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Thomas Hobbes

Thomas Hobbes Books

Philosopher

Leviathan

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“And because the condition of man . . . is a condition of war of every one against every one, in which case every one is governed by his own reason, and there is nothing he can make use of that may not be a help unto him in preserving his life against his enemies; it followeth that in such a condition every man has a right to every thing, even to one another's body. And therefore, as long as this natural right of every man to every thing endureth, there can be no security to any man, how strong or wise soever he be, of living out the time which nature ordinarily alloweth men to live. And consequently it is a precept, or general rule of reason: that every man ought to endeavour peace, as far as he has hope of obtaining it; and when he cannot obtain it, that he may seek and use all helps and advantages of war. The first branch of which rule containeth the first and fundamental law of nature, which is: to seek peace and follow it. The second, the sum of the right of nature, which is: by all means we can to defend ourselves.”

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Book:Leviathan
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“So that in the nature of man, we find three principal causes of quarrel: First, Competition; Secondly, Dissidence; 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 cattle; the second, to defend them; the third, for trifles, as a word, a smile, a different opinion, and any other sign of undervalue, either direct in their Persons, or by reflexion in their Kindred, their Friends, their Nation, their Profession, or their Name.”

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“For what is the Heart, but a Spring; and the Nerves, but so many Strings; and the Joynts, but so many Wheeles, giving motion to the whole Body, such as was intended by the Artificer? Art goes yet further, imitating that Rationall and most excellent worke of Nature, Man. For by Art is created that great LEVIATHAN called a COMMON-WEALTH, or STATE, (in latine CIVITAS) which is but an Artificiall Man; though of greater stature and strength than the Naturall, for whose protection and defence it was intended; and in which, the Soveraignty is an Artificiall Soul, as giving life and motion to the whole body; The Magistrates, and other Officers of Judicature and Execution, artificiall Joynts; Reward and Punishment (by which fastned to the seat of the Soveraignty, every joynt and member is moved to performe his duty) are the Nerves, that do the same in the Body Naturall; The Wealth and Riches of all the particular members, are the Strength; Salus Populi (the Peoples Safety) its Businesse; Counsellors, by whom all things needfull for it to know, are suggested unto it, are the Memory; Equity and Lawes, an artificiall Reason and Will; Concord, Health; Sedition, Sicknesse; and Civill War, Death.”

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Book:Leviathan
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“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 war; and such a war is of every man against every man . . . 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 commodities that may be imported by sea; no commodious building; no instruments of moving and removing such things as require much force; no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and which is worst of all, continual fear, and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short.”

The Terror
Book:Leviathan by Thomas Hobbes
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“There is no action of man in this life that is not the beginning of so long a chain of consequences as no human providence is high enough to give a man a prospect in the end. And in this chain, there are linked together both pleasing and unpleasing events in such manner as he that will do anything for his pleasure must engage himself to suffer all the pains annexed to it.”

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Book:The Essential Leviathan: A Modernized Edition
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“From what cause the rite of baptism first proceeded is not expressed formally in the scripture, but it may be probably thought to be an imitation of the law of Moses concerning leprosy, wherein the leprous man was commanded to be kept out of the camp of Israel for a certain time, after which time being judged by the priest to be clean, he was admitted into the camp after a solemn washing. And this may therefore be a type of the washing in baptism, wherein such men as are cleansed of the leprosy of Sin by Faith, are received into the church with the solemnity of baptism.”

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Book:Leviathan
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“So easy are men to be drawn to believe any thing, from such men as have gotten credit with them; and can with gentleness and dexterity take hold of their fear and ignorance.”

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Book:The Moral and Political Works of Thomas Hobbes of Malmesbury: Never Before Collected Together : To which is Prefixed, the Author's Life, Extracted from that Said to be Written by Himself, ...
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“Ignorance of the law is no good excuse, where every man is bound to take notice of the laws to which he is subject.”

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Book:The Moral and Political Works To which is Prefixed the Autors Life, Extracted from that Said to be Written by Himself ... Illustr. by the Ed. - London 1750
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“We are not to renounce our senses and experience, nor (that which is the undoubted Word of God) our natural Reason. For they are the talents which he hath put into our hands to negotiate, till the coming again of our blessed savior, and therefore not to be folded up in the napkin of an implicate faith, but employed in the purchase of justice, peace, and true religion. For though there be many things in God's Word above Reason--that is to say, which cannot by natural reason be either demonstrated or confuted--yet there is nothing contrary to it.”

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Author:Thomas Hobbes
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“For such is the nature of men, that howsoever they may acknowledge many others to be more witty, or more eloquent, or more learned, yet they will hardly believe there be many so wise as themselves, for they see their own wit at hand, and other men's at a distance. But this proveth rather that men are in that point equal, than unequal. For there is not ordinarily a greater sign of the equal distribution of any thing than that every man is contented with his share.”

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Book:The English Works of Thomas Hobbes of Malmesbury
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“Whatsoever is the object of any man's Appetite or Desire; that is it which he for his part calleth Good: and the object of his Hate and Aversion, evil.”

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Book:The Moral and Political Works To which is Prefixed the Autors Life, Extracted from that Said to be Written by Himself ... Illustr. by the Ed. - London 1750
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“Because waking I often observe the absurdity of dreams, but never dream of the absurdities of my waking thoughts, I am well satisfied that being awake, I know I dream not; though when I dream, I think myself awake.”

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Book:The Moral and Political Works of Thomas Hobbes of Malmesbury: Never Before Collected Together : To which is Prefixed, the Author's Life, Extracted from that Said to be Written by Himself, ...
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“The most part of men, though they have the use of reasoning a little way, as in numbering to some degree; yet it serves them to little use in common life; in which they govern themselves, some better, some worse, according to their differences of experience, quickness of memory, and inclinations to several ends; but specially according to good or evil fortune, and the errors of one another.”

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“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.”

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“Good and Evil are names that signify our appetites and aversions, which in different tempers, customs, and doctrines of men, are different: And diverse men differ not only in their judgment, on the senses of what is pleasant and unpleasant to the taste, smell, hearing, touch, and sight, but also of what is conformable, or disagreeable to Reason, in the actions of the common life. Nay, the same man, in diverse times, differs from himself, and one time praiseth, that is, calleth Good, what another time he dispraiseth, and calleth Evil.”

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Author:Thomas Hobbes
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“If we could suppose a great multitude of men to consent to the observation of justice, and other laws of Nature, without a common Power to keep them all in awe; we might as well suppose all mankind to do the same; and then there neither would be nor need to be any civil government or commonwealth at all, because there would be Peace without subjection.”

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Book:Leviathan: Or the Matter, Forme, and Power of a Commonwealth Ecclesiasticall and Civil
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“And in these four things, opinion of ghosts , ignorance of second causes, devotion towards what men fear , and taking of things casual for prognostics , consisteth the natural seed of religion ; which by reason of the different fancies, judgments and passions of several men, has grown up into ceremonies so different, that those which are used by one man, are for the most part ridiculous to another.”

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Book:Leviathan
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“From the same it proceedeth,that men gives different names, to one and the same thing, from the difference of their own passions: As they that approve a private opinion, call it Opinion; but they that mislike it, Haeresie: and yet haeresie signifies no more than private opinion; but has only agreater tincture of choler”

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Book:Hobbes: Leviathan: Revised student edition
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