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Locke describes the state of nature and civil society to be opposites of each other, and the need for civil society comes in part from the perpetual existence of the state of nature. [7] This view of the state of nature is partly deduced from Christian belief (unlike Hobbes, whose philosophy is not dependent upon any prior theology).
Aside from social contract theory, Leviathan also popularized ideas such as the state of nature ("war of all against all") and laws of nature. His other major works include the trilogy De Cive (1642), De Corpore (1655), and De Homine (1658) as well as the posthumous work Behemoth (1681).
Portrait of Thomas Hobbes. Thomas Hobbes’s moral and political philosophy is constructed around the basic premise of social and political order, explaining how humans should live in peace under a sovereign power so as to avoid conflict within the ‘state of nature’. [1]
Hobbes is explicit that in the state of nature nothing can be considered just or unjust, and every man must be considered to have a right to all things. [17] The second law of nature is that one ought to be willing to renounce one's right to all things where others are willing to do the same, to quit the state of nature, and to erect a ...
Bellum omnium contra omnes, a Latin phrase meaning "the war of all against all", is the description that Thomas Hobbes gives to human existence in the state-of-nature thought experiment that he conducts in De Cive (1642) and Leviathan (1651).
Hobbes' theory of the "international state of nature" stems from his concept that a world without a government leads to anarchy. [21] This expands upon Hobbes' concept of the " state of nature ," which is a hypothetical scenario about how people lived before societies were formed and the role of societies in placing restrictions upon natural ...
According to Hobbes, the lives of individuals in the state of nature were "solitary, poor, nasty, brutish and short", a state in which self-interest and the absence of rights and contracts prevented the "social", or society. Life was "anarchic" (without leadership or the concept of sovereignty).
He was critical of Hobbes's reduction of natural law to self-preservation and Hobbes's account of the state of nature, [114] but drew positively on Hugo Grotius's De jure belli ac pacis, Francisco Suárez's Tractatus de legibus ac deo legislatore, and John Selden's De jure naturali et gentium juxta disciplinam Ebraeorum. [115]