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J Bus Ethics 17(9–10):1093–1102Īrjoon S (2000) Virtue theory as a dynamic theory of business. Continuum, London/New YorkĪrgandoña A (1998) The Stakeholder theory and the common good. KeywordsĪlves AA, Moreira JM (2010) The Salamanca school. Thus, by undermining the metaphysical foundations of medieval epistemology, nominalist philosophers, such as William of Ockham, also destabilized the ethics that rested upon them. Once, however, ideas are viewed merely as linguistic conventions, the assignment of a “natural” value to a given good above and beyond its customary (market) value becomes notoriously difficult. They argued, on the contrary, that the ideas of the human mind were but the names ( nomina) of things – signifiers, which revealed nothing (objective) about the signified but communicated only the (subjective) interests of their users. This assumption was severely challenged by nominalist thinkers of the late Middle Ages. According to Thomas, human intellect is capable of conceiving valid universals about reality. Thomas’s normative business theory rests ultimately on intermediary position that he holds in the debates about metaphysical universals that captured the minds of medieval thinkers. Irrespective of the requisite specifications that context and circumstance demand, he defends the general orientation of business and the economy toward human well-being and dignity as of global reach and universal validity. This, Thomas argues, holds true across time and culture. Private property and corporate wealth have to serve all members of society and must be used with respect to the human dignity of each. On this basis, he develops a rich economic ethics that spells out how business should be informed by virtues and conducted in the light of the idea of social justice. Thus, Thomas limits the quantitative pursuit of profit by qualitative concerns for human well-being and establishes a hierarchy of life-promoting goods (as ends) that business (as a means) is to procure. Business has a social purpose it is to serve the common good. Instead, they are fundamental in order to understand central human motivation behind the production and exchange of goods. Moral objectives are neither external nor marginal to economics. Since the human being flourishes through virtuous living and strives to flourish, virtues are just as much of relevance to business as they are to every other sphere of human conduct. As Okkama's authorial position in solving political issues is far from perfect, the article shows the progress in solving Marsilius of Padua's political issues. The obtained results allow stating that such studies give a possibility to deepen the theoretical knowledge of the students "political science" and "public service" at the Taras Shevchenko National University of Kyiv.For Thomas Aquinas, economic transactions, as human interactions, cannot be separated from ethics. The political illness of papacy plenitude potestatis and the possibilities of solving it is clarified. The influence of Ockham's philosophical opinions on political views is also shown.
The results of the article give an opportunity to broaden and deepen theoretical knowledge of students in the field of historical and philosophical science of the Middle Ages. This article deals directly with William of Ockham's political thought. This is a discipline "History of Philosophy" in "Political Science". The results of this study have been developed and introduced into the educational process of the Taras Shevchenko National University of Kyiv. The tasks and duties of the Church and the state are defined. Interconnection of the thinker's philosophical views with his political judgments is highlighted. The purpose article will deal with the works by William of Ockham, an English scholastic philosopher Franciscan. Philosophy, Middle Ages, William of Ockham, plenitudo potestatis, mind, Church, state, law Abstract Taras Shevchenko National University of Kyiv, Kyiv, Ukraine
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