Academic literature on the topic 'Basilikon Doron'

Atualmente, os estudos sobre pensamento político dos séculos XVI e XVII têm valorizado a possibilidade de leituras de textos clássicos fora da chave teleológica da "modernidade política" ou "secularização", o que explica o recente interesse em referenciá-los, mais atentamente, aos seus fundamentos teológicos e ao contexto de embates por autoridade frente ao cisma religioso na Europa desse período. Nesse sentido, este ensaio pretende analisar, em chave teológico-política, os motivos retóricos utilizados por James I na obra Basilikon Doron (1599) para figurar a dignidade régia e as "ameaças" (puritana e papista) à sacralidade da dignidade régia, o que também inclui estudar as proposições e os conselhos régios a respeito dos modos e costumes adequados à constituição da dignitas principesca.

Abstract Renaissance England is often discussed in the context of theatre and theatrical acting. The fact is that Renaissance monarchs, too, viewed kingship in terms of theatrical display and public performance. Such is the nature of royalty presented by King James I in Basilicon Doron. Queen Elizabeth I was playing all her life. Faced with the problem of her femininity in the world of men, as well as her ambivalent hereditary rights as a member of the Tudor dynasty, she focused on legitimizing her reign through playing different roles - she played the fearful king, the loving queen, she even played Virgin Mary. But Elizabeth emerges as the most stunning actress when she plays herself. On her summer visit to Wanstead in 1578 she took an active part in the pageant “The lady of May”, playing herself, “Good Queen Bess”, which Sir Philip Sidney depicted in his pastoral romance The lady of May. In this way, Elizabeth became her own icon. This paper provides instances of the Queen’s political role play in a historical and socio-cultural context of the time.

Basilikon Doron ou le Présent Royal, présenté par Jacques VI comme un livre de conseils en trois parties destinés à son fils le prince Henri, pourrait avoir un autre sous-titre à savoir, Basilikon Doron ou Conseils donnés à mon fils destiné à monter sur le trône d’Angleterre. La principale obsession de Jacques VI en 1599 étant de succéder à sa cousine Elisabeth I qui refuse de nommer son successeur, il veut, craignant de mourir avant elle, préparer son fils à cette tâche. Pour cela, il lui recommande d’être un bon roi chrétien vertueux et respectueux de la Parole de Dieu. Pour se rapprocher de l’Eglise anglicane, il doit maintenir l’épiscopat et s’opposer à la parité dans la hiérarchie ecclésiastique. Il fait de la justice, de l’équité et de la loi les signes distinctifs qui opposent un bon roi à un tyran. Pour changer l’image de l’Ecosse comme pays non civilisé et ingouvernable, il a trois tâches à accomplir: pacifier ses nobles, réprimer la volonté d’indépendance de son clergé et s’opposer à tous ceux qui mettent en doute l’origine de sa souveraineté. En faisant cela, il sera le digne successeur d’Elisabeth et peut-être pourra-t-il un jour réaliser le rêve de son père d’unifier les deux pays pour qu’ils ne forment qu’une grande et puissante grande nation
Basilikon Doron is presented as a book of advice in three parts to his son Prince Henry but might have a different title: Basilikon Doron or “Advice to Prince Henry destined to ascend the throne of England”. The main preoccupation of James VI in 1599 is to succeed his cousin, Queen Elizabeth I who refuses to name her successor and as he fears to die before her, he wants to prepare his heir to this work. To do that, he advices his son to be a good virtuous Christian king respectful of the Word of God. To get closer to the Anglican Church he has to preserve the episcopacy and to oppose to the parity in the ecclesiastical hierarchy. He regards justice, equity and law as the distinctive marks which differentiate a good king from a tyrant. To change the image of Scotland as an uncivilized and ungovernable country he has three main tasks to achieve: pacify his nobility, put down his clergy’s will for independence and oppose all those who question the origin of his sovereignty. In doing that he will be the worthy successor of Elizabeth and perhaps he will be able in future to fulfil his father’s dream, to unify the two countries so that they form a great and powerful nation

American jurisprudence currently applies two incompatible validity standards to determine which laws are enforceable. The natural law tradition evaluates validity by an uncertain standard of divine law, and its methodology relies on contradictory views of human reason. Legal positivism, on the other hand, relies on a methodology that commits the analytic fallacy, separates law from its application, and produces an incomplete model of law. These incompatible standards have created a schism in American jurisprudence that impairs the delivery of justice. This dissertation therefore formulates a new standard for legal validity. This new standard rejects the uncertainties and inconsistencies inherent in natural law theory. It also rejects the narrow linguistic methodology of legal positivism. In their stead, this dissertation adopts a pragmatic methodology that develops a standard for legal validity based on actual legal experience. This approach focuses on the operations of law and its effects upon ongoing human activities, and it evaluates legal principles by applying the experimental method to the social consequences they produce. Because legal history provides a long record of past experimentation with legal principles, legal history is an essential feature of this method. This new validity standard contains three principles. The principle of reason requires legal systems to respect every subject as a rational creature with a free will. The principle of reason also requires procedural due process to protect against the punishment of the innocent and the tyranny of the majority. Legal systems that respect their subjects' status as rational creatures with free wills permit their subjects to orient their own behavior. The principle of reason therefore requires substantive due process to ensure that laws provide dependable guideposts to individuals in orienting their behavior. The principle of consent recognizes that the legitimacy of law derives from the consent of those subject to its power. Common law custom, the doctrine of stare decisis, and legislation sanctioned by the subjects' legitimate representatives all evidence consent. The principle of autonomy establishes the authority of law. Laws must wield supremacy over political rulers, and political rulers must be subject to the same laws as other citizens. Political rulers may not arbitrarily alter the law to accord to their will. Legal history demonstrates that, in the absence of a validity standard based on these principles, legal systems will not treat their subjects as ends in themselves. They will inevitably treat their subjects as mere means to other ends. Once laws do this, men have no rest from evil.