How does Thomas Hobbes justify absolute power of the king?
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How does Thomas Hobbes justify absolute power of the king?
Transcribed Image Text:Marvin Perry,
Wads worth Cengage Learning, 2014, pp. 393–396.
--The English Works of Thomas Hobbes of Malmesbury, v. 3, from Leviathan, ed. Wiliam
Moles worth (London: J. Bohn, 1839), pp. 10-113, 16–117, 154, 15 7–158, 160–16.
A Secular Def ense of Absolutismn, Sources of Western Tradition, V. i ed. 9,
A Secular Defense of Absolutism
Thomas Hobbes (1588–1679), a British philosopher and political theorist,
witnessed the agonies of the English civil war, including the execution of
Charles I in 1649. These developments fortified Hobbes's conviction that absolut-
ism was the most desirable and logical form of government. Only the unlimited
power of a sovereign, said Hobbes, could contain human passions that disrupt
the social order and threaten civilized life; only absolute rule could provide an
environment secure enough for people to pursue their individual interests.
Leviathan (165 1), Hobbes's principal work of political thought, broke with
medieval political theory. Medieval thinkers assigned each group of people-
clergy, lords, serfs, guildsmen-a place in a fixed social order; an individual's
social duties were set by ancient traditions believed to have been ordained by
God. During early modern times, the great expansion of commerce and capi-
talism spurred the new individualism already pronounced in Renaissance cul-
ture; group ties were shattered by competition and accelerating social mobility.
Hobbes gave expression to a society where people confronted each other as
competing individuals.
Thomas Hobbes
LEVIATHAN
Hobbes was influenced by the new scientific thought that saw mathematical
knowledge as the avenue to truth. Using geometry as a model, Hobbes began
with what he believed were self-evident axioms regarding human nature, from
which he deduced other truths. He aimed at constructing political philosophy
on a scientific foundation and rejected the authority of tradition and religion as
inconsistent with a science of politics. Thus, although Hobbes supported ab-
solutism, he dismissed the idea advanced by other theorists of absolutism that
the monarch's power derived from God. He also rejected the idea that the state
should not be obeyed when it violated God's law. Leviathan is a rational and
secular political statement. In this modern approach, rather than in Hobbes'
justification of absolutism, lies the work's significance.
Transcribed Image Text:Hobbes had a pessimistic view of human nature. Believing that people are
innately selfish and grasping, he maintained that competition and dissension, rather
than cooperation, characterize human relations. Even when reason teaches that
cooperation is more advantageous than competition, Hobbes observed that people
are reluctant to alter their ways, because passion, not reason, governs their behavior.
In the following passages from Leviathan, Hobbes describes the causes of human
which
ger of
tary, p
The
Feare
necess
conflicts.
by the
sugge:
which
Nature hath made men so equall, in the faculties third, for trifles, as a word, a smile, a different
of body, and mind; as that though there bee found opinion, and any other signe of undervalue,
one man sometimes manifestly stronger in body, either direct in their Persons, or by reflexion in
or of quicker mind than another; yet when all is
reckoned together, the difference between man, Profession, or their Name.
and man, is not so considerable, as that one man
can thereupon claim to himselfe any benefit, to
which another may not pretend, as well as he.
For as to the strength of body, the weakest has
strength enough to kill the strongest, either by every man, against every man. ..
secret machination, or by confederacy with oth-
ers, that are in the same danger with himselfe. ..
And as to the faculties of the mind. .. men
are ... [more} equall than unequall. ...
From this equality of ability, ariseth equality
of hope in the attaining of our Ends. And there-
fore if any two men desire the same thing, which
neverthelesse they cannot both enjoy, they be-
come enemies; and in the way to their End, . .
endeavour to destroy, or subdue one another.
If one plant, sow, build, or possesse a convenient
Seat, others may probably be expected to come
prepared with forces united, to dispossesse, and
deprive him, not only of the fruit of his labour,
but also of his life, or liberty....
So that in the nature of man, we find three
principall causes of quarrell. First, Competi- Warre, where every man is Enemy to every man;
tion; Secondly, Diffidence; Thirdly, Glory.
The first, maketh men invade for Gain; the
second, for Safety; and the third, for Reputation.
The first use Violence, to make themselves
Masters of other men's persons, wives, children,
and cattell; the second, to defend them; the
Anc
been d
their Kindred, their Friends, their Nation, their
tion of
which
Hereby it is manifest, that during the time
men live without a common Power to keep
them all in awe, they are in that condition
which is called Warre; and such a warre, as is of
son; ar
may no
agains
condit
even to
as this
endure
Hobbes then describes a state of nature-
the hypothetical condition of humanity prior
to the formation of the state-as a war of all
(how s
the tin
to live.
against all. For Hobbes, the state of nature is
a logical abstraction, a device employed to
make his point. Only a strong ruling entity-
the state-will end the perpetual strife and
provide security. For Hobbes, the state
is merely a useful arrangement that permits
individuals to exchange goods and services in
a secure environment. The ruling authority in
the state, the sovereign, must have supreme
power, or society will collapse and the anar-
chy of the state of nature wil return.
enoug
may la
for cau
The
as may
of [for
and th
by the
the Eai
Whatsoever therefore is consequent to a time of
conten
streng
of mer
the same is consequent to the time, wherein
men live without other security, than what their
own strength, and their own invention shall fur-
nish them withall. In such condition, there is
no place for Industry; because the fruit thereof
is uncertain: and consequently no Culture of the
Earth; no Navigation, nor use of the commodi-
ties that may be imported by Sea; no commo-
dious Building; no Instruments of moving, and
removing such things as require much force; no
rality
to sub
and th
is mor
Unitie
son, m
man, i,
to ever
The English Works of Thomas Hobbes of Malmesbury, vol. 3,
Leviathan ed
Govern
William
zorrh (London: I Bohn
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