Frasi di Thomas Hobbes

libro Leviathan

libro Leviathan

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Variante: L'interesse e la paura sono i princìpi della società.

libro Leviathan

parte I, XIII, traduzione italiana di M. Vinciguerra, Laterza, Roma-Bari, 1974, pag. 109
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I, 13

parte I, XIII
traduttore?
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(IV, 47)
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Origine: citato in Focus N.110 pag. 174

libro Leviathan

Parte II, XVI
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II, 26
Auctoritas non veritas facit legem.
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traduttore?
capitolo?
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libro Leviathan

libro Leviathan

libro Leviathan

libro Leviathan

libro Leviathan

libro Leviathan

II, 17
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citato in Giuseppe Fumagalli, Chi l'ha detto?, Hoepli, 1921, p. 477
Attribuite

The Second Part, Chapter 27, p. 151
Leviathan (1651)

The Second Part, Chapter 26, p. 143.
Leviathan (1651)
Contesto: The Interpretation of the Laws of Nature in a Common-wealth, dependeth not on the books of Moral Philosophy. The Authority of writers, without the Authority of the Commonwealth, maketh not their opinions Law, be they never so true.

The First Part, Chapter 11, p. 47.
Leviathan (1651)
Contesto: So that in the first place, I put for a general inclination of all mankind a perpetual and restless desire of Power after power, that ceaseth only in Death. And the cause of this is not always that a man hopes for a more intensive delight than he has already attained to, or that he cannot be content with a moderate power: but because he cannot assure the power and means to live well, which he hath present, without the acquisition of more.

The Fourth Part, Chapter 46, p. 368.
Leviathan (1651)

The First Part, Chapter 14, p. 64
Leviathan (1651)

The Second Part, Chapter 26, p. 140
Leviathan (1651)

Review and Conclusion, p. 395
Leviathan (1651)

The First Part, Chapter 15, p. 79.
Leviathan (1651)
Contesto: And though this may seem to subtile a deduction of the Lawes of Nature, to be taken notice of by all men; whereof the most part are too busie in getting food, and the rest too negligent to understand; yet to leave all men unexcusable, they have been contracted into one easie sum, intelligble, even to the meanest capacity; and that is, Do not that to another, which thou wouldest not have done to thyselfe; which sheweth him, that he has no more to do in learning the Lawes of Nature, but, when weighing the actions of other men with his own, they seem too heavy, to put them into the other part of the balance, and his own into their place, that his own passions, and selfe love, may adde nothing to the weight; and then there is none of these Laws of Nature that will not appear unto him very reasonable.

The First Part, Chapter 5, p. 21 (See also: John Rawls).
Leviathan (1651)
Contesto: It is not easy to fall into any absurdity, unless it be by the length of an account; wherein he may perhaps forget what went before. For all men by nature reason alike, and well, when they have good principles. For who is so stupid as both to mistake in geometry, and also to persist in it, when another detects his error to him?
By this it appears that reason is not, as sense and memory, born with us; nor gotten by experience only, as prudence is; but attained by industry: first in apt imposing of names; and secondly by getting a good and orderly method in proceeding from the elements, which are names, to assertions made by connexion of one of them to another; and so to syllogisms, which are the connexions of one assertion to another, till we come to a knowledge of all the consequences of names appertaining to the subject in hand; and that is it, men call science. And whereas sense and memory are but knowledge of fact, which is a thing past and irrevocable, science is the knowledge of consequences, and dependence of one fact upon another; by which, out of that we can presently do, we know how to do something else when we will, or the like, another time: because when we see how anything comes about, upon what causes, and by what manner; when the like causes come into our power, we see how to make it produce the like effects.
Children therefore are not endued with reason at all, till they have attained the use of speech, but are called reasonable creatures for the possibility apparent of having the use of reason in time to come.

The Third Part, Chapter 43, p. 331.
Leviathan (1651)
Contesto: For it is not the bare Words, but the Scope of the writer that giveth true light, by which any writing is to bee interpreted; and they that insist upon single Texts, without considering the main Designe, can derive no thing from them clearly; but rather by casting atomes of Scripture, as dust before mens eyes, make everything more obscure than it is; an ordinary artifice of those who seek not the truth, but their own advantage.

The Second Part, Chapter 17, p. 87 (See also: Ten Commandments).
Leviathan (1651)
Contesto: I Authorize and give up my Right of Governing my selfe, to this Man, or to his Assembly of men, on this condition, that thou that give up thy Right to him, and Authorise all his Actionsin like manner. This done, the Multitude so united in one Person, is called a COMMON-WEALTH, in latine CIVITAS. This is the Generation of that LEVIATHAN, or rather (to speake more reverently)of that Mortall God, to which we owe under the Immortal God, our peace and defence.

The Second Part, Chapter 30: Of the Office of the Sovereign Representative.
Leviathan (1651)
Contesto: The office of the sovereign, be it a monarch or an assembly, consisteth in the end for which he was trusted with the sovereign power, namely the procuration of the safety of the people, to which he is obliged by the law of nature, and to render an account thereof to God, the Author of that law, and to none but Him. But by safety here is not meant a bare preservation, but also all other contentments of life, which every man by lawful industry, without danger or hurt to the Commonwealth, shall acquire to himself.
And this is intended should be done, not by care applied to individuals, further than their protection from injuries when they shall complain; but by a general providence, contained in public instruction, both of doctrine and example; and in the making and executing of good laws to which individual persons may apply their own cases.

The First Part, Chapter 14, p. 64.
Leviathan (1651)
Contesto: And because the condition of Man, (as hath been declared in the precedent Chapter) is a condition of Warre of every one against everyone; 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 enemyes; It followeth, that in such a condition, every man has a Right to every thing; even to one anothers body.

The First Part, Chapter 11, p. 47.
Leviathan (1651)
Contesto: Felicity is a continual progress of the desire from one object to another, the attaining of the former being still but the way to the latter. The cause whereof is that the object of man's desire is not to enjoy once only, and for one instant of time, but to assure forever the way of his future desire. And therefore the voluntary actions and inclinations of all men tend not only to the procuring, but also to the assuring of a contented life, and differ only in the way, which ariseth partly from the diversity of passions in diverse men, and partly from the difference of the knowledge or opinion each one has of the causes which produce the effect desired.

The First Part, Chapter 5, p. 20 (See also: Algorithms).
Leviathan (1651)
Contesto: The first cause of Absurd conclusions I ascribe to the want of Method; in that they begin not their Ratiocination from Definitions; that is, from settled significations of their words: as if they could cast account, without knowing the value of the numerall words, one, two, and three.

The Second Part, Chapter 17, p. 85.
Leviathan (1651)
Contesto: For the Lawes of Nature (as Justice, Equity, Modesty, Mercy, and (in summe)doing to others, as wee would be done to,) of themselves, without the terrour of some Power, to cause them to be observed, are contrary to our naturall Passions, that carry us to Partiality, Pride, Revenge, and the like. And Covenants, without the Sword, are but Words, and of no strength to secure a man at all.

This is the sentence that dug the grave of philosophy in the nineteenth century. … This sentence brings to an end the tradition of a knowledge that, as its name indicates, was an erotic theory—the love of truth and the truth through love (Liebeswahrheit). … Those who utter the sentence reveal the truth. However, with the utterance they want to achieve more than truth: They want to intervene in the game of power.
Origine: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. xxvii
Origine: Leviathan

The First Part, Chapter 13, p. 62.
Leviathan (1651)
Variante: And the life of man solitary, poore, nasty, brutish, and short.
Contesto: Whatsoever therefore is consequent to a time of Warre, where every man is Enemy to every man; the same is consequent to the time, wherein men live without other security, than what their own strength, and their own invention shall furnish 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 commodities that may be imported by Sea; no commodious Building; no Instruments of moving, and removing 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, continuall feare, and danger of violent death; And the life of man solitary, poore, nasty, brutish, and short.

The Elements of Law, Natural and Politic Pt. I Human Nature (1640) Ch. 9
Origine: Leviathan

Origine: Leviathan

Origine: Leviathan