Natural Sovereignty and Omnipotence in Hobbes’s Leviathan

2021 ◽  
pp. 193-212
Author(s):  
A.P. Martinich
Keyword(s):  
Seventeenth Century ◽  
Human Beings ◽  
Easy Answer ◽  
Do So

According to Hobbes, God is a natural sovereign because of his omnipotence, not because of his goodness or creation. The relation between power and kingship is also expressed in the idea of Yahweh as a warrior god, for example in Deuteronomy and the Book of Psalms. Kings, “mortal gods,” need power to protect their subjects and could only do so if they had properties similar to those attributed to God. In the seventeenth-century, intellectuals sometimes made God the model for human sovereigns, and sometimes the reverse. Since both God and human sovereigns are owed obedience, a troubling question arises: “Should human beings obey God or their sovereign if there is a conflict?” Hobbes has an easy answer. God commands people to obey their human sovereign. Arash Abizadeh’s interpretation that God is a person by fiction is refuted.

Bringing Rain and Protection

2017 ◽  
Author(s):  
Barend J. ter Haar
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Local Community ◽  
Northern China ◽  
Supreme Deity ◽  
Do So

Deities were thought to help and protect people, heal them from illnesses, and sometimes also to punish them. And yet, a worshipper was not free to decide what to ask for, but had to work within a collectively created and transmitted paradigm of expectations of the deity. In Northern China, Lord Guan was often requested to provide rain, and everywhere he was asked to assist in the fight against demons and other types of outsiders (barbarians, rebels, or otherwise), or even appeared of his own accord to do so. From the early seventeenth century onwards, Guan Yu was seen as the incarnation of a dragon executed at the command of the Jade Emperor for bringing rain out of compassion to a local community sentenced to extinction by the supreme deity. Finally, his loyal image inspired his rise as a God of Wealth in the course of the eighteenth century.

Thinking technology for the Anthropocene: encountering 3D printing through the philosophy of Gilbert Simondon

2017 ◽  
Vol 24 (4) ◽  
pp. 539-554 ◽  
Author(s):  
Tom Roberts
Keyword(s):  
3D Printing ◽  
Human Beings ◽  
Anthropogenic Change ◽  
Technological Processes ◽  
The Earth ◽  
The Social ◽  
Human Thinking ◽  
The Moment ◽  
Gilbert Simondon ◽  
Do So

The notion that the Earth has entered a new epoch characterized by the ubiquity of anthropogenic change presents the social sciences with something of a paradox, namely, that the point at which we recognize our species to be a geologic force is also the moment where our assumed metaphysical privilege becomes untenable. Cultural geography continues to navigate this paradox in conceptually innovative ways through its engagements with materialist philosophies, more-than-human thinking and experimental modes of ontological enquiry. Drawing upon the philosophy of Gilbert Simondon, this article contributes to these timely debates by articulating the paradox of the Anthropocene in relation to technological processes. Simondon’s philosophy precedes the identification of the Anthropocene epoch by a number of decades, yet his insistence upon situating technology within an immanent field of material processes resonates with contemporary geographical concerns in a number of important ways. More specifically, Simondon’s conceptual vocabulary provides a means of framing our entanglements with technological processes without assuming a metaphysical distinction between human beings and the forces of nature. In this article, I show how Simondon’s concepts of individuation and transduction intersect with this technological problematic through his far-reaching critique of the ‘hylomorphic’ distinction between matter and form. Inspired by Simondon’s original account of the genesis of a clay brick, the article unfolds these conceptual challenges through two contrasting empirical encounters with 3D printing technologies. In doing so, my intention is to lend an affective consistency to Simondon’s problematic, and to do so in a way that captures the kinds of material mutations expressive of a particular technological moment.

Image in the Making

2021 ◽  
Author(s):  
Katherine Thomson-Jones
Keyword(s):  
Digital Technology ◽  
Digital Age ◽  
Digital Art ◽  
Digital Tools ◽  
Human Beings ◽  
Video Installation ◽  
Art Form ◽  
Fundamental Distinction ◽  
Net Art ◽  
Do So

Human beings have always made images, and to do so they have developed and refined an enormous range of artistic tools and materials. With the development of digital technology, the ways of making images—whether they are still or moving, 2D or 3D—have evolved at an unprecedented rate. At every stage of image making, artists now face a choice between using analog and using digital tools. Yet a digital image need not look digital; and likewise, a handmade image or traditional photograph need not look analog. If we do not see the artist’s choice between the analog and the digital, what difference can this choice make for our appreciation of images in the digital age? Image in the Making answers this question by accounting for the fundamental distinction between the analog and the digital; by explicating the technological realization of this distinction in image-making practice; and by exploring the creative possibilities that are distinctive of the digital. The case is made for a new kind of appreciation in the digital age. In appreciating the images involved in every digital art form—from digital video installation to net art to digital cinema—there is a basic truth that we cannot ignore: the nature and technology of the digital expands both what an image can be as an image and what an image can be for us.

The Head, the Hand, and Matter: New Materialism and the Politics of Knowledge

2018 ◽  
Vol 35 (7-8) ◽  
pp. 49-72 ◽  
Author(s):  
Paul Rekret
Keyword(s):  
Social Relations ◽  
Social Constructivism ◽  
New Materialism ◽  
Political Agency ◽  
Human Beings ◽  
Counter Narrative ◽  
Karen Barad ◽  
Material Turn ◽  
Material Conditions ◽  
Do So

This article seeks to examine the political connotations of a recent ‘material turn’ in social and political theory and its implications for theorizations of political agency. ‘New materialist’ theories are premised upon transcending the limits which social constructivism places upon thought, viewed as a reification of the division of subject and object and so a hubristic anthropocentrism which places human beings at the centre of social existence. Yet new materialist theories have tended to locate the conditions of the separation of mind and world they seek to overcome upon the terrain of epistemic or ethical error. By taking the work of Quentin Meillassoux, Jane Bennett and Karen Barad as exemplary, this article contends that new materialist theories not only fall short of their own materialist pretensions insofar as they do not interrogate the material conditions of the separation of the mental and material, but that the failure to do so has profound repercussions for the success of their accounts of political agency. This essay seeks to offer a counter-narrative to new materialist theories by situating the hierarchy between thought and world as a structural feature of capitalist social relations.

Belief in the Human

2018 ◽  
pp. 250-281
Author(s):  
Ethan H. Shagan
Keyword(s):  
Seventeenth Century ◽  
Social World ◽  
Human Beings ◽  
The Social ◽  
New Ideas ◽  
Suspension Of Disbelief

This chapter cites Samuel Taylor Coleridge's concept of the “willing suspension of disbelief” in order to describe the timeless process by which human beings believe in their own creations. As seen before, Europeans influenced by new ideas in the seventeenth century were freed to believe in spiritual objects in much the same way they believed in mundane ones, as acts of sovereign judgment. With the category so perforated, there was no intrinsic reason why belief had to remain bound to objects judged “true” in a transcendent or universal sense; it might also alight upon objects judged true in more provisional or instrumental ways. Crucially, this included the social world: ephemeral human creations, the ideas and things that humans themselves make.

Natural law

2011 ◽  
Author(s):  
Annabel S. Brett
Keyword(s):  
Seventeenth Century ◽  
Moral Philosophy ◽  
Animal Behavior ◽  
Natural Law ◽  
Thomas Hobbes ◽  
Social Perspective ◽  
Individual Agency ◽  
The Social ◽  
Do So ◽  
Scholastic Tradition

This chapter explores the concept of natural law, turning first to the Protestant milieu. Alterity—what would in the seventeenth century come to be theorized, and problematized, as “sociability”—is the dominant mood of the humanist and Protestant handling of natural law. It is there even in Thomas Hobbes, whose natural law coincides with moral philosophy and concerns the sphere of one's actions in respect of others. However, the Catholic scholastic tradition presents a very different framing of natural law, one that centers on individual agency and regulates the behavior of individual agents in their aspect as beings of a particular kind. While authors in this tradition grapple equally with the question of animal behavior in relation to law, they do not do so from the social perspective that characterizes Protestant humanist Aristotelians and jurists.

Epilogue and Conclusion

2021 ◽  
pp. 268-272
Author(s):  
Sarah Mortimer
Keyword(s):  
Seventeenth Century ◽  
Human Nature ◽  
Religious Belief ◽  
Natural Law ◽  
Political Thought ◽  
Political Authority ◽  
Historical Change ◽  
Human Beings ◽  
Hugo Grotius ◽  
The Church

This chapter draws together the themes of the book and looks forward to the later-seventeenth century. It argues that for much of the sixteenth century politics was subordinate to religion; temporal authorities needed the additional sanctions provided by religious belief if they were to exert any power over the consciences of individuals. The effect was to entangle temporal power in the deepening conflicts over religious truth, and thus to reveal the brittleness of any conception of political authority which relied on the support of the Church. At the same time, older traditions of political thought did not go away and often became stronger. The circulation of classical ideas, the discovery of new peoples, the growing interest in historical change and development all suggested alternative ways of legitimizing political power, often using natural law and avoiding any reliance on specifically Christian commitments. What happened in the early-seventeenth century, and most obviously in the writing of Hugo Grotius, was a move not only to ground political society in a particular conception of human nature (conceived of juridically, as a source of rights and obligations) but also to detach Christianity from that view of human nature. It was this understanding of human beings which enabled the development of a social contract tradition through the seventeenth century and beyond, and became an important source for modern liberalism. The questions it raised would help to shape the thought of the next century.

Human Life as a State of Mediocrity in John Locke

2021 ◽  
pp. 85-105
Author(s):  
Giuliana Di Biase
Keyword(s):  
Seventeenth Century ◽  
John Locke ◽  
Human Life ◽  
Human Condition ◽  
Early Church ◽  
Human Beings ◽  
Church Fathers ◽  
Perfect Knowledge ◽  
Further Development ◽  
The Church

This chapter investigates the genesis and evolution of Locke’s idea of human life as a “state of mediocrity”. While this idea had ancient roots going back to the early Church fathers, it remained current in the seventeenth century where mediocrity was generally equated with a condition of partial ignorance and imperfection. Locke’s account of it is original; while life is a time of mediocrity, death opens the way to the extremes of eternal misery or eternal happiness. Initially, inspired by the Church fathers, Locke conceived of human life as a condition of intellectual mediocrity. Subsequently, and arguably prompted by his reading of the pessimistic outlooks of Nicole and Pascal, he redefined the state of mediocrity in more optimistic terms: humans are naturally suited to their mediocre state. A further development of his conception of mediocrity, again involving a partial rethinking of the human condition, can be found in the Essay, where Locke represents mediocrity as an imperfect state of insatiable desire. It is redeemed, however, by the ability of living human beings to attain perfect knowledge of morality.

Universal language

2018 ◽  
Author(s):  
Donald Rutherford
Keyword(s):  
Seventeenth Century ◽  
Chinese Characters ◽  
Human Beings ◽  
Modern Logic ◽  
Original Language ◽  
International Language ◽  
Universal Language ◽  
Philosophical Language

Most often associated with attempts to establish an international language such as Esperanto, the idea of a universal language is rooted in the biblical claim of an original language common to all human beings. The idea received its most thorough investigation during the seventeenth century. Drawing on the example of Chinese characters, early schemes involved a system of written signs that would allow communication between speakers of different languages. Later thinkers argued for the importance of an ideal ‘philosophical language’ in which the structure of signs exactly mirrored the structure of reality. While such projects fell short of their authors’ expectations, their influence can be discerned in the formalisms of modern logic and science.

Eugenics

2018 ◽  
Author(s):  
M. Isabel Gardett
Keyword(s):  
Charles Darwin ◽  
Human Beings ◽  
Human Race ◽  
Francis Galton ◽  
The Right ◽  
Stated Purpose ◽  
Do So

Eugenics is the attempt to improve human traits through intervention in genetic lines, generally for the stated purpose of increasing the proportion of so-called positive human traits and decreasing the proportion of (or eliminating) so-called negative traits. The term "eugenic" was originally coined by Francis Galton (half-cousin to Charles Darwin) in his book Inquiries into Human Faculty and its Development (1883). Galton also laid out the approaches to eugenic manipulation that would become common, focusing on them especially in the last chapter of his autobiography, "Race Improvement." In particular, he advocated that those "afflicted by lunacy, feeble-mindedness, habitual criminality, and pauperism" should not be allowed to propagate freely. Eugenicists generally embraced Galton’s belief that human beings have a "duty" to improve the human race by genetically promoting the "higher" human qualities such as beauty, intelligence, and morality, although how to do so has always been a matter of debate, even among advocates—as has the perhaps more consequential debate over who has the right to determine which are "higher" and "lower" qualities, or "desirable" and "undesirable" traits.

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