In the year 1685, the conformist culture of Leipzig was scandalized by Christian Thomasius’ lessons on the topic of bigamy. The German philosopher made a clear distinction between human law, divine positive law and natural law, and while he admitted that bigamy went against the principles of the first two, he sought to rationally demonstrate how polygamous conduct (both for men and women) was not in any way forbidden by natural law. Indeed, polygyny did not hinder the sociality of a man, nor did it impede the aims of conjugal society; and polyandry, which was especially opposed by the doctrine of the time, was not incompatible with the ascertainment of paternity or the mutual support of spouses.

L’irresistibile ‘audacia’ di un pensatore moderno : Il De crimine bigamiae di Christian Thomasius (1685) / S.T. Salvi. - In: HISTORIA ET IUS. - ISSN 2279-7416. - 10:(2016 Dec 01), pp. 12.1-12.23.

L’irresistibile ‘audacia’ di un pensatore moderno : Il De crimine bigamiae di Christian Thomasius (1685)

S.T. Salvi
Primo
2016

Abstract

In the year 1685, the conformist culture of Leipzig was scandalized by Christian Thomasius’ lessons on the topic of bigamy. The German philosopher made a clear distinction between human law, divine positive law and natural law, and while he admitted that bigamy went against the principles of the first two, he sought to rationally demonstrate how polygamous conduct (both for men and women) was not in any way forbidden by natural law. Indeed, polygyny did not hinder the sociality of a man, nor did it impede the aims of conjugal society; and polyandry, which was especially opposed by the doctrine of the time, was not incompatible with the ascertainment of paternity or the mutual support of spouses.
Nous sommes en 1685 : les leçons de Christian Thomasius sur le thème de la bigamie scandalisent le conformiste milieu culturel lipsien. Séparant nettement les domaines du droit humain, du droit divin positif et du droit naturel, le philosophe allemand admet la contrariété de la bigamie aux préceptes du droit divin positif et du droit humain, mais il veut rationnellement démontrer que la conduite polygamique (masculine et féminine) n’est pas du tout interdite par le droit naturel. En effet, la polygynie ne trouble pas la socialité de l’homme, et ne détourne pas le but de la société conjugale et la polyandrie, à laquelle s’oppose en particulier la doctrine contemporaine, n’est pas incompatible avec la certitude de la paternité et l’aide réciproque entre les conjoints.
Thomasius; bigamia; poligamia
Settore IUS/19 - Storia del Diritto Medievale e Moderno
Settore IUS/20 - Filosofia del Diritto
1-dic-2016
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Utilizza questo identificativo per citare o creare un link a questo documento: https://hdl.handle.net/2434/462612
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