À imagem e semelhança: Deus e a validade do direito voluntário humano em Hugo Grotius
Data
2021-12-01
Tipo
Tese de doutorado
Título da Revista
ISSN da Revista
Título de Volume
Resumo
Hugo Grotius é comumente considerado o pai e laicizador do direito natural moderno e racional. Sua obra, entretanto, se encontra em uma encruzilhada de mundos, em que convivem tradições escolásticas, humanistas e outras que viriam a ser consideradas modernas, tendo escrito sobre direito, política, história, teologia e filologia. Se lida e separada em campos distintos, as conexões internas e as continuidades de pensamento são perdidas, como se os textos pertencessem a diversos autores. Por meio da pesquisa e da análise bibliográfica, com o objetivo de integrar a obra de Grotius e avaliar a importância dos conceitos teológicos para a teoria jurídica, concluiu-se que a validade do direito voluntário humano só existe porque o homem fora criado à imagem e semelhança de Deus, com quem compartilha as características da razão, da livre escolha e da vontade criadora. Para se chegar a essa conclusão, foi preciso investigar: 1) o lugar do humano na Criação e o conceito de natureza humana, composta não apenas do duplo aspecto do instinto de autopreservação e do apetite por sociedade, mas também dotada das características da razão, que inclui a linguagem, e da livre escolha, motivo pelo qual a finalidade humana não está apenas na vida social, mas na bem-aventurança; 2) a distribuição desigual dos recursos naturais pelo planeta torna o comércio indispensável para a vida e sugere a importância da cooperação e do reconhecimento do vínculo humano. A partir da reconstituição da captura da nau portuguesa Santa Catarina e da controvérsia sobre a nomenclatura do De iure praedae, foi possível verificar a ligação de Grotius com a VOC, com a política e a hegemonia neerlandesas e a justificação do domínio colonial europeu, pois, da defesa da liberdade dos mares, passou a defender o cumprimento dos contratos e, mesmo que não tenha sido seu arquiteto, ajudou a lançar suas bases; 3) a atuação de Grotius em casos pontuais, como as Conferências Coloniais com a Inglaterra, a defesa dos interesses neerlandeses na captura de uma embarcação nas Índias Ocidentais, a disputa baleeira em Spitsbergen e os relatórios elaborados a pedido da VOC durante as negociações de paz com a Espanha, em que foi prevista a paz na Europa e a continuação da guerra nas Índias Orientais; 4) reconhecendo que a destinação do ser humano não é a vida social, mas a bem-aventurança, a atenção foi voltada para o campo religioso, especialmente as disputas teológicas e políticas surgidas durante o processo de confessionalização, que resultaram na ruína de Grotius. Sua atuação para pacificar as controvérsias partia de um entendimento peculiar e irênico do cristianismo, buscando a sua unidade; 5) por último, a exploração da correspondência entre religião natural e direito natural, e religião revelada e direito voluntário divino.
Hugo Grotius is commonly recognized as the father and secularizer of modern and rational natural law. However, his work is set on a crossroad of worlds, in which dwell scholastic, humanistic and soon to become modern traditions, have been written about law, politics, history, theology and philology. If it is read as separated, or belonging to different areas, the internal connection and thought continuities are lost, with the texts seeming to belong to distinct authors. Through a bibliographical analysis and research, aiming to integrate Grotius’ works and to evaluate the importance of the theological concepts for his juridical theory, it has been concluded that human voluntary rights’ validity only exists because man has been created on God’s image and likeness, sharing His characteristics of reason, free choice and creative will. To reach this conclusion, it has been inquired: 1) human’s place in the Creation and human nature’s concept, which compounds not just the double aspect of self-preserving instinct and appetite for society, but also the characteristics of reason, which includes language, and free choice, the basis to affirm that human’s purpose is not just in social life, but in beatitude; 2) the unequal distribution of natural resources around the planet makes commerce indispensable for life and suggests the importance of cooperation and recognition of the human bond. Starting with the reconstitution of the Portuguese ship Santa Catarina and the controversy around the naming of De iure praedae, it was possible to verify Grotius’ connection with the VOC, Netherlands’ politics and hegemony, the European global dominion’s justification, since, once defending the freedom of the seas, the defense became that of fulfilling contracts, and, even if he has not been its architect, he helped to lay its foundations; 3) Grotius involvement in some specific cases, such as the Colonial Conferences with England, the defense of the Netherland’s interests in the capture of a boat in the West Indies, the whale hunting dispute at Spitsbergen and the reports elaborated at VOC’s requests during the peace negotiations with Spain, in which he foresaw peace in Europe and the war’s continuation in the East Indies; 4) recognizing that man’s destination is not social life, but beatitude, attention has been drawn to the religious field, specially the theological and political disputes risen during the confessionalization process that resulted in Grotius’ ruin. His actions to conciliate the controversies sprang from a peculiar and irenic understanding of Christianity, which sought Christian unity. Lastly, the correspondence between natural religion and natural law, revealed religion and voluntary divine right.
Hugo Grotius is commonly recognized as the father and secularizer of modern and rational natural law. However, his work is set on a crossroad of worlds, in which dwell scholastic, humanistic and soon to become modern traditions, have been written about law, politics, history, theology and philology. If it is read as separated, or belonging to different areas, the internal connection and thought continuities are lost, with the texts seeming to belong to distinct authors. Through a bibliographical analysis and research, aiming to integrate Grotius’ works and to evaluate the importance of the theological concepts for his juridical theory, it has been concluded that human voluntary rights’ validity only exists because man has been created on God’s image and likeness, sharing His characteristics of reason, free choice and creative will. To reach this conclusion, it has been inquired: 1) human’s place in the Creation and human nature’s concept, which compounds not just the double aspect of self-preserving instinct and appetite for society, but also the characteristics of reason, which includes language, and free choice, the basis to affirm that human’s purpose is not just in social life, but in beatitude; 2) the unequal distribution of natural resources around the planet makes commerce indispensable for life and suggests the importance of cooperation and recognition of the human bond. Starting with the reconstitution of the Portuguese ship Santa Catarina and the controversy around the naming of De iure praedae, it was possible to verify Grotius’ connection with the VOC, Netherlands’ politics and hegemony, the European global dominion’s justification, since, once defending the freedom of the seas, the defense became that of fulfilling contracts, and, even if he has not been its architect, he helped to lay its foundations; 3) Grotius involvement in some specific cases, such as the Colonial Conferences with England, the defense of the Netherland’s interests in the capture of a boat in the West Indies, the whale hunting dispute at Spitsbergen and the reports elaborated at VOC’s requests during the peace negotiations with Spain, in which he foresaw peace in Europe and the war’s continuation in the East Indies; 4) recognizing that man’s destination is not social life, but beatitude, attention has been drawn to the religious field, specially the theological and political disputes risen during the confessionalization process that resulted in Grotius’ ruin. His actions to conciliate the controversies sprang from a peculiar and irenic understanding of Christianity, which sought Christian unity. Lastly, the correspondence between natural religion and natural law, revealed religion and voluntary divine right.
Descrição
Citação
FERNANDES, André de Paiva Bonillo. À imagem e semelhança: Deus e a validade do direito voluntário humano em Hugo Grotius. 2021. 218 f. Tese (Doutorado em Filosofia) - Escola de Filosofia, Letras e Ciências Humanas, Universidade Federal de São Paulo, São Paulo.