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  1. The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics.Aloysius Martinich - 1992 - New York: Cambridge University Press.
    As well as being considered the greatest English political philosopher, Hobbes has traditionally been thought of as a purely secular thinker, highly critical of all religion. In this provocative new study, Professor Martinich argues that conventional wisdom has been misled. In fact, he shows that religious concerns pervade Leviathan and that Hobbes was really intent on providing a rational defense of the Calvinistic Church of England that flourished under the reign of James I. Professor Martinich presents a close reading of (...)
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  • Ideals as Interests in Hobbes's Leviathan: The Power of Mind Over Matter.S. A. Lloyd - 1992 - New York: Cambridge University Press.
    S. A. Lloyd proposes a radically new interpretation of Hobbes's Leviathan that shows transcendent interests - interests that override the fear of death - to be crucial to both Hobbes's analysis of social disorder and his proposed remedy to it. Most previous commentators in the analytic philosophical tradition have argued that Hobbes thought that credible threats of physical force could be sufficient to deter people from political insurrection. Professor Lloyd convincingly shows that because Hobbes took the transcendence of religious and (...)
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  • Thomas Hobbes and Cardinal Bellarmine: Leviathan and 'he ghost of the Roman empire'.Patricia Springborg - 1995 - History of Political Thought 16 (4):503-531.
    As a representative of the papacy Bellarmine was an extremely moderate one. In fact Sixtus V in 1590 had the first volume of his Disputations placed on the Index because it contained so cautious a theory of papal power, denying the Pope temporal hegemony. Bellarmine did not represent all that Hobbes required of him either. On the contrary, he proved the argument of those who championed the temporal powers of the Pope faulty. As a Jesuit he tended to maintain the (...)
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  • The end of philosophy (the case of hobbes).Kinch Hoekstra - 2006 - Proceedings of the Aristotelian Society 106 (1):23–60.
    In the first three sections, I argue that Hobbes has a distinctive conception of philosophy, the highest value of which is not truth, but human benefit; and that his philosophical utterances are constrained by this value (both insofar as they are philosophical in particular, and insofar as they are public utterances of any kind). I address an evidentiary problem for this view in the penultimate section, and then turn to the question of how such a conception of philosophy requires different (...)
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  • Disarming the Prophets: Thomas Hobbes and Predictive Power.Kinch Hoekstra - 2004 - Rivista di Storia Della Filosofia 59 (1):97-153.
    Disarming the Prophets - ABSTRACT: Kinch Hoekstra takes up another question related to supposed revelatory experience, namely, the claim to prophesy, and, more particularly, why Hobbes’s concern with it grows during the decade after 1640, what varieties of it preoccupy him and what his responses are to them. Of central importance for Hobbes was his contemporaries’ concern with biblical prophecy, both radical and royalist. Trying to pluck its political sting, Hobbes argues that apocalyptic prophecy is a form of madness but (...)
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  • Hobbes, Heresy and Lord Arlington.Philip Milton - 1993 - History of Political Thought 14 (4):501-546.
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  • Political Obligation.John Deigh - 2013 - In Aloysius Martinich & Kinch Hoekstra (eds.), The Oxford Handbook of Hobbes. New York, NY: Oxford University Press.
    The subject of this chapter is Hobbes’s theory of political obligation. The discussion focuses exclusively on the exposition of the theory in Leviathan. While commentators agree on the basic theme of Hobbes’s theory, that people become obligated to obey a sovereign through the covenants they make either to each other or to the sovereign, they disagree on what Hobbes took to be the grounds of this obligation. Some commentators hold that Hobbes bases the obligation on the third law of nature, (...)
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  • Baiting the Bear: the anglicant attack on Hobbes in the later 1660s.Jon Parkin - 2013 - History of Political Thought 34 (3):421-458.
    During the later 1660s Thomas Hobbes clearly believed that he was being targeted by dangerous enemies but to date little evidence has been brought to substantiate Hobbes's claims. This article considers evidence suggesting that Hobbes was in fact in danger from clerical and lay enemies who regarded the elderly thinker as a dangerous ideological threat to church and state. What they did, and how Hobbes responded to their actions, helps us to understand the philosopher's place in the politics of the (...)
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  • Hobbes's study and the Hardwick library.James Jay Hamilton - 1978 - Journal of the History of Philosophy 16 (4):445-453.
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  • The Body Politic “is a fictitious body”.Robin Douglass - 2014 - Hobbes Studies 27 (2):126-147.
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  • City of God. Augustine - unknown
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