Skeppingsorde van God gegrondves. Die vryheid van die menslike samelewingsvorm is in ‘n verskeidenheid van gedifferensieerde samelewingsvorme, naamlik die burgerlike societas, die huislike societas en die kerklike societas, realiseerbaar. As uitvloeisel hiervan stel Rosmini dat samelewingsvorme nie slegs tot die burgerlike societas reduseerbaar is nie. Die samelewingsvorme behels die menslike sosiale samesyn. Die een samelewingsvorm lei nie gesag van die volgende af nie. Anders as Thomas Aquinas, wat hoofsaaklik die subsidiariteitsbeginsel oor die boeg van die beginsels van hiërargie, outonomiteit en intervensie skoei, beklemtoon Rosmini die selfstandigheid van elke samelewingsvorm. Deur sy beklemtoning van die eiestandigheid van elke samelewingsvorm bereik Rosmini, anders as Thomas Aquinas, ‘n afgeronde leer oor die menslike samelewing en samelewingsvorme. Rosmini meen dié onderskeie samelewingsvorme is heg verenig. Daar kan nie van ‘n menslike samelewing gepraat word as daar nie van ‘n huislike societas, kerklike societas en burgerlike societas sprake is nie. Elke samelewingsvorm is ‘n selfstandige vryheid deelagtig. Sodanige samelewingsvorm moet elk verantwoordelikheid teenoor God vervul. Rosmini onderskryf die Thomistiese subsidiariteitsbeginsel vir sover die burgerlike societas slegs hulp en bystand verleen aan byvoorbeeld die huislike societas, indien laasgenoemde gemeenskap nie in staat sal wees om sy belange te handhaaf nie. Op grond hiervan mag die burgerlike societas nie in die belange van die ander twee samelewingsvorme inmeng nie. Volgens Rosmini het elke samelewing ‘n morele onderbou. Die morele onderbou van die samelewing dien as basis vir regte en verpligtinge en vir die handhawing van natuurlike geregtigheid. Sosiale geregtigheid vind uiting in die samelewing deur middel van die beginsels van welwillendheid. Rosmini vind aansluiting by die klassieke standpunte ingevolge waarvan samelewings as kollektief sowel as individueel aan die fundamentele morele beginsels van die sentrale liefdesgebod gebonde geag word omdat alle menseregte in fundamentele pligte gefundeer is. Op grond hiervan bied Rosmini ‘n platvorm vir kulturele diskoers en etiese betrokkenheid oor ideologiese grense heen vir sover hy meen dat die hele samelewing onder die algemene openbaring van God staan. Natuurreg In Rosmini se eksplisiete natuurregstandpunt handhaaf hy primêr ‘n Thomistiese siening. Sy natuurregstandpunt spruit voort uit sy siening van die Goddelike Voorsienigheid. Die natuurreg is ‘n manifestasie van die praktiese rasionaliteit. Om byvoorbeeld tot ‘n kennis van menseregte te kom, moet die menslike natuur en die rede as riglyne gebruik word. As sodanig handhaaf Rosmini ‘n paradigmatiese natuurregbeskouing. Volgens Rosmini bestaan daar ‘n noue korrelasie tussen die natuurreg en die handhawing van geregtigheid in die menslike samelewing. Die natuurreg en geregtigheid kulmineer sodoende in die verhouding tussen regte en pligte. Rosmini beweer dat die natuurreg en geregtigheid op die handhawing van belangrike morele waardes gerig is. Op grond hiervan het morele waardes belangrike konstitutiewe implikasies. Hy meen dat morele waardes ook uitdrukking gee aan die universele liefdesbeginsel. Hiervolgens vorm die natuurreg die grondslag van menseregte. Menseregte Rosmini se standpunt oor menseregte berus grootliks op sy natuurregsleer. Sy fokus op geregtigheid in die menslike samelewing onderskraag sy standpunt oor menseregte. Rosmini se menseregteleer vloei voort uit die Skriftuurlike beginsel van liefde tot God en die naaste. Op grond hiervan is Rosmini se menseregtestandpunt nóú verwant aan sy teosentriese gedagte oor die mens as persoon se verhouding tot God. Rosmini se menseregteleer omvat sowel individuele as sosiale regte. Die sosiale regte in die samelewing word gereflekteer in die burgerlike societas, kerklike societas en die huislike societas. Rosmini meen dat sosiale geregtigheid slegs verseker kan word deur die ewewigtige handhawing van alle natuurlike regte op sowel individuele as sosiale vlak. Hy meen die natuurlike regte van individue in sosiale entiteite spruit ten diepste voort uit die menslike roeping teenoor God. Hiervolgens kan Rosmini se menseregteleer met verwysing na sy standpunte oor menswaardigheid toegelig word.af
dc.language.isoafaf
dc.publisherUniversity of the Free Stateen_ZA
dc.subjectHuman dignityen_ZA
dc.subjectTheosentricen_ZA
dc.subjectNeighbouren_ZA
dc.subjectGoden_ZA
dc.subjectFundamental dutyen_ZA
dc.subjectCommandment of loveen_ZA
dc.subjectSocial justiceen_ZA
dc.subjectHuman rightsen_ZA
dc.subjectSubsidiarityen_ZA
dc.subjectSocietasen_ZA
dc.subjectNatural lawen_ZA
dc.subjectRosmini, Antonio 1797-1855en_ZA
dc.subjectLaw -- Philosophyen_ZA
dc.subjectHuman rights -- Philosophyen_ZA
dc.subjectThesis (LL.D. (Philosophy of Law))--University of the Free State, 2007en_ZA
dc.title'n Kritiese ondersoek na societas, natuurreg en menseregte in die post-Thomistiese regsleer van Antonio Rosmini (1797-1855)af
dc.typeThesisen_ZA
dc.rights.holderUniversity of the Free Stateen_ZA


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