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Analysis of hobbes leviathan
Analysis of hobbes leviathan
Critical analysis of thomas hobbes concept of leviathan
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Anthony Vladimir Surganov January 27, 2014 SOSC. 15200-2 Prof. Julie Cooper The Collapse of the Omnipotent Sovereignty (A response to prompt #1) In Thomas Hobbes’ Leviathan, Hobbes introduces a fundamentally novel concept of the roots of politics and civic government. His ideas are based on his own views of human nature, which he believes to be disturbingly chaotic if left without structure. Hobbes believes, that the only way to guarantee society’s peace and security from such chaotic nature, is to establish a sovereign to rule over the commonwealth. Therefore, he proposes that the most practical and efficient sovereign is one that is all powerful with unlimited rights. However, although Hobbes’ mostly well-reasoned ideas create this ideal omnipotent sovereign, there are a few problems with his argument that cause it to fail; mainly because human nature does not allow for the cultivation of a covenant, the assumptions that Hobbes makes of the omnipotent sovereign is improbable if not impossible, and finally, Hobbes’ ideas regarding the rights of the sovereign are contradictory to some of his other political ideas. Hobbes believes that without government and structure, humans are doomed to live their lives in chaos, like savages or even animals since “… in the nature of man we find three principal causes of quarrel: competition, diffidence, [and] glory…” (pg. 76, par. 6). He continues on this point, by stating that without government, man is in a constant state of war with each other. In this state, every man is each other’s enemy and the ideas of justice do not exist (pg. 76 par. 8). Without a ruler, each man is his own lawmaker. Henceforth, each man is, by nature, entitled to the right to protect himself. The idea of self-pre... ... middle of paper ... ...ign made no covenant with the people, because there are too many of them in which to make a covenant with (pg. 111, par. 4). It seems that this idea further justifies the sovereign’s ability to rule as it pleases, and further restricts the citizen’s ability to rebel or demand a regime change. These contradictions discredit Hobbes’ arguments, in addition to leading to questionable conclusions. From Hobbes’ ideas of human nature and the laws of nature, he is able to theoretically develop a political regime that is formed though the covenants of the people, people who choose to relinquish their rights to a leader or assembly of leaders and assume that their authority will benefit them on their behalf. Due to humans’ violent nature Hobbes feels that a king can best keep the peace. The majority of his argument holds true, but does not take into account human weakness.
When initially looking at the arguments of Thomas Hobbes and John Locke in Leviathan and the Second Treatise of Government, they seem to agree on many things. Both philosophers believe that human reasoning is based on appetites and aversions, that humans have a fundamental right to self-preservation, and, above all, that a strong central government is the way to remedy the problems with the state of nature. However, after looking closely, many important differences become apparent. All differences between the arguments of Hobbes and Locke, in regards to human nature and the formation of a social contract, stem from two crucial points: the authors’ value of individualism and sociality, both in the state of nature and in civil society, and whether the suggested governmental system’s power is based on fear or trust. According to Thomas Hobbes, the state of nature is a brutal one.
In The Leviathan Thomas Hobbes argues for the establishment of a society that does not contain the elements of its own demise. Hobbes views civil war as a society’s ultimate demise, and the only way to avoid it is for the citizens initially to submit to an absolute political authority. For Hobbes, civil war is inevitable in every type of government except an absolute government. In order to sustain this absolute government, the citizens not only must submit to the absolute political authority, but they must also not partake in activities that actively undermine the absolute political authority’s power. For these reasons, it is clear that Hobbes believes in political obedience and its ability to influence the peace of a society. Furthermore,
For Hobbes, this bolsters his claim that there is no man in the State of Nature with the power to maintain authority. Hobbes’s second assumption is that man has three principal desires, which drive conflict. These desires are competition, diffidence, and glory. All three of these desires involve man being involved in situations where only one man can come out victorious. For Hobbes, these desires perpetuate the cycle of fear and violent attacks that lead to the State of War.... ...
On the other hand, though John Locke held a strong influence in the construction of the Constitution, one cannot eschew Thomas Hobbes’ effect on the both of them. Hobbes also purported a State of Nature for Man, although his was one of great hardship, war, and suffering; “where every man [was] Enemy to every man” (Hobbes, pg. 89). Like Locke, his too was a state of perfect equality, not because everyone had equal right to the fruits of the earth, but because they were all equally able to be killed (Hobbes, pg. 87). The life of man without the protection of a civil authority was, according to Leviathan, “solitary, poor, nasty, brutish, and short” (89). In order to better protect themselves the people, out of fear, submit to an all-powerful authority,
Thomas Hobbes’s Leviathan, or The Matter, Forme, and Power of a Common-Wealth Ecclesiasticall and Civill lays out his argument for why it is best to have a strong monarch as the sovereign of a country. He terms this ideal ruler as the “Leviathan”, and the sovereign is granted this power by the people, a notable change from the reasoning of the supposed divine right to rule, used by kings and monarchs as well as their supporters. Hobbes realized that this philosophical reasoning, as opposed to a biblical or religious one, would be more likely to resonate and make more logical, coherent sense to the subjects that the “Leviathan” ruled over. In this work, Hobbes writes of the essential natural right pertaining to all mankind. Hobbes also
The introduction states Hobbes’ belief that civil peace and social unity are best achieved by the establishment of a commonwealth through social contract. His ideal commonwealth is ruled by a sovereign power responsible for protecting the security of the commonwealth and granted absolute authority to ensure the common defense. In his introduction, he refers to the commonwealth as an “artificial person” that mimics the human body. The first three chapters explain Hobbes’ ideas on the mechanics of the human mind, the topics of sense, imagination, and the train of thought. Hobbes finds that humans are in fact very closely related to nature.
The natural man of Hobbes has no natural obligation towards his fellow beings. There are no such things as a community of men, or a social or communal good, but only an aggregate of self-centred individuals, the separate good of each of whom comes into clash with that of another.
According to Hobbes, human nature is such that if there were no rules or a law enforcing institution in the government, it would be a war of every man against every man1. The government regulates the activities of individuals in a manner such that the freedom guaranteed by democracy to everybody is not infringed upon by the selfish acts of few.
Therefore, government is not needed to protect property rights but to keep people in order. He believes that as long as there is the potential for unpunished hostility, the state of nature will grant no reprieve from the never-ending threat to one’s life. He writes that it is the law of nature that commands societies to seek peace, yet in the state of nature, there can be no assurance of peace since all promises can be broken. In the state of nature, “every man is an enemy to every man” and so it is the fear of an omnipotent ruler that is required to enforce stability (Hobbes 87). Thus, to Hobbes, it is only the establishment of an absolute government with unlimited powers that marks the beginning of peace since people will not follow the ideals of justice, equality, etc. if they are left to care for themselves. He claims that “[l]awes of Nature, without the terrour of some Power, to cause them to be observed, are contrary to our naturall Passions, that carry us to Partiality, Pride, Revenge, and the like” (Hobbes 117). Therefore, in order to secure lasting peace, the government must be interminable and men must surrender their natural rights to the in order to create the entity of the sovereign. Thus, a sovereign must be put in place to ensure that individuals follow the laws of nature in order to maintain a cohesive
In his book Leviathan, Hobbes argues that in a natural state, a theoretical state where there is no government, “the life of a man [is], solitary, poor, nasty, brutish, and short”. His view of the natural state of man was shaped largely by the English civil war, in which lives were understandably “brutish, and short”. Because of his perception of the natural state of humans, he believed that absolutism for the sovereign was essential to control the barbaric tendencies of humans and that the only way to do this was the absolute monarchy. Hobbes believed that people had no right to
Hobbes was the first of the three philosophers to put forward the idea of a social contract as the basis of government. A social contract is specifically “an implicit agreement among individuals to create and respect the apparatus of law, in exchange for certain benefits” (H. Hamilton-Bleakley, Oct. 29, Lecture). In other words, individuals agree to give up parts of their power to a political sovereign in exchange for benefits like safety and political stability. During Hobbes’ time, when the Protestant Reformation was occurring, this political stability was a main concern, which prompted Hobbes start thinking about society, raising questions as to what life was like before civil society, and what reasons there were for entering into a political organization. Throughout Leviathan, Hobbes tackles these questions
Thomas Hobbes (1588-1679) similarly to Bodin wrote his magnum opus Leviathan during the period of a civil war, wishing to mitigate this ‘worst of all evils’. His concept of sovereignty knows however even less limits than that of Bodin. Whereas Bodin acknowledged that there are some actions which might be supposed as unlawful. Hobbes accepted only the right of the individual for ‘self-preservation. The contradiction of Hobbes is that although his sovereign bases his legitimacy on the relation between him and the people (i.e. because of the original social contract) the ruler is made self-sufficient maybe even operating against the community from which he derives his authority in the first place. The question thus arises whether the ruler can
Throughout Thomas Hobbe’s work, Leviathan, he discusses causes and resolutions of human conflict and the ways in which he believes a society should be controlled and operated. Hobbe’s wrote Leviathan in the year 1651, after the English Civil War. This historical event led Hobbes to argue that in order for a society to function to the best of its ability and to avoid further conflict, a central authority must be in control.
Hobbes believed that human beings naturally desire the power to live well and that they will never be satisfied with the power they have without acquiring more power. After this, he believes, there usually succeeds a new desire such as fame and glory, ease and sensual pleasure or admiration from others. He also believed that all people are created equally. That everyone is equally capable of killing each other because although one man may be stronger than another, the weaker may be compensated for by his intellect or some other individual aspect. Hobbes believed that the nature of humanity leads people to seek power. He said that when two or more people want the same thing, they become enemies and attempt to destroy each other. He called this time when men oppose each other war. He said that there were three basic causes for war, competition, distrust and glory. In each of these cases, men use violence to invade their enemies territory either for their personal gain, their safety or for glory. He said that without a common power to unite the people, they would be in a war of every man against every man as long as the will to fight is known. He believed that this state of war was the natural state of human beings and that harmony among human beings is artificial because it is based on an agreement. If a group of people had something in common such as a common interest or a common goal, they would not be at war and united they would be more powerful against those who would seek to destroy them. One thing he noted that was consistent in all men was their interest in self-preservation.
Thomas Hobbes is considered one of England’s most important philosophers. In Leviathan, considered one of the greatest masterpieces of political philosophy written, Hobbes describes exactly what the State of Nature is and gave detailed reasoning for why men need to be organized into a State. Hobbes believed that the natural state of human beings is inherently troublesome and without the existence of a government, life would be terrifyingly chaotic. According to Hobbes man does not have an innate and inviolable moral compass directing our actions however, man is full of passions and behaves based on individual desires and aversions. When we desire something we have an endeavor towards that particular thing. Something that we desire that is vital