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Journal articles on the topic 'Thomas Hobbes'

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Published: 4 June 2021

Last updated: 25 July 2025

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1

Machamer, Peter. "Thomas Hobbes." Hobbes Studies 27, no. 1 (2014): 1–12. http://dx.doi.org/10.1163/18750257-02701003.

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In this essay, I present an overview of Hobbes as a consistent philosopher, perhaps the most consistent in the Early Modern period. First, I sketch how his endeavors have a cogency that is unrivalled, in many ways even to this day. Section 2 outlines Hobbes’s conception of philosophy and his causal materialism. Section 3 deals briefly with Hobbes’s discussion of sensation and then presents his views on the nature and function of language and how reason depends upon language. Section 4 treats human nature, and section 5 discusses the artificial body of the Commonwealth. All of this will move ra

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2

COOPER, JULIE E. "THOMAS HOBBES ON THE POLITICAL THEORIST'S VOCATION." Historical Journal 50, no. 3 (2007): 519–47. http://dx.doi.org/10.1017/s0018246x07006243.

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ABSTRACTThomas Hobbes's Leviathan offers the fiercest modern indictment against pride. Yet seventeenth-century polemicists and contemporary historians of political theory agree that arrogance is one of Hobbes's stylistic signatures. Does Hobbes, the author, fail to practise the modesty which he preaches to political subjects? Against critical consensus, I argue that Hobbes devises protocols of literary self-presentation consistent with his arguments for modesty. I make this argument by way of a close reading of Hobbes's Latin verse autobiography. Although the autobiography is usually cited as

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3

Spasenko, Natalia. "The foundations of the historical-philosophical reconstruction of the political philosophy of Thomas Hobbes." Sententiae 12, no. 1 (2005): 54–69. http://dx.doi.org/10.31649/sent12.01.054.

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The article is devoted to the role of language, conceptual schemes, ontology and epistemic losses in the works of Thomas Hobbes. The author highlights two types of interpretive schemes: (1) emphasis on systematic unity and integrity in Hobbes's work, (2) consideration of Hobbes' works as a set of individual parts. Two ways of justifying the political philosophy of Thomas Hobbes are also investigated: based on prudence and definitive (scientific). The author justifies that philosophia prima is Hobbes's theory of experience and that it is human experience that makes science possible.

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4

Corsa, Andrew J. "Thomas Hobbes: Magnanimity, Felicity, and Justice." Hobbes Studies 26, no. 2 (2013): 130–51. http://dx.doi.org/10.1163/18750257-02602003.

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Thomas Hobbes’s concept of magnanimity, a descendant of Aristotle’s “greatness of soul,” plays a key role in Hobbes’s theory with respect to felicity and the virtue of justice. In his Critique du ‘De Mundo’, Hobbes implies that only genuinely magnanimous people can achieve the greatest felicity in their lives. A life of felicity is a life of pleasure, where the only pleasure that counts is the well grounded glory experienced by those who are magnanimous. Hobbes suggests that felicity involves the successful pursuit of desires, a pursuit at which the magnanimous are particularly adept. Addition

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5

Baldin, Gregorio. "A “Galilean Philosopher”? Thomas Hobbes between Aristotelianism and Galilean Science." Philosophies 7, no. 5 (2022): 116. http://dx.doi.org/10.3390/philosophies7050116.

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The conventional portrait of Thomas Hobbes that emerged in twentieth century histories of philosophy is that of the quintessential mechanical philosopher, who openly broke with philosophical tradition (together with René Descartes). Hobbes’s scholars depicted a more correct and detailed panorama, by analyzing Hobbes’s debt towards Aristotelian and Renaissance traditions, as well as the problematic nature of the epistemological status that Hobbes attributes to natural philosophy. However, Hobbes’s connection to modern Galilean science remains problematic. How and in what way did Hobbes take ins

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6

Richardson, Brian, and A. P. Martinich. "Thomas Hobbes." Philosophy East and West 48, no. 4 (1998): 671. http://dx.doi.org/10.2307/1400028.

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7

Forsberg, Ralph P. "Thomas Hobbes." International Studies in Philosophy 27, no. 4 (1995): 112–13. http://dx.doi.org/10.5840/intstudphil199527443.

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8

Eassom, Simon. "Thomas Hobbes." Philosophers' Magazine, no. 22 (2003): 52. http://dx.doi.org/10.5840/tpm20032291.

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9

Eggers, Daniel. "Thomas Hobbes." Hobbes Studies 24, no. 2 (2011): 196–200. http://dx.doi.org/10.1163/187502511x597720.

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10

Grégoire, Vincent. "Thomas Hobbes." Sens-Dessous 14, no. 2 (2014): 69. http://dx.doi.org/10.3917/sdes.014.0069.

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11

Benhabib, Seyla. "Thomas Hobbes on My Mind: Leviathan, Thomas Hobbes." Social Research: An International Quarterly 89, no. 2 (2022): 233–47. http://dx.doi.org/10.1353/sor.2022.0015.

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12

Wielomski, Adam. "Thomas Hobbes i teologia polityczna władzy suwerennej." Studia nad Autorytaryzmem i Totalitaryzmem 42, no. 4 (2021): 281–305. http://dx.doi.org/10.19195/2300-7249.42.4.13.

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Tekst ten stanowi moją osobistą polemikę z tradycyjną interpretacją teorii politycznej Thomasa Hobbesa, zwykle uznawaną za ateistyczną i stanowiącą jedno ze źródeł filozofii oświecenia. W mojej ocenie Hobbes jest nieortodoksyjnym kalwinem, woluntarystą i fideistą religijnym, podczas gdy jego idea stanu natury i umowy społecznej stanowią wyłącznie teoretyczny model państwa. Jako fideista i woluntarysta kalwiński, Hobbes jest zwolennikiem gomaryzmu, czyli nieortodoksyjnie kalwińskiego uznania wolnej woli ludzkiej. Jego wizja suwerenności stanowi, że ludzka władza polityczna jest pochodna wobec w

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13

Odzuck, Eva. "War by Other Means? Incentives for Power Seekers in Thomas Hobbes's Political Philosophy." Review of Politics 81, no. 1 (2018): 21–46. http://dx.doi.org/10.1017/s0034670518000931.

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AbstractThe problem of the power seeker is of crucial importance for Hobbes's political philosophy. While education might aid in changing the behavior of some people, Hobbes is clear that there are limits to the effectiveness of education and that incurable, unsocial power seekers will persist. In my analysis, I ask whether and, if so, how Hobbes can also get these incurable power seekers on board. The result of my findings that Hobbes provides a huge variety of treatments for power seekers, including incentives to betray and exploit their fellow citizens by employing a public gesture of civil

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14

Abdala Meneses, Simón. "The Apocalypse of Leviathan: Eschatology on the political project of Thomas Hobbes." Revista de Filosofía 21, no. 1 (2022): 129–45. http://dx.doi.org/10.21703/2735-6353.2022.21.01.06.

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The main objective of this presentation is to determine the role played by eschatology within the political thought of Thomas Hobbes. In order to determine this role, it is fundamental to give an account of the bibliographic framework used for this presentation. Moreover, there will be an analysis on the relationship of the concepts of "death of State," "history," and "contract," and Hobbes’s main consequences in the post-apocalyptic political landscape. Finally, there will be an interpretation of Hobbes's use of eschatology responding the following question: Is eschatology just a rhetorical d

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15

Prendergast, David. "Thomas HOBBES, Leviatán." Enrahonar. Quaderns de filosofia 18 (March 1, 1992): 87. http://dx.doi.org/10.5565/rev/enrahonar.724.

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16

Schuhmann, Karl. "Thomas Hobbes,Oeuvres." British Journal for the History of Philosophy 4, no. 1 (1996): 153–64. http://dx.doi.org/10.1080/09608789608570936.

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17

Carmichael, D. J. C. "Teaching Thomas Hobbes." Canadian Journal of Political Science 23, no. 3 (1990): 545–55. http://dx.doi.org/10.1017/s0008423900012774.

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18

Silverthorne, Michael. "Thomas Hobbes Tutor." International Journal of the Classical Tradition 4, no. 3 (1998): 411–17. http://dx.doi.org/10.1007/bf02686428.

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19

Boucher, Joanne. "The Erotic Political Philosophy of Thomas Hobbes." Canadian Journal of Political Science 49, no. 1 (2016): 89–105. http://dx.doi.org/10.1017/s0008423916000068.

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AbstractIn this article I engage with recent scholarly commentary concerning the realm of human sexuality in the work of Thomas Hobbes. This has, perhaps unsurprisingly, been a neglected area of enquiry given the paucity of Hobbes's analysis of this aspect of the human passions. I argue that this new field of enquiry is to be welcomed as it allows us to explore and understand Hobbes as a fully erotic philosopher. Moreover, his erotic philosophy is best understood through the prism of his thorough-going materialism.

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20

Tran, Thi Tuoi. "Thomas Hobbes' Fundamental View of Liberty and the Law and Conclusions Drawn." ISSRA Journal of Arts, Humanities and Social Studies (IJAHSS) 2, no. 1 (2023): 7–10. https://doi.org/10.5281/zenodo.7735772.

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Thomas Hobbes (1588 - 1679) was one of the outstanding representatives of 17th century English materialism. Thomas Hobbes is also known for his outstanding work on political philosophy. His 1651 book, Leviathan, marked the foundation for many Western political philosophies that took into account the perspective of social relational theory. Thomas Hobbes' point of view reflects the spirit of the times, that is, the spirit of rule of law, considering the law as the basis to ensure human freedom. This study was conducted to analyze and clarify Thomas Hobbes' basic views on freedom, law an

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21

COLLINS, JEFFREY R. "CHRISTIAN ECCLESIOLOGY AND THE COMPOSITION OF LEVIATHAN: A NEWLY DISCOVERED LETTER TO THOMAS HOBBES." Historical Journal 43, no. 1 (2000): 217–31. http://dx.doi.org/10.1017/s0018246x99008845.

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This communication presents a newly discovered letter to Thomas Hobbes. It offers conclusive evidence that the letter was written by Hobbes's friend, the scientist and Anglican clergyman Robert Payne, and strong evidence that the letter was in fact received by Hobbes in late 1649. The discovered letter was part of a running controversy over questions of church government in which Hobbes and Payne engaged during the composition of Leviathan. In it Payne tries unsuccessfully to soften Hobbes's strident Erastianism, and to defend the beleaguered Church of England from his criticisms. The letter t

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22

Cooper, Julie E. "Vainglory, Modesty, and Political Agency in the Political Theory of Thomas Hobbes." Review of Politics 72, no. 2 (2010): 241–69. http://dx.doi.org/10.1017/s0034670510000045.

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AbstractHistories of political theory have framed the story of the emergence of sovereign states and sovereign selves as a story about secularization—specifically, a story that equates secularization with self-deification. Thomas Hobbes's investment in modesty and humility demonstrates the need for, and the possibility of, an alternative secularization narrative. Scholars have long insisted that “vainglory” is a key term for the interpretation of Leviathan. But Hobbes's task is not complete once he has discredited vainglory. Hobbes must also envision, and cultivate, contrary virtues—and modest

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23

Kara, Mehmet Erkin. "SİYASET BİLİMİ VE ULUSLARARASI İLİŞKİLER DİSİPLİNİNDE THOMAS HOBBES." Ekonomi Bilimleri Dergisi 17, no. 2 (2025): 253–67. https://doi.org/10.55827/ebd.1593797.

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Hobbes çalışmalarında iki ana soruya cevap vermeye çalıştı. Birincisi neden yönetilmeliyiz? İkincisi ise neden iktidara itaat etmeliyiz? Birinci sorunun cevabı Devletin kurduğu düzen, doğa durumundaki düzenden daha iyiydi. Yani kötünün iyisiydi. Ayrıca bencil olarak nitelendirdiği insanın iyiliğini ve insanlığın gelişimini sağlayabilecek, herkesten daha güçlü ve itaat edilen egemenden, yani Devletten başkası olamazdı. İkinci sorunun cevabı ise yaşama hakkına sahip olmak içindi. Doğal hak, kendi doğasını diğer bir ifadeyle kendi hayatını korumak için, kendi gücünü dilediği gibi kullanmak ve ken

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24

Collins, Jeffrey R. "Thomas Hobbes, Heresy, and the Theological Project of Leviathan." Hobbes Studies 26, no. 1 (2013): 6–33. http://dx.doi.org/10.1163/18750257-02601005.

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In the later years of his life, Thomas Hobbes developed an intense interest in the history of Christian heresy, an interest which informed half a dozen of his manuscripts and publications. These heresy writings have typically been studied within the context of Restoration church politics. This article offers a broader account of the significance of these writings. It reads them as extensions of Hobbes’s longstanding project of theological reform. Hobbes’s heresy writings were not merely intended to defend him from prosecution under English law. They also constituted an audacious and risky reas

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25

OVERHOFF, JÜRGEN. "The Theology of Thomas Hobbes's Leviathan." Journal of Ecclesiastical History 51, no. 3 (2000): 527–55. http://dx.doi.org/10.1017/s0022046900005157.

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In his greatest piece of political philosophy, the Leviathan of 1651, Thomas Hobbes dedicated the astonishing mass of eighteen voluminous chapters solely to the discussion of religious matters. Although his earlier political treatises, The elements of law of 1640 and the De cive of 1642, discussed theological doctrines at some length, they never accorded so great a role to questions of religion and theology as did Leviathan. The two books of Leviathan in which Hobbes promulgated his theological doctrines are almost exactly equal in length to books I and II, and one of the chapters in book III

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26

MALCOLM, NOEL, and MIKKO TOLONEN. "THE CORRESPONDENCE OF THOMAS HOBBES: SOME NEW ITEMS." Historical Journal 51, no. 2 (2008): 481–95. http://dx.doi.org/10.1017/s0018246x08006791.

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ABSTRACTThis article presents the full text of a hitherto unpublished letter to Hobbes, and provides details of three other items from his correspondence which have not survived. The unpublished letter is from the Oxford academic Thomas Barlow, thanking Hobbes for a copy of Hobbes's De homine; that copy also survives, and details are given of Barlow's critical annotations on it. Where the three non-extant letters are concerned, some information about them has been gleaned from entries in nineteenth-century dealers' and auctioneers' catalogues; in one case, a letter concerning telescopes from t

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27

Barker, Kye Anderson. "Of Wonder: Thomas Hobbes’s Political Appropriation of Thaumazein." Political Theory 45, no. 3 (2015): 362–84. http://dx.doi.org/10.1177/0090591715617513.

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This essay presents a reading of the use of wonder in the political philosophy of Thomas Hobbes. In this essay, I argue that not only did Hobbes incorporate the ancient conception of wonder into his design for the emotional apparatus of the modern sovereign state, but that when he did so he also transformed it and other concepts. Previous scholars have paid close attention to Hobbes’s confrontation with ancient philosophy, but there has been no sustained study of Hobbes’s use of wonder, which was a concern of his over the entire course of his authorship. More broadly, this study opens up a pla

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Adams, Marcus P. "Natural Philosophy, Abstraction, and Mathematics among Materialists: Thomas Hobbes and Margaret Cavendish on Light." Philosophies 7, no. 2 (2022): 44. http://dx.doi.org/10.3390/philosophies7020044.

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The nature of light is a focus of Thomas Hobbes’s natural philosophical project. Hobbes’s explanation of the light (lux) of lucid bodies differs across his works, from dilation and contraction in Elements of Law to simple circular motions in De corpore. However, Hobbes consistently explains perceived light (lumen) by positing that bodily resistance (endeavor) generates the phantasm of light. In Letters I.XIX–XX of Philosophical Letters, fellow materialist Margaret Cavendish attacks the Hobbesian understanding of both lux and lumen by claiming that Hobbes has illicitly made abstractions from ma

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Esteves, Anderson Alves. "Divisão do trabalho e apologia da ordem em Thomas Hobbes e Norbert Elias." EDUCAÇÃO E FILOSOFIA 33, no. 68 (2020): 747–82. http://dx.doi.org/10.14393/revedfil.v33n68a2019-49983.

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Divisão do trabalho e apologia da ordem em Thomas Hobbes e Norbert Elias Resumo: O artigo expõe os juízos afirmativos granjeados por Thomas Hobbes e Norbert Elias a respeito da divisão do trabalho e de suas relações com a ordem social, a despeito das diferenças de métodos e de métricas dos autores em pauta. De Thomas Hobbes, recolhe-se a demonstração, com subjacência no raciocínio hipotético-dedutivo do filósofo inglês, de que, do indivíduo, palmilha-se à sociedade, do contrato que edifica o Estado, envereda-se à divisão do trabalho como uma das maneiras de estatuir o conforto necessário

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30

Chabot, Dana. "Thomas Hobbes: Skeptical Moralist." American Political Science Review 89, no. 2 (1995): 401–10. http://dx.doi.org/10.2307/2082433.

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Thomas Hobbes is usually held to have been a skeptic in matters of religion and morality. I accept the claim that there is a distinctive skeptical strain in Hobbes' thought but argue that his skepticism informs his moral vision, rather than depriving him of a conception of morality. As evidence for this reading, I situate Hobbes in a tradition of “skeptical moralism,” along with Montaigne and certain other Renaissance figures. As opposed to moral skeptics, skeptical moralists think of moral agents as divided selves, pulled in one direction by law and another by conscience. Skeptical moralists

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31

Skinner, Daniel. "Political Theory beyond the Rhetoric–Reason Divide: Hobbes, Semantic Indeterminacy, and Political Order." Review of Politics 73, no. 4 (2011): 561–80. http://dx.doi.org/10.1017/s0034670511003640.

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AbstractThis article engages the longstanding debate over Hobbes's use of rhetoric, with the aim of rethinking both the political logic ofLeviathanand the way contemporary theorists approach rhetoric in relation to reason. Rhetoric was a particularly acute problem for Thomas Hobbes, whose pursuit of a stable political order may appear to require the absence of rhetoric and the presence of a purely rational order. This appearance is misleading, and it is suggested therefore that political theorists rethink how they understand rhetoric to grasp more fully Hobbes's understanding of political orde

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32

Tran, Tuoi Thi. "Thomas Hobbes' Views on the Notion of Power in "Leviathan" and their Manifestations in Human Settlements in Vietnam." International Society for the Study of Vernacular Settlements 10, no. 8 (2023): 429–42. http://dx.doi.org/10.61275/isvsej-2023-10-08-29.

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The concepts of state and power in Leviathan were formed under the influence of the English revolution and civil war. Thomas Hobbs, the philosopher of materialism articulated the ideas as they apply to socio-political aspects of human existence. In fact, they manifest in human settlements, both in everyday life and in every situation in which power and politics play a role. Needless to say, the production and habitation of human settlements involve the application and articulation of power through material expressions. This paper uses a comprehensive method and specific history of dialectical

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33

COLLINS, JEFFREY R. "THOMAS HOBBES AND THE BLACKLOIST CONSPIRACY OF 1649." Historical Journal 45, no. 2 (2002): 305–31. http://dx.doi.org/10.1017/s0018246x02002388.

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In a jarring passage toward the conclusion of Leviathan, Thomas Hobbes endorsed the abolition of episcopacy and the establishment of an Independent religious settlement within England. Most historians have ignored this feature of Leviathan, or have dismissed it as an off-hand aside of no consequence. Others, more plausibly, have construed it as part of a royalist scheme (encouraged by Queen Henrietta Maria and her supporters) to secure a Stuart Restoration by allying with the English Independents. This article offers an alternative theory. It argues that Hobbes's attentions were probably drawn

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34

Wawrzonkowski, Krzysztof. "Thomas Hobbes’ Conception of Imagination." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych, no. 24 (2012): 19–36. http://dx.doi.org/10.15290/idea.2012.24.02.

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35

Teixeira Filho, Francisco Luciano. "Representação, soberania e governo em Thomas Hobbes." Trans/Form/Ação 46, no. 1 (2023): 93–110. http://dx.doi.org/10.1590/0101-3173.2023.v46n1.p93.

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Resumo: O texto trata do conceito de representação em sua relação com o conceito de soberania, em Thomas Hobbes (1588-1679). A obra estudada é o Leviatã, de 1651. O estudo apresenta que a soberania se funda através do ato jurídico originário, o qual estabelece uma pessoa artificial para representar a todos. Essa coisa artificial é o Estado. A sociedade política, porém, é diferente do seu governo, embora sejam funcionalmente a mesma coisa.

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36

Iorio, Marco. "Thomas Hobbes – der Aristoteliker." Archiv für Rechts- und Sozialphilosophie 94, no. 3 (2008): 295–310. http://dx.doi.org/10.25162/arsp-2008-0022.

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37

Simonazzi, Mauro. "Thomas Hobbes on melancholy." Hobbes Studies 19, no. 1 (2006): 31–57. http://dx.doi.org/10.1163/187502506x00033.

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38

Malcolm, Noel. "Thomas Hobbes: Liberal illiberal." Journal of the British Academy 4 (August 31, 2016): 113–36. http://dx.doi.org/10.5871/jba/004.113.

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39

Condren, Conal. "Perspectives on Thomas Hobbes." History of European Ideas 12, no. 1 (1990): 156–57. http://dx.doi.org/10.1016/0191-6599(90)90146-6.

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40

Auger, Peter. "The Books of Tho. Hobbes." Hobbes Studies 30, no. 2 (2017): 236–53. http://dx.doi.org/10.1163/18750257-03002006.

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There are four books that have been advertised in sales catalogues as possessing the inscription ‘Tho. Hobbes’ and having once been owned by Thomas Hobbes. But how confident can we be that they belonged to the famous philosopher? This research note gathers evidence for assessing whether or not this quartet of books were once in the possession of Hobbes of Malmesbury, with particular attention given to a previously undiscussed edition of Josuah Sylvester’s Devine Weekes and Workes (1611) sold to the University of Illinois in 1951 as Hobbes’s copy. The evidence is insufficient to connect any of

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41

Arake, Lukman. "State of Nature in the Perspective of Fiqh Siyasah (A Comparison Study between the Thoughts of Al-Mawardi and Thomas Hoobes)." DIKTUM: Jurnal Syariah dan Hukum 21, no. 1 (2023): 97–105. http://dx.doi.org/10.35905/diktum.v21i1.6772.

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The concept of State of Nature is important in political theory because it helps us understand the origin of political authority and the role of government in society. The State of Nature refers to the hypothetical condition of human beings before or without political association. The analysis is about the comparison of Islamic and western views by using two figures, Al-Mawardi and Thomas Hobbes. This research aims to compare their opinion regarding the State of Nature from the perspective of Siyasah Syar’iyyah. This research uses a comparative approach and content analysis. This study discuss

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42

Dungey, Nicholas. "Thomas Hobbes's Materialism, Language, and the Possibility of Politics." Review of Politics 70, no. 2 (2008): 190–220. http://dx.doi.org/10.1017/s0034670508000302.

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AbstractThomas Hobbes sought a reconstruction of philosophy, ethics, and politics that would end, once and for all, the bitter disputes that led to the English Civil War. This reconstruction begins with the first principles of matter and motion and extends to a unique account of consent and political obligation. Hobbes intended to produce a unified philosophical system linking his materialist account of human nature to his moral and political theory. However, his materialism gives rise to a set of perceptions, imagination, and desires that contribute to the chaos of the state of nature. The so

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43

Abbott, Don Paul. "“Eloquence is Power”." Rhetorica 32, no. 4 (2014): 386–411. http://dx.doi.org/10.1525/rh.2014.32.4.386.

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Thomas Hobbes is a severe critic of rhetoric but he is also a careful student and skillful practitioner of the art of persuasion. Many critics have therefore argued that Hobbes's views of rhetoric are both conflicted and inconsistent. In contrast, I argue that Hobbes's conception of rhetoric displays remarkable consistency. While he rejects the abuses of rhetoric abundant in political oratory he nevertheless embraces the power of eloquence. In Leviathan Hobbes reconciles his appreciation of eloquence with his distrust of oratory by refashioning rhetoric into a private, rather than public art,

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Oliveira, Mariana Kuhn de. "The Governing of Opinions." Disputatio 14, no. 67 (2022): 395–410. http://dx.doi.org/10.2478/disp-2022-0019.

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Abstract Thomas Hobbes’s most important recommendations for a sovereign reader concerned the governing of opinion. Due to the spread of false doctrines and their powerful champions, Hobbes was afraid that subjects would have opinions contrary to the maintenance of peace. His solution comprehended a combination of civic education and censorship. This text explains how Hobbes justifies his recommendations from the perspective of individual deliberation. It argues that Hobbes conceived censoring circulating doctrines as a way of keeping subjects’ minds like clean paper, ready for the sovereign to

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Sugara, Robi, Rahmi Fitriyanti, and Faisal Nurdin Idris. "The Islamic State and Thomas Hobbes: Views on the State, Law, and the Role of Religion." Jurnal Ilmu Sosial Indonesia (JISI) 5, no. 1 (2024): 62–70. http://dx.doi.org/10.15408/jisi.v5i1.39937.

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Abstract. This article explains the concept of an Islamic state from the perspective of Thomas Hobbes' book Leviathan. Although Hobbes does not explicitly discuss the Islamic state, the basic principles of his theory of the absolute state, natural law, and the role of religion in a state provide a framework that can be used to explain the basic principles of the Islamic state. This article uses a qualitative approach with textual analysis methods on Hobbes' major work, Leviathan, as well as relevant literature on the concept of an Islamic state. Based on critical and interpretive readings of t

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O'Gorman, Ned. "Hobbes, Desire, and the Democratization of Rhetoric." Journal for the History of Rhetoric 16, no. 1 (2013): 1–28. http://dx.doi.org/10.5325/jhistrhetoric.16.1.0001.

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ABSTRACT This article considers the modern melding of rhetoric and democracy by looking at the approach to rhetoric in the early-modern figure Thomas Hobbes. While other scholars have considered Hobbes's approach to rhetoric in terms of humanistic, Ramistic, and Aristotelian influences, I look at it in light of the psychagogic tradition of rhetoric still active in the Renaissance. Reading Hobbes in light of the psychagogic tradition makes his approach to rhetoric less equivocal or contradictory than is often supposed, even as it helps us see in Hobbes's work a concerted effort to democratize r

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PARKIN, JON. "HOBBISM IN THE LATER 1660s: DANIEL SCARGILL AND SAMUEL PARKER." Historical Journal 42, no. 1 (1999): 85–108. http://dx.doi.org/10.1017/s0018246x98008127.

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Daniel Scargill and Samuel Parker have both been regarded as isolated and eccentric disciples of Thomas Hobbes. However, a detailed examination of their views reveals a more complicated relationship with the notorious philosopher. Far from being simple ‘Hobbists’, Scargill and Parker developed ideas close to those of ‘latitudinarian’ clergymen. In the polarizing political circumstances of the later 1660s, the hostile identification of their views with the doctrines of the Leviathan led to public discussion of latitudinarianism and its relationship to Hobbism. In response, writers with latitudi

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Musolff, Andreas. "Ignes fatui or apt similitudes ?- the apparent denunciation of metaphor by Thomas Hobbes1." Hobbes Studies 18, no. 1 (2005): 96–112. http://dx.doi.org/10.1163/187502505x00061.

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AbstractThomas Hobbes's condemnation of metaphor as one of the chief "abuses of speech" in Leviathan occupies a famous (to some critics, infamous) place in the history of thinking about metaphor. From the viewpoint of cognitive metaphor theory, George Lakoff and Mark Johnson (1980,1981) have depicted Hobbes and John Locke as the founding fathers of a tradition in which "metaphor and other figurative devices [became] objects of scorn". Similar verdicts on Hobbes and on Locke as arch-detractors of metaphor can be found in many other accounts of the history of semantics. However, these indictment

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Ribarević, Luka. "Politička ekonomija u Levijatanu." Politička misao 57, no. 2 (2020): 127–48. http://dx.doi.org/10.20901/pm.57.2.06.

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U magistralnoj studiji razvoja klasične političke ekonomije Robna proizvodnja i udruženi rad u Marxovoj kritici političke ekonomije Daga Strpića veoma važno mjesto zauzima Thomas Hobbes. Prema Strpiću Hobbes uspostavlja novi metodološki i kategorijalni okvir za razumijevanje političke zajednice u moderni. Za razliku od velike većine interpretacija Hobbesove philosophiae civilis Strpić Hobbesa ne čita samo kao utemeljitelja moderne političke teorije, nego i klasične političke ekonomije. U tekstu se političko-ekonomski aspekt Hobbesove znanosti o politici razmatra posredstvom kritičke analize di

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Jesseph, Douglas. "Geometry, religion and politics: context and consequences of the Hobbes–Wallis dispute." Notes and Records: the Royal Society Journal of the History of Science 72, no. 4 (2018): 469–86. http://dx.doi.org/10.1098/rsnr.2018.0026.

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The dispute that raged between Thomas Hobbes and John Wallis from 1655 until Hobbes's death in 1679 was one of the most intense of the ‘battles of the books’ in seventeenth-century intellectual life. The dispute was principally centered on geometric questions (most notably Hobbes’s many failed attempts to square the circle), but it also involved questions of religion and politics. This paper investigates the origins of the dispute and argues that Wallis’s primary motivation was not so much to refute Hobbes’s geometry as to demolish his reputation as an authority in political, philosophical, an

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