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In this work the author holds the thesis that with Maquiavelo, in accordance with Tucidides, the complete humanization of history and human life arose. Man has become the complete owner of his destiny when conquering fortune by virtù, that is, the entirety of social forces, concrete or diffuse, that oppose to the exercise of his will. It is only nature that remains as a region still inaccessible to human will. This is the reason why in Maquiavelo the concepts which should organize the explanation of human behavior are not, as considered until now, virtù/fortune but virtù/nature. Even though, there are two antagonic limits to the emancipatory virtuos action: on the one hand, its still nondemocratic condition, since only the Prince is capable of such virtù. On the other, the political liberty, something that in principle appears external to the subject, but once known he won´t forget ever, that is, political liberty becomes a constitutive feature of the human being at which every virtuos action of the Prince directed to extirpate it, fails.

The aim of this research is to analyze and conxtualyze the question of civic liberty in machiavelli's first book of the Discorsi. The analysis will have a historical-political-phisophical approach to the set of ideas surronding the theme of liberty, built by the Florentine civic humanists, betwen the 14th and 15th century, and critized and theoretically accomplished by Machiavelli via republicanism. The main point to be considered is the legacy of the concept of libertà and its contemporary confluence in the works of the Florentine philosopher. A pesquisa pretende analisar e contextualizar o problema da liberdade cívica no Primeiro Livro dos Discorsi de Maquiavel. A análise será histórico-político-filosófica do ideário da liberdade, construída pelos humanistas cívicos florentinos, entre os séculos XIV e XV, e criticado e realizado teoricamente por Maquiavel pelo viés do republicanismo. O que está em questão é a herança do conceito de libertà e sua confluência contemporâmea na obra do pensador florentino.

Machiavelli, needless to say, made great contributions to the modem political Science. Also, he has been seeıi as the founder of modem political Science. Thus, he and his works has been captured the attention of ali modem political scientists for centuries. What makes him öne of the most popular political scientists is the originality of his ideas. Virtû in the Machiavellian sense is one of the best terms to be analyzed in order to denote and summarize the originality of his ideas. In order to present the effects of the Machiavellian virtû on the modem political Science, I try to explain fırstly, the meaning of the term; . and secondly, the implications of the term in the Machiavellian context, or in other words, what makes original this term for the modem political Science. In this study, I want to analyze the impact of the use of virtû in Machiavelli’s context on the modem political science by reviewing the literatüre about him, as well as his famous book Prince.

Il presente lavoro – la tesi di laurea – si propone come un tentativo inteso ad illuminare il rapporto tra la pneumatologia e la teologia morale nell’opus di Bernhard Häring, uno dei più rappresentativi promotori del rinnovamento della teologia morale della seconda metà del ventesimo secolo. La tesi di laurea, cioè il libro (pubblicato 1988) Spirito e vita cristiana nella teologia morale di Bernhard Häring, può ritenersi come uno dei pochi tentativi del periodo postconciliare teso a trattare in modo esplicito ed essenziale un così difficile e complesso tema “rapporto teologia morale e pneumatologia”. La teologia morale di Bernhard Häring, noto teologo moralista, si manifesta così un campo adatto per verificare i momenti più importanti dell’impronta pneumatologia nella vita cristiana. Il lavoro è diviso in sei capitoli. Dopo il primo capitolo introduttivo L’interesse per lo Spirito Santo negli ultimi decenni in speciale rapporto alla teologia morale, il secondo Le linee generali della vita e del pensiero di Bernhard Häring va visto in stretta connessione con i successivi capitoli: Lo Spirito Santo in ‘La Legge di Cristo’ (III), Lo Spirito Santo nelle opere pubblicate tra ‘La Legge di Cristo e ‘Liberi e fedeli in Cristo’ (IV) e Lo Spirito Santo in ‘Liberi e fedeli in Cristo’ (V). Nel’ultimo capitolo (il sesto) in modo sintetico vengono messi in risalto i frutti dell’indagine avvenuta, cioè la connessione tra cristologia e pneumatologia nella teologia morale di Bernhard Häring che è di notevole importanza tanto da spingere l’autore Stjepan Baloban ad affermare che la caratteristica principale della teologia morale di Bernhard Häring consiste nella visione ‘cristo- pneumatologica’ e non solo ‘cristocentrica’.

Anfang der 1920er-Jahre „destruiert“ Heidegger die aristotelischen Texte, um sie ausgehend von den Problemen der Gegenwart und unter der Leitung seiner eigenen Seinsfrage neu zum Sprechen zu bringen. Der ethisch-politische Charakter der φρόνησις, den er ausklammert, wird im Rahmen der Hermeneutik Gadamers aufgewertet, der die aristotelische Tugend zum Vorbild einer „verantwortlichen Vernünftigkeit“ erhebt. Ähnlichkeiten und Unterschiede zwischen den beiden Auslegungen gehen aus den Briefen Gadamers an Hermann Heidegger hervor, die im Anhang zum ersten Mal veröffentlicht sind.