论印第安人与战争法之重讲(卡内基经典丛书,贝特译,1917)
- 语言:
- 英语
- 译者:
- J. P. Bate
- 状态:
- 完整作品
- 作者归属:
- 作者本人所著
- 文本状况:
- 未检测到扫描噪点 (对全文的自动评估,未经人工核对)
- 篇幅:
- 约 160,000 词 · 759 个段落
引用本作品
- APA弗朗西斯科·德·维多利亚. (n.d.). De Indis et De iure belli relectiones (Carnegie Classics, Bate tr., 1917) [论印第安人与战争法之重讲(卡内基经典丛书,贝特译,1917)] (J. P. Bate, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/zh/works/francisco-de-vitoria/de-indis-et-de-iure-belli-relectiones-carnegie-classics-bate-tr-1917
- MLA弗朗西斯科·德·维多利亚. De Indis et De iure belli relectiones (Carnegie Classics, Bate tr., 1917) [论印第安人与战争法之重讲(卡内基经典丛书,贝特译,1917)]. Translated by J. P. Bate. Digital reproduction, SigPhi, https://sigphiai.com/zh/works/francisco-de-vitoria/de-indis-et-de-iure-belli-relectiones-carnegie-classics-bate-tr-1917.
- Chicago弗朗西斯科·德·维多利亚. De Indis et De iure belli relectiones (Carnegie Classics, Bate tr., 1917) [论印第安人与战争法之重讲(卡内基经典丛书,贝特译,1917)]. Translated by J. P. Bate. Digital reproduction, SigPhi. https://sigphiai.com/zh/works/francisco-de-vitoria/de-indis-et-de-iure-belli-relectiones-carnegie-classics-bate-tr-1917.
这是 SigPhi 所复制版本的引用:SigPhi 是其数字复制品,不是出版者。元数据中没有版本年份(因此写作“n.d.”),译者只有在有记录时才列出。
内容简介
维多利亚的两篇“复讲”:论美洲印第安人,以及论战争法。拉丁原文附英译。
背景与流传
须先知道何谓“复讲”(relectio)以及它如何传到我们手里:那是在萨拉曼卡大学所作的隆重讲授,而维多利亚生前什么也没有出版过。这些文本是根据学生笔记重建而成的。其主张相当有力:他认为印第安人是其土地的真正所有者;教宗的赐予与“发现”都不构成夺取的权原;而不信教或有罪也不使人丧失所有权。近代关于“民族之权利”的讨论,正由此发端。
这是编辑性背景,不是可引用的来源:与作品本身的段落不同,这些说明无法在语料库中核对。
12, and Tertia Pars, qu. 68, art. 10. The whole of this controversy and dis¬ cussion was started on account of the aborigines of the New World, commonly called Indians, who came forty years ago into the power of the Spaniards, not having been previously known to our world. This present disputation about them will fall into three parts. In the first part we shall inquire by what right these Indian natives came under Spanish sway. In the second part, what rights the Spanish sovereigns obtained over them in temporal and civil matters. In the third part, what rights 306 these sovereigns or the Church obtained over them in matters spiritual and touching religion, in the course of which an answer will be given to the question before us. As regards the first part, it might seem at the very outset that the whole of this discussion is useless and futile, not only for us who have no concern either to inquire whether the men in question have conducted their administration with propriety in every detail or to raise any doubts about that business or to correct any fault that may have been committed, but also for those whose concern it is to attend to and administer these matters.
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