The Ethics of Hobbes: As Contained in Selections from His Works |
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Page 23
... has also the right to judge of " the means of peace and defence " of his subjects , " and also of the 1 1 Leviathan , Pt . II . , chap . XVIII . 2 Ibid . 3 Ibid . 3 2 hindrances and disturbances of the same , ' INTRODUCTION . 23.
... has also the right to judge of " the means of peace and defence " of his subjects , " and also of the 1 1 Leviathan , Pt . II . , chap . XVIII . 2 Ibid . 3 Ibid . 3 2 hindrances and disturbances of the same , ' INTRODUCTION . 23.
Page 24
... judge " of what opinions and doctrines are averse and what conducive to peace " ; to determine the rules of pro- priety , " or meum and tuum , and of good , evil , lawful and unlawful in the actions of subjects . " These rules of pro ...
... judge " of what opinions and doctrines are averse and what conducive to peace " ; to determine the rules of pro- priety , " or meum and tuum , and of good , evil , lawful and unlawful in the actions of subjects . " These rules of pro ...
Page 25
... judge of good and evil actions . " And again , " Another doctrine repugnant to civil society , is , that whatsoever a man does against his conscience , is sin ; and it dependeth on the presumption of making himself judge of good and ...
... judge of good and evil actions . " And again , " Another doctrine repugnant to civil society , is , that whatsoever a man does against his conscience , is sin ; and it dependeth on the presumption of making himself judge of good and ...
Page 53
... judge to have been but a short dream . For sitting in his tent , pensive and troubled with the horror of his rash act , it was not hard for him , slumbering in the cold , to dream of that which most affrighted him ; which fear , as by ...
... judge to have been but a short dream . For sitting in his tent , pensive and troubled with the horror of his rash act , it was not hard for him , slumbering in the cold , to dream of that which most affrighted him ; which fear , as by ...
Page 58
... judge , and the gallows . Which kind of thoughts , is called " foresight , " and " prudence , " or " providence " ; and sometimes " wisdom " ; though such conjecture , through the difficulty of observing all circum- stances , be very ...
... judge , and the gallows . Which kind of thoughts , is called " foresight , " and " prudence , " or " providence " ; and sometimes " wisdom " ; though such conjecture , through the difficulty of observing all circum- stances , be very ...
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The Ethics of Hobbes: As Contained in Selections from His Works Thomas Hobbes,E. Hershey Sneath No preview available - 2009 |
Common terms and phrases
actions amongst appetite Aristotle authority believe belongeth benefit body called cause chap CHAPTER Christ civil law command common common peace commonwealth concerning conscience consequently consisteth contrary controversy counsel covenant crime declared defend dependeth desire discourse dishonour divers doctrine dominion doth endeavour enemy equal equity ethical evident law evil faith fancy fear followeth give hath Hobbes Hobbes's honour imagination injury injustice invisible agents Jews judge judgment Julius Cæsar justice king kingdom law of nature Leviathan liberty living maketh man's manner matter means ment monarch monwealth moral Moses motion multitude natural reason obedience obey obliged opinion ordained passions peace person philosophy political proceed punishment religion representative saith Saviour Scripture sense seventy disciples signify signs soever sovereign assembly sovereign power sovereignty speech tence thereby things Thomas Hobbes thought tion unjust unto virtue wealth whatsoever wherein whereof words worship
Popular passages
Page 355 - Moses' seat : all therefore whatsoever they bid you observe, that observe and do ; but do not ye after their works : for they say, and do not.
Page 145 - The RIGHT OF NATURE, which writers commonly call jus naturale, is the liberty each man hath, to use his own power, as he will himself, for the preservation of his own nature; that is to say, of his own life; and consequently, of doing any thing, which in his own judgment, and reason, he shall conceive to be the aptest means thereunto...
Page 6 - STATE, in Latin CIVITAS, which is but an artificial man; though of greater stature and strength than the natural, for whose protection and defence it was intended; and in which the sovereignty is an artificial soul...
Page 15 - NATURE hath made men so equal in the faculties of body and mind as that, though there be found one man sometimes manifestly stronger in body or of quicker mind than another, yet when all is reckoned together the difference between man and man is not so considerable as that one man can thereupon claim to himself any benefit to which another may not pretend as well as he.
Page 30 - The desires and other passions of man are in themselves no sin. No more are the actions that proceed from those passions, till they know a law that forbids them; which, till laws be made, they cannot know: nor can any law be made till they have agreed upon the person that shall make it.
Page 31 - A law of nature, lex naturalis, is a precept or general rule, found out by reason, by which a man is forbidden to do that which is destructive of his life, or taketh away the means of preserving the same; and to omit that by which he thinketh it may be best preserved.
Page 31 - Justice, and injustice are none of the faculties neither of the body, nor mind. If they were, they might be in a man that were alone in the world, as well as his senses, and passions. They are qualities, that relate to men in society, not in solitude.
Page 13 - Pity is imagination or fiction of future calamity to ourselves, proceeding from the sense of another man's calamity. But when it lighteth on such as we think have not deserved the same, the compassion is greater, because then there appeareth more probability that the same may happen to us ; for the evil that happeneth to an innocent man may happen to every man.
Page 340 - It was not that this man sinned, or his parents, but that the works of God might be made manifest in him.
Page 177 - THE final cause, end, or design of men, who naturally love liberty, and dominion over others, in the introduction of that restraint upon themselves, in which we see them live in commonwealths, is the foresight of their own preservation, and of a more contented life thereby...