Posted on 04/20/2002 4:32:10 PM PDT by PsyOp
Words are wise men's counters, they do but reckon by them; but they are the money of fools. - Thomas Hobbes, Leviathan, 1651. Men's actions are derived from the opinions they of the good or evil, which from those actions rebound unto themselves. - Thomas Hobbes, Leviathan, 1651. All men that are ambitious of military command, are inclined to continue the causes of war; and to stir up trouble and sedition: for there is no honor military but by war; nor any such hope to mind an ill game, as by causing a new shuffle. - Thomas Hobbes, Leviathan, 1651. Competition of riches, honour, command, or other power, inclineth to contention, enmity, and war: because the way of one competitor, to the attaining of his desire, is to kill, subdue, supplant, or repel the other. - Thomas Hobbes, Leviathan, 1651. A man's conscience and his judgement is the same thing, and as the judgement, so also the conscience, may be erroneous. - Thomas Hobbes. Leviathan, 1651. The source of every crime, is some defect of the understanding; or some error in reasoning; or some sudden force of the passions. - Thomas Hobbes, Leviathan. 1651. I am about to take my last voyage, a great leap in the dark. - Thomas Hobbes. In a democracy, the whole assembly cannot fail unless the multitude that are to be governed fail. - Thomas Hobbes, Leviathan, 1651. If any two men desire the same thing, which nevertheless they cannot both enjoy, they become enemies; and on the way to their end, which is principally their own conservation, and sometimes their dedication only, endeavor to destroy or subdue one another. - Thomas Hobbes, Leviathan, 1651. To imitate one’s enemy is to dishonor. - Thomas Hobbes, Leviathan, 1651. 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. - Thomas Hobbes, Leviathan, 1651. From this equality of ability ariseth equality of hope in the attaining of our ends. And therefore if any two men desire the same thing, which nevertheless they cannot both enjoy, they become enemies; and in the way to their end (which is principally their own conservation, and sometimes their declaration only), endeavor to destroy or subdue one another. - Thomas Hobbes. Leviathan, 1651. 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 & 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. For as to the strength of body, the weakest has strength enough to kill the strongest, either by secret machination or by confederacy with others that are in the same danger with himself. - Thomas Hobbes. Leviathan, 1651. If nature therefore have made men equal, that equality is to be acknowledged: or if nature have made men unequal, yet because men that think themselves equal will not enter into conditions of peace, but on equal terms, such equality must be admitted.... I put this: that every man acknowledge another for his equal by nature. The breach of this precept is pride. - Thomas Hobbes. Leviathan, 1651. A FREEMAN, is he, that in those things, which by his strength and wit he is able to do, is not hindered to do what he has a will to. - Hobbes, Leviathan, 1651. Liberty, or freedom, signifieth properly the absense of opposition (by opposition, I mean external impediments of motion); and may be applied no less to irrational and inanimate creatures than to rational.... And according to this proper and generally received meaning of the word, a freeman is he that, in those things which by his strength and wit he is able to do, is not hindered to do what he has a will to do. - Hobbes, Leviathan, 1651. The only way to erect such a common power, as may be able to defend [men] from the invasion of foreigners, and the inquiries of one another... is to confer all their power and strength upon one man, or upon one assembly of men... - Thomas Hobbes, Leviathan, 1651. They that are discontented under monarchy call it tyranny, and they that are displeased with aristocracy call it oligarchy; so also, they which find themselves grieved under a democracy call it anarchy. - Thomas Hobbes. In the nature of man, we find three principal causes of quarrel. First, competition: secondly, diffidence: thirdly, glory. The first, maketh men invade for gain: the second, for safety: and the third, for reputation. - Thomas Hobbes, Leviathan, 1651. If a man be trusted to judge between man and man, it is a precept of the law of nature, that he deal equally between them. - Thomas Hobbes, Leviathan, 1651. A lust of the mind, that by a perseverance of delight in the continual and indefatigable generation of knowledge, exceedeth the short vehemence of any carnal pleasure. - Thomas Hobbes, Leviathan, 1651. The laws are of no power to protect them, without a sword in the hands of a man, or men, to cause those laws to be put in execution. - Thomas Hobbes, Leviathan, 1651. Sovereigns are all subject to the laws of nature; because such laws be divine, and cannot by man, or commonwealth be abrogated. - Thomas Hobbes, Leviathan, 1651. And law was brought into the world for nothing else but to limit the natural liberty of particular men in such manner as they might not hurt, but assist one another, and join together against a common enemy. - Thomas Hobbes, Leviathan, 1651. The condition of man in this life shall never be without inconveniences,; but there happenteth in no commonwealth any great inconvenience, but what proceeds from the subjects disobedience, and breach of those covenants from which the commonwealth hath its being. - Thomas Hobbes, Leviathan, 1651. The laws of nature are immutable and eternal; for injustice, ingratitude, arrogance, pride, iniquity, acception of persons, and the rest, can never be that war shall preserve life, and peace destroy it. - Thomas Hobbes, Leviathan, 1651. For the laws of nature (as justice, equity, modesty, mercy, and, in sum, doing to others as we would be done to) of themselves, without the terror of some power, to cause them to be observed, are contrary to our natural passions, that carry us to partiality, pride, revenge and the like. - Thomas Hobbes, Leviathan, 1651. The liberty of a subject, lieth therefore only in those things, which in regulating actions, the sovereign hath permitted: such as the liberty to buy, and sell, and otherwise contract with one another; to choose their own abode, their own diet, their own trade of life, and institute their children as they themselves think fit; and the like. - Thomas Hobbes, Leviathan, 1651. By liberty, is understood, according to the proper signification of the word, the absence of external impediments, may oft take away part of a man's power to do what he would; but cannot hinder him from using the power left him, according as his judgement, and reason shall dictate to him. - Thomas Hobbes, Leviathan, 1651. And therefore God, that seeth and disposeth all things, seeth also that the liberty of man in doing what he will is accompanied with the necessity of doing that which God will, and no more or less. - Thomas Hobbes, Leviathan, 1651. But it is an easy thing for men to be deceived by the specious name of liberty; and, for want of judgement to distinguish, mistake that for their private inheritance and birthright which is the right of the public only. - Thomas Hobbes, Leviathan, 1651. By liberty is understood, according to the proper signification of the word, the absence of external impediments; which impediments may oft take away part of a man's power to do what he would, but cannot hinder him from using the power left him according as his judgement and reason shall dictate to him. - Thomas Hobbes, Leviathan, 1651. For right is liberty, namely that liberty which the civil law leaves us: but civil law is an obligation, and takes from us the liberty which the law of nature gave us. Nature gave a right to every man to secure himself by his own strength, and to invade a suspected neighbor by way of prevention: but the civil law takes away that liberty, in all cases where the protection of the law may be safely stayed for. In so much as lex & jus are as different as obligation and liberty. - Thomas Hobbes, Leviathan, 1651. Men are freed of their covenants two ways; by performing, or by being forgiven. For performance is the natural end of obligation, and forgiveness the restitution of liberty, as being a retransferring of that right in which the obligation consisted. - Thomas Hobbes, Leviathan, 1651. For if we take liberty in the proper sense, for a corporal liberty; that is to say, freedom from chains and prison, it were very absurd for men to clamour as they do for the liberty they so manifestly enjoy. Again, if we take liberty for an exemption from laws, it is no less absurd for men to demand as they do that liberty by which all other men may be masters of their lives. And yet as absurd as it is, this it is they demand, not knowing that the laws are of no power to protect them without a sword in the hands of a man, or men, to cause those laws to be put in execution. - Thomas Hobbes, Leviathan, 1651. 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. - Thomas Hobbes. Leviathan, 1651. The condition of man in this life shall never be without inconveniences. - Thomas Hobbes. Leviathan, 1651. There is no such thing as perpetual tranquility of mind, while we live here; because life itself is but motion, and can never be without desire, nor without fear, no more than without sense. - Thomas Hobbes. Leviathan, 1651. Nor can a man any more live, whose desires are at an end, than he, whose senses and imaginations are at a stand. - Thomas Hobbes. Leviathan, 1651. The condition of man is a condition of war of everyone against everyone; in which case everyone 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. - Thomas Hobbes. Leviathan. 1651. I put for a general inclination of all mankind, a perpetual and restless desire of power after power, that ceaseth only in death. - Thomas Hobbes. Leviathan. 1651. Kings, whose power is greatest, turn their endeavors to the assuring of it at home by laws, or abroad by wars. - Thomas Hobbes, Leviathan, 1651. Man gives indifferent 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, heresy: and yet heresy signifies no more than private opinion. - Thomas Hobbes, Leviathan. 1651. Every man ought to endeavor 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. - Thomas Hobbes, Leviathan. 1651. The passions that incline men to peace, are fear of death; desire of such things as are necessary to commodious living; and a hope by their industry to obtain them. - Thomas Hobbes, Leviathan. 1651. Desire of knowledge, and arts of peace, inclineth men to obey a common power: for such desire, containeth a desire of leisure: and consequently protection from some other power than their own. - Thomas Hobbes, Leviathan. 1651. In the first place, I put for a general inclination of all mankind, a perpetual and restless desire of power, that ceaseth only in death. - Thomas Hobbes. Leviathan. 1651. Where there is no common power, there is no law, no injustice. - Thomas Hobbes, Leviathan. 1651. The passions that most of all cause the difference of wit, are principally, the more or less desire of power, of riches, of knowledge, and of honour. All which may be reduced to the first, that is, desire of power. For riches, knowledge, and honour, are but several sorts of power. - Thomas Hobbes. Leviathan. 1651. Men are freed of their covenants two ways; by performing, or by being forgiven. For performance is the natural end of obligation, and forgiveness the restitution of liberty, as being a retransferring of that right in which the obligation consisted. - Thomas Hobbes, Leviathan, 1651. This fear of things invisible, is the natural seed of that, which everyone in himself calleth religion; and in them that worship, or fear that power otherwise than they do, superstition. - Thomas Hobbes, Leviathan, 1651. To this war every man, against every man, this also is consequent; that nothing can be unjust. The notions of right and wrong, justice and injustice have no place. - Thomas Hobbes, Leviathan, 1651. To make covenants with brute beasts is impossible, because not understanding our speech, they understand not, nor accept of any translation of right, nor can translate any right to another; and without mutual acception, there is no covenant. - Thomas Hobbes, Leviathan, pt.I, ch.14, 1651. As it is necessary for all men that seek peace to lay down certain rights of nature; that is to say, not to have liberty to do all they list, so is it necessary for man’s life to retain some: as right to govern their own bodies; enjoy air, water, motion, ways to go from place to place; and all things else without which a man cannot live, or not live well. - Thomas Hobbes, Leviathan, pt.I, ch.15, 1651. As it is necessary for all men that seek peace to lay down certain rights of nature; that is to say, not to have liberty to do all they list: so it is necessary for man's life, to retain some; as right to govern their own bodies; enjoy air, water, motion, ways to go from place; and all things else, without which a man cannot live, or not live well. - Thomas Hobbes, Leviathan, 1651. Men that distrust their own subtlety are, in tumult and sedition, better disposed for victory than they that suppose themselves wise. For these love to consult; the other, fearing to be circumvented, to strike first. - Thomas Hobbes. Leviathan, 1651. The sum of the right of nature; which is, by all means we can, to defend ourselves. - Thomas Hobbes, Leviathan. 1651. A man cannot lay down the right of resisting them, that assault him by force, to take away his life. Because a man cannot tell, when he seeth men proceed against him by violence whether they intend his death or not. - Thomas Hobbes. Leviathan, pt.i, ch.14, 1651. A covenant not to defend myself from force, by force, is always void. - Thomas Hobbes. It is each individual that must ultimately be his own protector. - Thomas Hobbes. The right men have by nature to protect themselves, when none else can protect them, can by no covenant be relinquished. - Thomas Hobbes. As to the strength of body, the weakest has strength enough to kill the strongest, either by secret machination, or by confederacy with others, that are in the same danger with himself. - Thomas Hobbes, Leviathan. 1651. What reason is there that he which laboreth much, and, sparing the fruits of his labor, consumeth little, should be more charged than he that, living idly, getteth little and spendeth all he gets, seeing the one hath no more protection from the commonwealth than the other? - Thomas Hobbes, Leviathan. 1651. Covenants without swords are but words, and of no strength to secure a man at all. - Thomas Hobbes, Leviathan. 1651. Now the science of virtue and vice, is moral philosophy; and therefore the true doctrine of the laws of nature, is the true moral philosophy. - Thomas Hobbes, Leviathan, 1651. Force and fraud, are in war the two cardinal virtues. - Thomas Hobbes, Leviathan. 1651. War consisteth not in battle only, or the act of fighting; but in a tract of time, wherein the will to contend by battle is sufficiently known: and therefore the notion of time, is to be considered in the nature of war; as it is in the nature of weather. For as the nature of foul weather, lieth not in a shower or two of rain; but in an inclination thereto of many days together: so the nature of war, consisteth not in actual fighting; but in the know disposition thereto, during all the time there is no assurance to the contrary. All other time is peace. - Thomas Hobbes, Leviathan. 1651. It can never be that war shall preserve life, and peace destroy it. - Thomas Hobbes, Leviathan. 1651.
ACTION
AMBITION
COMPETITION
CONSCIENCE
CRIME
DEATH
DEMOCRACY
ENEMIES
EQUALITY
FREEDOM
GOVERNMENT
HUMAN NATURE
JUSTICE
KNOWLEDGE
LAWS
LIBERTY
LIFE
MAN
MONARCHY
OPINION
PEACE
POWER
PROMISES
RELIGION
RIGHT & WRONG
RIGHTS
SEDITION
SELF-DEFENSE
STRENGTH
TAXES
TREATIES & ALLIANCES
VIRTUE
WAR
It is fairer to tax people on what they extract from the economy, as roughly measured by their consumption, than to tax them on what they produce for the economy, as roughly measured by their income. - Thomas Hobbes, Leviathan. 1651
The last thing I want to see is any scorched earth on these threads.
One of the nice things about the new format breaking threads up into manageable page sizes :O)
It doesn't take a week to download the last reply in a 600+ flamewar thread.
The emphasized sounds like Iago's role in Othello...
Sounds like he was making the case for a national sales tax or more of a flat tax. Somebody get Steve Forbes over here...
Nor should the context be lost in relation to the totality of the work or the time in which the author had lived...
And law was brought into the world for nothing else but to limit the natural liberty of particular men in such manner as they might not hurt, but assist one another, and join together against a common enemy. - Thomas Hobbes, Leviathan, 1651.
i.e., nature, culminating in the conquering of human nature--cf. C.S. Lewis, The Abolition of Man
Where there is no common power, there is no law, no injustice. - Thomas Hobbes, Leviathan. 1651.
i.e., there is no justice in nature, it is wholly constructed by compact.
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