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Hobbes on the Foundations of Natural Philosophy

In Aloysius Martinich & Kinch Hoekstra (eds.), The Oxford Handbook of Hobbes. New York, NY: Oxford University Press (2013)

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  1. Cudworth as a Critic of Hobbes.Stewart Duncan - 2021 - In Marcus P. Adams (ed.), A Companion to Hobbes. Hoboken, NJ: Wiley-Blackwell. pp. 398-412.
    This chapter considers Ralph Cudworth as a philosophical critic of Hobbes. Cudworth saw Hobbes as a representative of the three views he was attacking: atheism, determinism, and the denial that morality is eternal and immutable. Moreover, he did not just criticize Hobbes by assuming that a general critique of those views applied to Hobbes’s particular case. Rather, he singled out Hobbes, often by quoting him, and argued against the distinctively Hobbesian positions he had identified. In this chapter I look at (...)
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  • Hobbes's Laws of Nature in Leviathan as a Synthetic Demonstration: Thought Experiments and Knowing the Causes.Marcus P. Adams - 2019 - Philosophers' Imprint 19.
    The status of the laws of nature in Hobbes’s Leviathan has been a continual point of disagreement among scholars. Many agree that since Hobbes claims that civil philosophy is a science, the answer lies in an understanding of the nature of Hobbesian science more generally. In this paper, I argue that Hobbes’s view of the construction of geometrical figures sheds light upon the status of the laws of nature. In short, I claim that the laws play the same role as (...)
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  • Cavell, Skepticism, and the Ordinary Mind.Eric Joseph Ritter - 2019 - Dissertation, Vanderbilt University
    My Cavellian argument is that the form or space of skeptical questioning -- regardless of whether we are asking about the veridicality of the appearance of another's pain, about the veridicality of the meaning of a word or phrase, about the veridicality of a perception, etc. -- leaves behind the ordinary, finite, and social activities and practices which make meaningful language use possible. But Cavell does not mean "left behind" in the sense that returning to these finite and social practices (...)
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