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In this view, Hobbes claimed to be following Tertullian.) Like John Locke , he also stated that true revelation can never disagree with human reason and experience, [ 50 ] although he also argued that people should accept revelation and its interpretations for the same reason that they should accept the commands of their sovereign: in order to ...
The natural state of men, before they entered into society, was a mere war, and that not simply, but a war of all men against all men.) [11] Nam unusquisque naturali necessitate bonum sibi appetit, neque est quisquam qui bellum istud omnium contra omnes, quod tali statui naturaliter adhæret, sibi existimat esse bonum . [ 12 ] (
Hobbes’s concept of moral obligation stems from the assumption that humans have a fundamental obligation to follow the laws of nature and all obligations stem from nature. [8] His reasoning for this is premised upon the beliefs of natural law; that the moral standards or reasoning that govern behaviour can be drawn from eternal truths ...
Hobbes' view was challenged in the eighteenth century [10] by Jean-Jacques Rousseau, who claimed that Hobbes was taking socialized people and simply imagining them living outside of the society in which they were raised. He affirmed instead that people were neither good nor bad, but were born as a blank slate, and later society and the ...
Hobbes never denied the capacity for human beings to band together or even to care for one another as a community; he denied that humanity as a species could do so. The properties of oxytocin would seem to suggest Hobbes was correct, as does an even cursory knowledge of the history of human civilizations.
De Cive ("On the Citizen") is one of Thomas Hobbes's major works. The book was published originally in Latin from Paris in 1642, followed by two further Latin editions in 1647 from Amsterdam . The English translation of the work made its first appearance four years later (London 1651) under the title Philosophicall rudiments concerning ...
Hobbes supervised an English translation of De Corpore, which was published in 1656. There were some changes, and a provocative appendix Six Lessons to the Professors of Mathematics was added. [ 7 ] It has been claimed that the translation was vitiated by errors, undermining its usefulness as a guide to Hobbes's philosophy of language . [ 8 ]
In contrast to Hobbes, who posited the state of nature as a hypothetical possibility, Locke takes great pains to show that such a state did indeed exist. Actually, it still exists in the area of international relations where there is not and is never likely to be any legitimate overarching government (i.e., one directly chosen by all the people ...