Hobbes: “Introduction”
to Leviathan
Thomas Hobbes is now primarily known as a political
philosopher, because his 1651 polemic The Leviathan
is regarded as the first “modern” English political tract, even though
it argued in favour of monarchy. Its modernity derives (in part) from its
commitment to individualism, and in part from its use of the idea of a
“social contract”. In these famous introductory comments, Hobbes develops
the image of a society as a giant individual, and describes individuals
as if they were machines. His arguments go far beyond those metaphors,
but the images reveal something else: Hobbes was deeply involved
in the intellectual ferments of his day which we know as the “scientific
revolution” of the 17th century, and so his reductionist atomism (understand
the part and you understand the whole) and his mechanical imagery reflect
the breadth of his learning, and his multiple interests. You'll see that
Locke makes an important use also of the notion that humanity is God's
"artifice". [Notice how archaic Hobbes’ English looks to us, by comparison
with that of Locke, who wrote less than 40 years later.]
NATURE (the Art whereby God hath made and governes
the World) is by the Art of man, as in many other things, so in this also
imitated, that it can make an Artificial Animal. For seeing life is but
a motion of Limbs, the begining whereof is in some principall part within;
why may we not say, that all Automata (Engines that move themselves by
springs and wheeles as doth a watch) have an artificiall life? 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 seate 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 needful
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. Lastly, the Pacts and Covenants, by which the parts
of this Body Politique were at first made, set together, and united, resemble
that Fiat or the Let us make man, pronounced by God in the Creation.
To describe the Nature of this Artificiall man, I will consider
First, the Matter thereof, and the Artificer; both
which is Man.
Secondly, How, and by what Covenants it is made;
what are the Rights and just Power or
Authority of a Soveraigne;
and what it is that preserveth and dissolveth it.
Thirdly, what is a Christian Common-wealth.
Lastly, what is the Kingdome of Darkness.
Concerning the first, there is a saying much usurped of
late, That Wisedome is acquired, not by reading of Books, but of Men. Consequently
whereunto, those persons, that for the most part can give no other proof
of being wise, take great delight to shew what they think they have read
in men, by uncharitable censures of one another behind their backs. But
there is another saying not of late understood, by which they might learn
truly to read one another, if they would take the pains; and that is, Nosce
teipsum, Read thy self: which was not meant, as it is now used, to
countenance, either the barbarous state of men in power, towards their
inferiors; or to encourage men of low degree, to a sawcie behaviour towards
their betters; But to teach us, that for the similitude of the thoughts,
and Passions of one man, to the thoughts, and Passions of another, whosoever
looketh into himself, and considereth what he doth, when he does think,
opine, reason, hope, feare, &c, and upon what grounds; he shall thereby
read and know, what are the thoughts, and Passions of all other men, upon
the like occasions. I say the similitude of Passions, which are the same
in all men, desire, feare, hope, &c; not the similitude of the objects
of the Passions, which are the things desired, feared, hoped, &c: for
these the constitution individuall, and particular education do so vary,
and they are so easie to be kept from our knowledge, that the characters
of mans heart, blotted and confounded as they are, with dissembling, lying,
counterfeiting, and erroneous doctrines, are legible onely to him that
searcheth hearts. And though by mens actions wee do discover their designe
sometimes; yet to do it without comparing them with our own, and distinguishing
all circumstances, by which the case may come to be altered, is to decypher
without a key, and be for the most part deceived, by too much trust, or
by too much diffidence; as he that reads, is himself a good or evil man.
But let one man read another by his actions never so perfectly,
it serves him onely with his acquaintance, which are but few. He that is
to govern a whole Nation, must read in himself, not this, or that particular
man; but Man-kind: which though it be hard to do, harder than to learn
any Language, or Science; yet, when I shall have set down my own reading
orderly, and perspicuously, the pains left another, will be onely to consider,
if he also find not the same in himself. For this kind of Doctrine, admitteth
no other Demonstration.
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