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Switch to: Citations
References in:
Hobbes on Teleology and Reason
European Journal of Philosophy 25 (4):1107-1131 (2017)
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The present article discusses the relationship between might ( potentia ) and power ( potestas ) as it has unfolded throughout the modern age, from Thomas Hobbes to Carl Schmitt. Hobbes indicates the way forward for a progressive linguistic and conceptual coincidence of potentia and potestas : the goal of Hobbesian political philosophy (the search for peace and security) necessitates the reduction of potentia to potestas through the elimination of the content of actus . Schmitt accepts this reduction, by assigning (...) |
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In Leviathan Thomas Hobbes defines moral philosophy as 'the science of Virtue and Vice', yet few modern readers take this description seriously. Moreover, it is typically assumed that Hobbes' ethical views are unrelated to his views of science. Influential modern interpreters have portrayed Hobbes as either an amoralist, or a moral contractarian, or a rule egoist, or a divine command theorist. David Boonin-Vail challenges all these assumptions and presents a new, and very unorthodox, interpretation of Hobbes's ethics. He shows that (...) |
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The moral doctrine of Hobbes, in many ways the most interesting of our major British philosophers, is, I think, commonly seen in a false perspective which has seriously obscured its real affinities. This is, no doubt, largely due to the fact that most modern readers begin and end their study of Hobbes's ethics with the Leviathan , a rhetorical and, in many ways, a popular Streitschrift published in the very culmination of what looked at the time to be a permanent (...) |
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This new translation of the first Critique forms part of a fifteen-volume English-language edition of the works of Immanuel Kant under the general editorship of this volume’s editor-translators, Paul Guyer and Allen Wood. The edition, which is almost complete by now, comprises all of Kant’s published works along with extensive selections from his literary remains, his correspondence, and student transcripts of his lecture courses in metaphysics, ethics, logic, and anthropology. The Cambridge edition aims at a consistent English rendition of Kant’s (...) |
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In this classic work, Leo Strauss examines the problem of natural right and argues that there is a firm foundation in reality for the distinction between right and wrong in ethics and politics. On the centenary of Strauss's birth, and the fiftieth anniversary of the Walgreen Lectures which spawned the work, _Natural Right and History_ remains as controversial and essential as ever. "Strauss... makes a significant contribution towards an understanding of the intellectual crisis in which we find ourselves... [and] brings (...) |
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Hobbes in Leviathan, chapter xv, 4, makes the startling claim: “The fool hath said in his heart, ‘there is no such thing as justice,’” paraphrasing Psalm 52:1: “The fool hath said in his heart there is no God.” These are charges of which Hobbes himself could stand accused. His parable of the fool is about the exchange of obedience for protection, the backslider, regime change, and the tyrant; but given that Hobbes was himself likely an oath-breaker, it is also self-reflexive (...) |
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The degree to which Hobbes's citizenry retains its right to resist sovereign power has been the source of a significant debate. It has been argued by a number of scholars that there is a clear avenue for legitimate rebellion in Hobbes's state, as described in the Leviathan - in this work, Hobbes asserts that subjects can retain their natural right to self-preservation in civil society, and that this represents an inalienable right that cannot, under any circumstances, be transferred to the (...) |
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Hobbes’s account of the commonwealth is standardly interpreted to be primarily a theory of contract, whereby the archetypal manner of forming a political community is via an act of mutual agreement between suspicious individuals of equal power. By examining Hobbes’s theories of the pre-political family, and what he says about the role of real history in the development of political societies, I conclude that this standard interpretation is untenable. Rather, Hobbes’s conception of commonwealth ‘by institution’ is a hypothetical model used (...) |
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Thomas Hobbes has been hailed as the philosopher of power par excellence; however, I demonstrate that Hobbes’s conceptualization of political power is not stable across his texts. Once the distinction is made between the authorized and the effective power of the sovereign, it is no longer sufficient simply to defend a doctrine of the authorized power of the sovereign; such a doctrine must be robustly complemented by an account of how the effective power commensurate to this authority might be achieved. (...) |
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Repeatedly and successfully, the celebrated Harvard philosopher Robert Nozick has reached out to a broad audience beyond the confines of his discipline, addressing ethical and social problems that matter to every thoughtful person. Here Nozick continues his search for the connections between philosophy and "ordinary" experience. In the lively and accessible style that his readers have come to expect, he offers a bold theory of rationality, the one characteristic deemed to fix humanity's "specialness." What are principles for? asks Nozick. We (...) |
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In this article, I argue that if one closely follows Hobbes' line of reasoning in Leviathan, in particular his distinction between the second and the third law of nature, and the logic of his contractarian theory, then Hobbes' state of nature is best translated into the language of game theory by an assurance game, and not by a one-shot or iterated prisoner's dilemma game, nor by an assurance dilemma game. Further, I support Hobbes' conclusion that the sovereign must always punish (...) |
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In this article, I derive a weak version of Kant's categorical imperative within an informal game-theoretic framework. More specifically, I argue that Hobbesian agents would choose what I call the weak principle of universalization, if they had to decide on a rule of conflict resolution in an idealized but empirically defensible hypothetical decision situation. The discussion clarifies (i) the rationality requirements imposed on agents, (ii) the empirical conditions assumed to warrant the conclusion, and (iii) the political institutions that are necessary (...) |
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It is striking that one of the most consequential representatives of [the] abstract scientific orientation of the seventeenth century [Thomas Hobbes] became so personalistic. This is because as a juristic thinker he wanted to grasp the reality of societal life just as much as he, as a philosopher and a natural scientist, wanted to grasp the reality of nature.... [J]uristic thought in those days had not yet become so overpowered by the natural sciences that he, in the intensity of his (...) |
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In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.1 (2003) 111-120 [Access article in PDF] Hobbes on Law, Nature, and Reason Kinch Hoekstra Balliol College, University of Oxford The reason of a thing is not to bee inquired after till you are sure the thing it selfe bee soe. Wee comonly are att (What's the reason of it?) before wee are sure of the thing. T'was an excellent question of my (...) |
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Causality is without doubt one of the main topics of Hobbes's philosophy. Quite justifiably, F. Brandt stated that Chapters 9 and 10 of De Corpore, which expound Hobbes's doctrine of causality, are the most crucial ones ever written by Hobbes. According to Hobbes the quest for causes is the quintessence of all philosophical inquiry. "Philosophy is such knowledge of effects or appearances, as we acquire by true ratiocination from the knowledge we have first of their causes or generation. And again, (...) |
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The description for this book, The Rhetoric of Leviathan: Thomas Hobbes and the Politics of Cultural Transformation, will be forthcoming. |
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Answere not a foole according to his folly, lest thou also be like unto him.Answere a foole according to his folly, lest hee be wise in his owne conceit.Proverbs 26:4-5. |
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Observing that René Descartes's dualistic philosophy haunts our conceptualization of matter, this essay argues that Thomas Hobbes develops a non-Cartesian materialism, which is to say that he articulates a materialism in which matter is not construed as essentially unthinking. Tracing his accounts of sense, perception, and thinking, this essay reconstructs Hobbes's account of self-consciousness and proposes that in a subject conceived as wholly embodied, self-knowledge or self-awareness takes the form of memory. The essay elaborates how Hobbes 's account of self-consciousness (...) |
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The aim of this paper is to critically review the game-theoretic discussion of Hobbes and to develop a game-theoretic interpretation that gives due attention both to Hobbes's distinction between “moderates” and “dominators” and to what actually initiates conflict in the state of nature, namely, the competition for vital goods. As can be shown, Hobbes's state of nature contains differently structured situations of choice, the game-theoretic representation of which requires the prisoner's dilemma and the assurance game and the so-called assurance dilemma. (...) |
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Reason and Ethics in Hobbes's Leviathan JOHN DEIGH HOBBES'S ETHICS teaches the ways of self-preservation. Its lessons are arranged in a system of rules that Hobbes understood to be the laws of nature. These two themes, self-preservation and natural law, have inspired opposing inter- pretations of Hobbes's text. The historically dominant and still prevailing interpretation, which develops the former theme, is that Hobbes's ethics is a form of egoism. A later and less popular interpretation, which develops the latter theme, is (...) |
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