Augustine of how God acts in the world.
When did a recognizably modern concept of sovereignty first emerge in Europe? Historically, can we point to a medieval idea of sovereignty? If so, how did this historically specific idea of sovereignty differ from its modern counterpart?
Did the modern state emerge in the seventeenth century or in the thirteenth century?
What does my string of columns suggest regarding the nature of the late medieval international system? To begin with, it tells us that this system was in fact an international system.
Over the last couple of months I have been writing about the disputes between kings and popes over who was more powerful and who held ultimate authority. What is the significance of this string of columns?
In his view, the world was naturally divided into separate kingdoms, like France and England, all of which claimed supreme authority within their borders.
Looking at two texts from the early 14th century that put forth the arguments for total regnal supremacy.
It was in this division of earthly and spiritual justice that the very notion itself encountered its first major challenge as an institution in medieval society.
Were either the temporal and spiritual authorities supreme, in the sense that they had legitimate jurisdiction over the other? What was the source of supreme authority? In what ways was supreme authority limited?
What were the fundamental social goods toward which it was ordered and from which it derived it legitimacy? In short, what was the moral purpose of the later medieval state?
How a distinctively post-feudal, later medieval understanding of “political community” evolved in the thirteenth and fourteenth centuries.
Mass culture tells us that medieval political life was somewhat like ‘Game of Thrones’. This image is rather far from the complexities of late medieval politics, where institutions played at least as big a role as kings and queens.
The concept of a right has not changed since the middle ages and neither have the kinds of justifications given for recognising rights.
The article explores a public thought and public consciousness in the early and developed Middle Ages in Europe.
Do the kings presented in Strengleikar appear as the European Christian rex justus kings, which was the dominant medieval royal model, or do they convey another image – an image that may be interpreted to explain both the intended function and the popularity of the translations in Norway and Iceland
Pope Innocent III’s decretal Quanto personam, issued on 21 August 1198, makes a number of claims regarding the locus, source and character of supreme authority within the Church.
By and large, medieval Jewish philosophers conceived the ideal government to be that of a perfect philosopher-king of the Platonic mold
By the late Middle Ages, institutions of self-government, including regional representative institutions, municipal assemblies, and numerous other autonomous units, had come to saturate West European society.
This thesis investigates how the political thought of Augustine of Hippo was understood and modified by Carolingian-era writers to serve their own distinctive purposes.
Machiavelli and Botticelli are set to hit screens in 2016. We sat down to chat with Italian director, Lorenzo Raveggi about his two ambitious projects.
The main lines of thinking in the research on medieval Eastern Roman identity could be roughly summarized as follows: The first, extensively influenced by the retrospective Modern Greek national discourse, approaches this identity as the medieval form of the perennial Greek national identity.
The earliest sources of the history of medieval Flanders do not agree on the origins of the counts. The earliest source, the so-called “Genealogy of Arnold [I],” credibly traces the counts’ origin to Baldwin I “Iron Arm,”…
On the eve of the 800th anniversary of the sealing of Magna Carta – the charter recognised as laying the foundations of England’s modern democracy – new research by a medieval historian from the University of Lincoln, reminds us that 2015 also marks 750 years since the earliest forerunner of a modern parliament was held.
The crux of my argument, here as elsewhere, is not that fully evolved sovereign states populated Latin Christendom from 1300 on, but that a constitutive script of corporate-‐sovereign statehood had come to define the political imagination of the era, and that the enactment of this script was the defining dynamic of late medieval political life.