Hobbes’ Leviathan was written shortly after the English Civil war. The people of England would have been sorely scarred by their experiences, and we can understand the desire there must have been to have someone in charge.
The book is named after a mythical sea creature that battled with God mentioned in the Book of Job.
The frontispiece is very famous. It depicts a person made up of hundreds of smaller bodies and with the head of the king.
Hobbes’ argument is for, what became known as a social contract - although he didn’t use the term. In brief, he thought that life without a government (i.e. in the state of nature) was, and would inevitably be, rubbish, and so it is fair that we give up some of our freedom to a ruler, in order to avoid that.
The first part of the argument is similar to that discussed in De Corpore - that human beings are nothing but machines.
Human beings are nothing but machines
Machines are predictable
∴ Human beings are predictable
Life is but a motion of limbs. For what is the heart, but a spring; and the nerves, but so many strings; and the joints, but so many wheels, giving motion to the whole body, such as was intended by the Artificer?
4. Without a strong government, i.e. in the state of nature, human beings will predictably end up trying to kill each other.
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 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, continuall feare, and danger of violent death; And the life of man, solitary, poore, nasty, brutish, and short.
—Leviathan, Chapter XIII5. No rational Human beings want life to be like this
The finall Cause, End, or Designe of men, (who naturally love Liberty, and Dominion over others,) in the introduction of that restraint upon themselves, (in which wee see them live in Common-wealths,) is the foresight of their own preservation, and of a more contented life thereby...
—Leviathan, Chapter XVII6. ∴ it makes no sense for a human being to wish that there was not a strong government.
7. ∴ in return for safety and all the benefits of ‘civilisation’, we must give up some power to a king.
The only way to erect such a Common Power, as may be able to defend them from the invasion of Forraigners, and the injuries of one another, and thereby to secure them in such sort, as that by their owne industrie, and by the fruites of the Earth, they may nourish themselves and live contentedly; is, to conferre all their power and strength upon one Man, or upon one Assembly of men, that may reduce all their Wills, by plurality of voices, unto one Will: which is as much as to say, to appoint one man, or Assembly of men, to beare their Person; and every one to owne, and acknowledge himselfe to be Author of whatsoever he that so beareth their Person, shall Act, or cause to be Acted, in those things which concerne the Common Peace and Safetie; and therein to submit their Wills, every one to his Will, and their Judgements, to his Judgment. This is more than Consent, or Concord; it is a reall Unitie of them all, in one and the same Person, made by Covenant of every man with every man, in such manner, as if every man should say to every man, “I Authorise and give up my Right of Governing my selfe, to this Man, or to this Assembly of men, on this condition, that thou give up thy Right to him, and Authorise all his Actions in 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 great LEVIATHAN, or rather (to speake more reverently) of that Mortall God, to which wee owe under the Immortall God, our peace and defence. For by this Authoritie, given him by every particular man in the Common-Wealth, he hath the use of so much Power and Strength conferred on him, that by terror thereof, he is inabled to forme the wills of them all, to Peace at home, and mutuall ayd against their enemies abroad.
—Leviathan, Chapter XVIIIn political science, this is agreement is called a ‘social contract’. It is often said to be a tacit agreement, in that our agreement is implied and not really stated. We don't at any point really make the agreement, but some might argue we tacitly agree by taking part in society.
The doctrine that all events, including human action, are ultimately determined by causes regarded as external to the will is called determinism. It often goes hand-in-hand with materialism (the theory or belief that nothing exists except matter and its movements and modifications). And Hobbes certainly seems to appeal to some kind of determinism here to support his argument.
But are our actions determined?
Are machines always predictable?
Are we predictable? In what sense
Is predictability the same as rationality?
Might it not be argued that Hobbes merges reasons and causes?
Explain Hobbes’ argument for a strong government. Make sure you outline the three parts of the argument:
That human beings are like machines
That life in the state of nature is bad
The social contract
Explain at least two different objections to Hobbes’ argument.
Do you agree with Hobbes? Do you think people need to be controlled? Point out exactly where you think Hobbes goes wrong.