Hobbes's Modern Prometheus: A Political Philosophy for an Uncertain Future

2007 ◽  
Vol 40 (1) ◽  
pp. 101-127 ◽  
Author(s):  
Loralea Michaelis

Abstract. This paper takes the Prometheus story in chapter 12 of Leviathan as the point of entry for an examination of the importance that Hobbes assigns to the problem of an uncertain future in his political philosophy. Hobbes's thinking on human nature represents a dramatic departure from the ancients not only because his mechanistic psychology reverses the ancient conception of the relation between reason and passion but also because his understanding of the temporal situation of human beings privileges the future to an unprecedented degree. It is against the backdrop of a universe in which the problem of an uncertain future has reached intolerable proportions that Hobbes develops his portrait of human nature; it is against the backdrop of this universe that he develops his account of Leviathan as the only earthly power capable of stabilizing the horizon of expectation.Résumé. Cet article utilise l'histoire de Prométhée au chapitre 12 du Léviathan comme introduction à l'examen de l'importance qu'accorde Hobbes au problème de l'incertitude de l'avenir dans sa philosophie politique. La pensée de Hobbes sur la nature humaine constitue une dérogation spectaculaire par rapport aux Anciens non seulement parce que sa psychologie mécaniste s'oppose diamétralement à l'ancienne conception de la relation entre raison et passion, mais également parce que sa compréhension de la situation temporelle des êtres humains privilégie l'avenir et ce, à un degré sans précédent. C'est sur la toile de fond d'un univers dans lequel le problème de l'incertitude de l'avenir a atteint des proportions intolérables que Hobbes construit son portrait de la nature humaine comme un tourbillon de passions incontrôlées; c'est sur la toile de fond de cet univers qu'il élabore son récit du Léviathan, seule force terrestre capable de stabiliser les attentes de l'avenir.

2021 ◽  
pp. 81-103
Author(s):  
James A. Harris

‘Religion' discusses Hume’s various treatments of religion, particularly in the essay ‘Of Miracles’, Dialogues concerning Natural Religion, and ‘The Natural History of Religion’. Hume's earlier writings show some interesting implications for religion, including A Treatise of Human Nature and the essay ‘Of National Characters’. Looking at ‘Of Miracles’ shows that Hume’s theme was not the possibility of miracles as such, but rather the rational grounds of belief in reports of miracles. Considering the Dialogues emphasizes the distinction between scepticism and atheism. Meanwhile, ‘Natural History’ emphasizes Hume’s interest in the dangerous moral consequences of monotheism. What is the future for religion? Perhaps Hume was unlikely to have supposed that his writings would do anything to reduce religion’s hold on the vast majority of human beings.


Author(s):  
Ian Shapiro

Every political philosophy takes for granted a view of human nature, and every view of human nature is controversial. Political philosophers have responded to this conundrum in a variety of ways. Some have defended particular views of human nature, while others have sought to develop political philosophies that are compatible with many different views of human nature, or, alternatively, which rest on as few controversial assumptions about human nature as possible. Some political philosophers have taken the view that human nature is an immutable given, others that it is shaped (in varying degrees) by culture and circumstance. Differences about the basic attitudes of human beings toward one another – whether selfish, altruistic or some combination – have also exercised political philosophers. Although none of these questions has been settled definitively, various advances have been made in thinking systematically about them. Four prominent debates concern: (1) the differences between perfectionist views, in which human nature is seen as malleable, and constraining views, in which it is not; (2) the nature/nurture controversy, which revolves around the degree to which human nature is a consequence of biology as opposed to social influence, and the implications of this question for political philosophy; (3) the opposition between self-referential and other-referential conceptions of human nature and motivation – whether we are more affected by our own condition considered in itself, or by comparisons between our own condition and that of others; and (4) attempts to detach philosophical thought about political association from all controversial assumptions about human nature.


2014 ◽  
Vol 27 (1) ◽  
pp. 13-34 ◽  
Author(s):  
Kathryn Tabb

This paper makes a case for the centrality of the passion of curiosity to Hobbes’s account of human nature. Hobbes describes curiosity as one of only a few capacities differentiating human beings from animals, and I argue that it is in fact the fundamental cause of humanity’s uniqueness, generating other important difference-makers such as language, science and politics. I qualify Philip Pettit’s (2008) claim that Hobbes believes language to be the essence of human difference, contending that Pettit grants language too central a place in Hobbes’s psychology. Language is, for Hobbes, a technology adopted on account of curiosity. Further, curiosity is necessary not only for linguistic but also for scientific activity. Only after what he calls original knowledge has been gathered are names employed to generate the conditional propositions that constitute science. Finally, curiosity can resolve another puzzle of Hobbesian psychology that Pettit leaves unanswered: our tendency towards strife. Hobbes believes that insofar as human beings have an implacable hunger for knowledge of the future, we are unable to rest content with present gains and must always aspire to secure the best possible outcome for ourselves.


2016 ◽  
Vol 78 (2) ◽  
pp. 295-297
Author(s):  
Daniel Tanguay

I read Beiner's book as the intellectual biography of someone who is both a witness and actor in the contemporary renewal of political philosophy. This is why, in the reflections that follow, I focus not on his perspicacious analyses of the various authors treated in the book, but rather on the manner in which he understands the nature of this renewal and the future of the discipline itself. My reflections are based in a fundamental agreement with the definition of philosophy defended in this work. Political philosophy is a discipline that reflects on the ends of human life in order to rank and to judge them. This is why, according to Beiner, political philosophy has the ambition to present totalizing views of human nature (14).


Author(s):  
Allan Arkush

A Jewish disciple of Leibniz and Wolff, Mendelssohn strove throughout his life to uphold and strengthen their rationalist metaphysics while sustaining his ancestral religion. His most important philosophic task, as he saw it, was to refine and render more persuasive the philosophical proofs for the existence of God, providence and immortality. His major divergence from Leibniz was in stressing that ‘the best of all possible worlds’, which God had created, was in fact more hospitable to human beings than Leibniz had supposed. Towards the end of his life, the irrationalism of Jacobi and the critical philosophy of Kant shook Mendelssohn’s faith in the demonstrability of the fundamental metaphysical precepts, but not his confidence in their truth. They would have to be sustained by ‘common sense’, he reasoned, until future philosophers succeeded in restoring metaphysics to its former glory. While accepting Wolff’s teleological understanding of human nature and natural law, Mendelssohn placed far greater value on human freedom and outlined a political philosophy that protected liberty of conscience. His philosophic defence of his own religion stressed that Judaism is not a ‘revealed religion’ demanding acceptance of particular dogmas but a ‘revealed legislation’ requiring the performance of particular actions. The object of this divine and still valid legislation, he suggested, was often to counteract forces that might otherwise subvert the natural religion entrusted to us by reason. To resolve the tension between his own political liberalism and the Bible’s endorsement of religious coercion, Mendelssohn argued that contemporary Judaism, at any rate, no longer acknowledges any person’s authority to compel others to perform religious acts.


Author(s):  
Aslı Güneş Gölbey ◽  
Ayşenur Kaylı

With the uncontrollable population growth in the cities, the rising need for settlement has increased the needs of the cities, as well as making the cities consumption centres. The housing intensity of urbanization were damaged at first, then the farms and agricultural production areas in the city periphery, and then it directly affected the natural resources such as air, water, soil, flora, and fauna. However, nature did not remain unresponsive to these events and responded to human beings with various natural disasters. Eventually, the human violence on nature has turned into the abuse nature exerts on human beings, with disasters such as earthquakes, floods, landslides, and fire as a kind of revenge of nature. The future of humanity becomes dependent on reconciliation with nature and adaptation to a sustainable lifestyle. This chapter examines the violence between human nature and urbanization with its causes and possible consequences and offers reconciliation suggestions for a sustainable life.


2021 ◽  
Vol 4 (12) ◽  
Author(s):  
Xiaodan Wang ◽  
Zhuoyuan Zhang

The study of Marx and Engels' educational thought has experienced different stages in China, different stages show different characteristics, and has made some progress in the aspects of “human nature”, “all-round development of human beings”, “the combination of education and productive labor”, “the relationship between education and various social phenomena”, and “the thought of moral education”. Looking forward to the future, the study of Marx and Engels' educational thought in China should be further carried out: the depth of text research, the strengthening of academic research, the emphasis of method research and the deepening of cross-research.


2020 ◽  
pp. 3-17
Author(s):  
F Stuart Chapin

This chapter describes a stewardship framework that would enable society to shift from a pathway of planetary degradation toward sustainability. During the time since about 1950—a blink of an eye in geological terms—the burning of fossil fuels has radically changed Earth’s metabolism. It’s not too late to fix this problem. Understanding and realigning the interactions between people and the rest of nature is the greatest and most urgent societal challenge faced by humanity. Both the causes and potential solutions to global problems are deeply rooted in human nature. Human beings are endowed with instincts to both compete for resources and care for others and cooperate so that all people may thrive together. Stewardship enables people to shape physical, biological, and social conditions to benefit both people and nature so that both may flourish.


2014 ◽  
Vol 7 (2) ◽  
pp. 136-151 ◽  
Author(s):  
Sung-Ae Lee

To displace a character in time is to depict a character who becomes acutely conscious of his or her status as other, as she or he strives to comprehend and interact with a culture whose mentality is both familiar and different in obvious and subtle ways. Two main types of time travel pose a philosophical distinction between visiting the past with knowledge of the future and trying to inhabit the future with past cultural knowledge, but in either case the unpredictable impact a time traveller may have on another society is always a prominent theme. At the core of Japanese time travel narratives is a contrast between self-interested and eudaimonic life styles as these are reflected by the time traveller's activities. Eudaimonia is a ‘flourishing life’, a life focused on what is valuable for human beings and the grounding of that value in altruistic concern for others. In a study of multimodal narratives belonging to two sets – adaptations of Tsutsui Yasutaka's young adult novella The Girl Who Leapt Through Time and Yamazaki Mari's manga series Thermae Romae – this article examines how time travel narratives in anime and live action film affirm that eudaimonic living is always a core value to be nurtured.


Author(s):  
Alan L. Mittleman

This chapter moves into the political and economic aspects of human nature. Given scarcity and interdependence, what sense has Judaism made of the material well-being necessary for human flourishing? What are Jewish attitudes toward prosperity, market relations, labor, and leisure? What has Judaism had to say about the political dimensions of human nature? If all humans are made in the image of God, what does that original equality imply for political order, authority, and justice? In what kinds of systems can human beings best flourish? It argues that Jewish tradition shows that we act in conformity with our nature when we elevate, improve, and sanctify it. As co-creators of the world with God, we are not just the sport of our biochemistry. We are persons who can select and choose among the traits that comprise our very own natures, cultivating some and weeding out others.


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