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Die gründung eines absolutistischen staates in Schweden im 17. Jh.: eine verfassungsgeschichtliche untersuchung zum politischen humanismus des Justus Lipsius (1547–1606) und zur humanistischen staatskunst
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Resumo(s)
The Thirty Years War (1618-1648) was decisive in bringing Sweden to
become a major power in Europe. King Gustav II Adolf's (1594-1632)
ultimate goal was to prevent the creation of an universal monarchy by
Spain and the House of Austria. Here we are particularly interested in
the study of the modern state from the perspective of Neostoicism and
the political humanism of the Flemish humanist Justus Lipsius
(1547-1606). Justus Lipsius (1547-1606), the Flemish-born humanist who
taught at both the University of Leiden and the University of Louvain,
can be considered an important theoretician of humanistic statesmanship.
The importance of Justus Lipsius (1547-1606) for the constitutional
history of Sweden in the 17th century is due to the fact that, for
example, his work Politicorum sive Civilis Doctrinae libri sex (1589),
the so-called Politica, played an important role in the education of
Gustav II Adolf (1594-1632), King of Sweden, and his daughter Christina
(1626-1689), Queen of Sweden. Justus Lipsius (1547-1606) was a Neostoic.
A prominent representative of humanistic statesmanship, his Neostoicism
was the most influential political doctrine in Spain during the Baroque
period. Nevertheless, Justus Lipsius (1547-1606) was also well known in
Sweden at this time (17th century). The influence of Justus Lipsius
(1547-1606) on teaching at the Uppsala University can be observed in
dissertations that reflect the Lipsian tradition. Justus Lipsius
(1547-1606) himself was aware that his teaching was important for the
training of future holders of public office. Nevertheless, precisely
because Justus Lipsius (1547-1606) tended to legitimize the raison
d'état, the Stoic element also found its place in the academic debates
with Lipsianism, namely at the University of Uppsala in the 17th
century. Political expediency or the raison d'état of a modern State had
to be in harmony with Natural Law. Stoicism is used here against
relativism. The idea of a secular Natural Law develops on the basis of
Neostoicism. On the other hand, however, it is assumed that the State
represents power or military power and not just morality or moral
authority. The subject of Lipsian investigation is therefore the reality
of power and its preservation. The ethical justification of power on
the basis of Neostoicism or the ethical problem of the raison d'état
prompted Justus Lipsius (1547-1606) to investigate fraud in politics. In
fact, fraud is permitted in political life because people are evil and
cunning. Justus Lipsius (1547-1606) defines fraud as the behaviors which
he calls minor fraud, medium fraud, and major fraud. When the common
good requires it, Justus Lipsius (1547-1606) considers it appropriate to
resort to minor fraud (distrust and secrecy) and medium fraud (bribery
and deception), but not to major fraud (disloyalty and injustice).
Lipsian raison d'état therefore allows for a weakened form of
Machiavellianism, because, as Justus Lipsius (1547-1606) says, people
are evil and cunning. In order to avoid the fall of the political
regime, it is therefore necessary that the ruler, for example, knows and
respects not only the strength of his government but also its
constitution, which serves as the basis for foreign and domestic policy.
It is also noteworthy that Justus Lipius (1547-1606) saw military power
as the true basis of state governance, giving military affairs a proper
place in financial policy within the framework of a true philosophy of
the modern state, which symbolizes the demarcation of Lipsianism from
the Mirrors for Princes literature. However, military discipline is not
enough to achieve an adequate justification of political power. In this
context, Neostoicism is considered a necessary justification for
military force. Justus Lipsius (1547-1606) rejects Jean Bodin's (c.
1530-1596) idea of unlimited sovereignty, i.e., his idea of a supreme
power in the State that is not bound by laws (rex legibus solutus), and
thus advocates a moderate absolutism. From a constitutional point of
view, the swedish Form of Government (Regeringsformen) of 1634 resulted
in the creation of a monarchy in which a constitutional balance was
maintained between the King, the Royal Council and the Swedish Estates
(monarchia mixta). With the approval of the King, the foundation for
swedish absolutism was laid down by the Estates of the Realm at the
moment when the Estates of the Realm proclaimed the doctrine of divine
right in the Swedish Parliament (Riksdag), which met in Stockholm in
1680.The Estates of the Realm ruled that the King was solely responsible
before God. As a Christian ruler, he had the appropriate means to
govern his kingdom.
Descrição
Palavras-chave
Sweden Great power Modern state Absolutism Neostoicism Justus Lipsius (1547-1606) Political humanism Humanistic statesmanship 17th century Constitutional history Raison d’état Acceptable deceit Moderate absolutism Monarchia mixta
Contexto Educativo
Citação
Editora
STS Science Centre Ltd.