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Die Ausstellung „3 x Mal Thomas“ ist der Beitrag der Universitätsbibliothek Leipzig zu den Jubiläumsfeierlichkeiten „800 Jahre Thomana“. Gezeigt werden Handschriften und Drucke aus 700 Jahren Bibliotheksgeschichte des Augustinerchorherrenstifts St. Thomas, der Thomaskirche und der Thomasschule in Leipzig. Die noch erhaltenen Bestände dieser drei Bibliotheken werden in der Universitätsbibliothek aufbewahrt. [...]

Indiana University-Purdue University Indianapolis (IUPUI) / This is the study of Engelbert of Admont's unique and practical take on Aristotelian political theory post-rediscovery of Aristotle's ethico-political works. Through the methods of reception theory and a comparative analysis of his first major political treatise, De regimine principum, with those of his contemporaries similar political treatises (i.e., St. Thomas Aquinas, Giles of Rome, and Marsilius of Padua) and their use of Aristotelian sources and concepts--e.g. lex animata--I have shown not only Engelbert's more original, unique, and practical approach to political philosophy within the Aristotelian political tradition of the later Middle Ages, but also a more comprehensively eclectic nature of this tradition. Engelbert's political philosophy as espoused in his De regimine principum is thus a watershed in the development of the use of practical political science.

The justification of property ownership based on individual subjective rights is tightly bound to humanist moral perspectives. God is left out as irrelevant to the just grounds of ownership, which is established primarily on the basis of human self-referential, moral capacity. This thesis aims at developing an alternative justification, both for property as an institution and as a private holding, with a view to bringing God back into the centre stage and thereby placing property ownership on the objective concept of right. A tradition hitherto generally left unnoticed, yet uncovered here as the source of inspiration, vests the whole project with a moral-teleological tone. The tradition, enunciated by St. Augustine and developed by St. Bonaventure and John Wyclif, invites us to see property from the perspective of a moral end: it ought to be used for the love of God and neighbours, and as such it can be owned only by the just. In spite of important insights into the moral nature of property, the Augustinian thesis not only fails to spell out what ‘use for love’ means but also suffers from elitism. Nor does it offer an adequate justification of private property. Such weaknesses call for revision. When we reinterpret the Augustinian thesis through the concept of the divine imperative of service coupled with a proper understanding of human work, property acquires a distinctive justification. Property, as an institution, is justified as a requisite for carrying out God’s redemptive work towards the world. From this general justification ensues the particular justification. We hold property as specifically ‘mine,’ since each person’s ordained mission to participate in God’s work requires a uniquely personal material means, although the recognition and fulfilment of individual mission still demands communal efforts. The duty to carry out the God-commanded mission at first allows us to possess private property only in a non-proprietorial and non-exclusive manner. Yet in the prevailing condition of economic scarcity and human greed, civil jurisdiction must provide a structure of rights to enforce property institution. As God’s invitation for the transformation of the world is a universal command, everybody should have a minimum of property, and yet in differentiation of the scope and kinds commensurate with the particularities of individual mission.