The Ethics of Hobbes: As Contained in Selections from His Works |
From inside the book
Results 1-5 of 19
Page 18
... spirit , can be interpreted with such qualifications as are embodied in Hobbes's second law . It does not read nor mean that we should do unto others , when they are willing to reciprocate , whatsoever we would have them do unto us ...
... spirit , can be interpreted with such qualifications as are embodied in Hobbes's second law . It does not read nor mean that we should do unto others , when they are willing to reciprocate , whatsoever we would have them do unto us ...
Page 54
... spirits and dead men's ghosts walking in churchyards ; whereas it is either their fancy only , or else the knavery of such persons as make use of such super- stitious fear , to pass disguised in the night , to places they would not be ...
... spirits and dead men's ghosts walking in churchyards ; whereas it is either their fancy only , or else the knavery of such persons as make use of such super- stitious fear , to pass disguised in the night , to places they would not be ...
Page 75
... spirits , " & c . III . The third I ascribe to the giving of the names of the " accidents " of " bodies without us , " to the " accidents " of our " own bodies " ; as they do that say , " the colour is in the body " ; " the sound is in ...
... spirits , " & c . III . The third I ascribe to the giving of the names of the " accidents " of " bodies without us , " to the " accidents " of our " own bodies " ; as they do that say , " the colour is in the body " ; " the sound is in ...
Page 100
... spirit , begins very often , from some lucky finding of an error generally held by others ; and not knowing , or not remembering , by what conduct of reason , they came to so singular a truth , ( as they think it , though it may be many ...
... spirit , begins very often , from some lucky finding of an error generally held by others ; and not knowing , or not remembering , by what conduct of reason , they came to so singular a truth , ( as they think it , though it may be many ...
Page 101
... spirits ; sometimes enur gumeni , that is , agi- tated or moved with spirits ; and now in Italy they are called , not only pazzi , madmen ; but also spiritati , men pos- sessed . There was once a great conflux of people in Abdera , a ...
... spirits ; sometimes enur gumeni , that is , agi- tated or moved with spirits ; and now in Italy they are called , not only pazzi , madmen ; but also spiritati , men pos- sessed . There was once a great conflux of people in Abdera , a ...
Other editions - View all
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...