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In einer von konfessionellen Bürgerkriegen geprägten Zeit entwickelt Hobbes seine Theorie vom Leviathan, dem souveränen Staat, dessen Aufgabe in der Verhinderung des menschlichen Naturzustandes des Kampfes aller gegen alle besteht. Die Freiheit des Menschen zu Gut und Böse verwirklicht sich in der Einschränkung dieser Freiheit durch die gemeinsame vertragliche Unterwerfung unter den Souverän Staat. Dieses "Herrschaftsverhältnis ist seitens der Vertragschließenden, die damit zu 'Bürgern' werden, unkündbar." Durch den unaufhebbaren Gegensatz zwischen dem nach der Verwirklichung seiner Freiheit strebenden Untertan und dem mit der Verhinderung des "Naturzustandes" beauftragten Staat ist "Politik als Herrschaftsverhältnis ein Existential, eine Bedingung für die Existenz des Menschen überhaupt". Dies gilt für moderne Ideologien ebenso wie für die von Bürgerkriegen gekennzeichnete Zeit von Hobbes. (RB)

Hobbes' 1651 publizierter ""Leviathan"" zählt gemeinsam mit Platons ""Politeia"" und Hegels ""Grundlinien der Philosophie des Rechts"" zu den drei bedeutendsten Werken der politischen Philosophie. Hobbes greift das Bild aus dem ""Alten Testament"" auf, mit dem Gott zu Hiob spricht: ""Auf Erden ist nicht seinesgleichen, er ist ein Geschöpf ohne Furcht … er ist König über alle stolzen Tiere"" - zugleich als vermenschlichtes Kompositbild auf dem berühmten Titelkupfer programmatisch dargestellt. Unter dieses Bild stellt Hobbes seine Staatslehre, in die zugleich seine anthropologischen, psychologis

Cover -- Half-title -- Title -- Copyright -- Dedication -- Contents -- Acknowledgments -- A note on references -- Introduction -- 1 The standard philosophical interpretation -- THE STANDARD PHILOSOPHICAL INTERPRETATION -- PRELIMINARY ASSESSMENT OF THE STANDARD PHILOSOPHICAL INTERPRETATION -- THE THEORETICAL POWER CRITERION -- TOWARD A DIFFERENT ACCOUNT OF DISORDER -- 2 Hobbes's compositive reconstruction, phase one: identification of the principle of political obligation -- IDENTIFICATION OF A PRINCIPLE OF POLITICAL OBLIGATION -- PRELIMINARY REASONS FOR ADHERING TO HOBBES'S PRINCIPLE -- 3 Compositive reconstruction, phase two: religion and the redescription of transcendent interests -- NATURAL REASON -- PERSONAL REVELATION -- SCRIPTURE -- PRUDENCE AND SPECIAL PRUDENCE -- 4 Hobbes's mechanism for the reproduction of social stability -- 5 Hobbes's resolutive analysis, phase two: part 4 of Leviathan -- MISINTERPRETATION OF SCRIPTURE -- DEMONOLOGY AND GENTILE RELIGION -- VAIN PHILOSOPHY -- FALSE TRADITIONS -- CUI BONO? -- 6 Theory in practice: Leviathan and Behemoth -- BEHEMOTH -- IMPLICATIONS FOR INTERPRETATION -- 7 Hobbes's resolutive analysis, phase one: design and detail -- HOBBES'S METHOD -- SCIENCE -- HUMAN NATURE -- SUBJECTIVISM AND RELATIVISM -- THE STATE OF NATURE -- MORAL THEORY -- 8 The treatment of transcendent interests -- LIBERTY -- JUSTICE -- 9 Hobbes's absolutism -- TWO SENSES OF ABSOLUTISM -- HOBBES'S ARGUMENTS FOR ABSOLUTISM -- THE STATUS OF HOBBES'S ARGUMENTS FOR ABSOLUTISM -- CONCLUSION -- Notes -- INTRODUCTION -- CHAPTER 1. THE STANDARD PHILOSOPHICAL INTERPRETATION -- CHAPTER 2. HOBBES'S COMPOSITIVE RECONSTRUCTION, PHASE ONE -- CHAPTER 3. COMPOSITIVE RECONSTRUCTION, PHASE TWO -- CHAPTER 4. HOBBES S MECHANISM FOR THE REPRODUCTION OF SOCIAL STABILITY -- CHAPTER 5. HOBBES S RESOLUTIVE ANALYSIS, PHASE TWO

S. A. Lloyd proposes a radically new interpretation of Hobbes's Leviathan that shows transcendent interests - interests that override the fear of death - to be crucial to both Hobbes's analysis of social disorder and his proposed remedy to it. Most previous commentators in the analytic philosophical tradition have argued that Hobbes thought that credible threats of physical force could be sufficient to deter people from political insurrection. Professor Lloyd convincingly shows that because Hobbes took the transcendence of religious and moral interests seriously, he never believed that mere physical force could ensure social order. Lloyd's interpretation demonstrates the ineliminability of that half of Leviathan devoted to religion, and attributes to Hobbes a much more plausible conception of human nature than the narrow psychological egoism traditionally attributed to Hobbes

As well as being considered the greatest English political philosopher, Hobbes has traditionally been thought of as a purely secular thinker, highly critical of all religion. In this provocative new study, Professor Martinich argues that conventional wisdom has been misled. In fact, he shows that religious concerns pervade Leviathan and that Hobbes was really intent on providing a rational defense of the Calvinistic Church of England that flourished under the reign of James I. Professor Martinich presents a close reading of Leviathan in which he shows that, for Hobbes, Christian doctrine is not politically destabilizing and is consistent with modern science

Si tratta di una bibliografia su Hobbes che si propone di contribuire a fornire un agile strumento di ricerca per quanti siano interessati agli studi hobbesiani. Aver scelto questo autore che si è occupato di argomenti così diversificati, ha reso il percorso intrapreso non sempre semplice e lineare per la mole di bibliografia esistente a riguardo: in qesto repertorio perciò sono state accantonate volutamente, una serie di informazioni. Sono state di proposito tralasciate le citazioni delle opere che possano rientrare nella categoria di manuali o sommari di Storia del pensiero politico, sono state escluse, allo stesso modo, le traduzioni delle opere di Hobbes, con qualche rara eccezione.

Think You Know Who Your Friends Are? Think again... From Mata Hari to D. B. Cooper, history is littered with people pretending to be someone else. Some go undetected for years, cultivating their false identities so skillfully, even their spouses don't know. Other frauds go up in flames after one misstep. The Ultimate Book of Impostors presents the astonishing true stories behind over one hundred of the craziest and funniest phonies in history, including: ?A fake French government official who managed to sell the

Hobbes's political theory has traditionally been taken to be an endorsement of state power and a prescription for unconditional obedience to the sovereign's will. In this book, Susanne Sreedhar develops a novel interpretation of Hobbes's theory of political obligation and explores important cases where Hobbes claims that subjects have a right to disobey and resist state power, even when their lives are not directly threatened. Drawing attention to this broader set of rights, her comprehensive analysis of Hobbes's account of political disobedience reveals a unified and coherent theory of resistance that has previously gone unnoticed and undefended. Her book will appeal to all who are interested in the nature and limits of political authority, the right of self-defense, the right of revolution, and the modern origins of these issues

A first step toward a viable theory of the manifold internal conflicts that afflict the world's populations today, this book looks at how civil war was conceived of at two crucial moments in the history of Western thought, in ancient Athens (from which the political concept of stasis emerges) and later, in the work of Thomas Hobbes.