Cassius Dio on Perusia: A Study in Human Nature During Civil War

2021 ◽  
pp. 336-362
Keyword(s):  
2008 ◽  
Vol 70 (2) ◽  
pp. 190-220 ◽  
Author(s):  
Nicholas Dungey

AbstractThomas Hobbes sought a reconstruction of philosophy, ethics, and politics that would end, once and for all, the bitter disputes that led to the English Civil War. This reconstruction begins with the first principles of matter and motion and extends to a unique account of consent and political obligation. Hobbes intended to produce a unified philosophical system linking his materialist account of human nature to his moral and political theory. However, his materialism gives rise to a set of perceptions, imagination, and desires that contribute to the chaos of the state of nature. The sort of person that emerges from Hobbes's materialist anthropology is unlikely to be able to make the necessary agreements about common meaning and language that constitute the ground of the social contract. Therefore, Hobbes's materialism frustrates the very purpose for which it is conceived.


Author(s):  
Christopher Grasso

Teacher, Preacher, Soldier, Spy: The Civil Wars of John R. Kelso is an account of an extraordinary nineteenth-century American life. A schoolteacher and Methodist preacher in Missouri, in the Civil War Kelso earned fame fighting rebel guerrillas. Seeking personal revenge as well as defending the Union, he vowed to slay twenty-five rebels with his own hand, and when he did so he was elected to Congress. In the House of Representatives during Reconstruction, he was one of the first to call for the impeachment of President Andrew Johnson. After his term in Congress, personal tragedy drove him west, where he became a freethinking lecturer and author, an atheist, a spiritualist, and, before his death in 1891, an anarchist. John R. Kelso was many things. He was also a strong-willed son, a passionate husband, and a loving and grieving father. The Civil War remained central to his life, challenging his notions of manhood and honor, his ideals of liberty and equality, and his beliefs about politics, religion, morality, and human nature. Throughout his life, too, he fought private wars—not only against former friends and alienated family members, rebellious students and disaffected church congregations, political opponents and religious critics, but also against the warring impulses in his own complex character. His life story, moreover, offers a unique vantage upon dimensions of nineteenth-century American culture that are usually treated separately: religious revivalism and political anarchism; sex, divorce, and Civil War battles; freethinking and the Wild West.


Moreana ◽  
2011 ◽  
Vol 48 (Number 183- (1-2) ◽  
pp. 37-71
Author(s):  
Gerard Wegemer

This analysis argues that Thomas More’s Richard III is a work of what Cicero would call studia humanitatis, designed to educate “first citizens” about human nature, the requirements of political life, and the arts needed to fashion justice, liberty, peace, and prosperity. Special attention is given to More’s use of Ciceronian vocabulary (respublica, humanitas, libertas, princeps, privates, fides, consilium) and the vocabulary of centuries-old London institutions (mayor, sheriff, alderman, recorder, independent courts, sanctuary, “senate,” “forum”). The article ends with a summary of young More’s solutions to England’s problems of civil war.


2015 ◽  
Vol 17 ◽  
pp. 183-204
Author(s):  
Michał Pospiszyl

This paper consists of three parts. The first is devoted to the role of the Athenian plague in Thucydides’ History of the Peloponnesian War. There are indications that the civil war that broke out in the country, weakened by plague, was not simply the result of a historical and degraded human nature. Instead of using evil human nature as the key for understanding each social conflict, I suggest interpreting the Athenian civil war (stasis) as a symptom of non-egalitarian social relations. The  second part of the paper is devoted to the birth of modern capitalism and the analysis of Thomas Hobbes’ philosophy. An English philosopher, Hobbes not only translated The History of the Peloponnesian War, but was also an author who treated the reality of modern civil wars as a principal point of reference. Hobbes created his philosophy mainly as a result of fearing a conflict that could undermine the existing division of power and wealth. The result of this fear was a mechanism that I refer to as the paradox of sovereign power. It was a process during which the authority that had been established to defend society against lawlessness and chaos dominated the social life, not respecting existing laws and customs, and thus creating the very world it was supposed to protect the people from. The third part is devoted to Walter Benjamin’s criticism of sovereign power. Observing the same processes as Hobbes did, the German philosopher viewed them from the inside (i.e., from the perspective of the victims of modern progress, the same view that aroused fear in the author of Leviathan). Benjamin argued that the social order established at the threshold of modernity was built on unlawful violence (primitive accumulation) and that the condition for its duration was the permanent reproduction of this lawlessness (hence, the thesis of the state of emergency, which has become the rule). According to Benjamin, this vicious circle of violence can only be escaped by recovering the memory of folk traditions, past class struggles, lost revolutions and social systems that, like the Paris Commune, pose the possibility of life liberated from the yoke.


Author(s):  
Laurie M. Johnson

This chapter discusses Thucydides' and Hobbes's ideas of human nature, which are often said to be very similar. International relations theorists are just as much prone to this mistake as others, referring to Thucydides, as they do to Hobbes, as a “realist.” Hobbes's view is close to the view of the famous “Athenian thesis” repeated throughout Thucydides' History of the Peloponnesian War. That thesis is similar in many ways to the realist thesis, claiming that human beings are universally selfish and always motivated by fear, honor, and interest. Since they are compelled by their passions, they are not to be blamed for their actions, and, as Thucydides' character Diodotus points out, they can be controlled only through superior power and brute force. However, the chapter argues that, in contradiction to the Athenian thesis, Thucydides' overall treatment of human nature proves that it is not so uniform and that passions do not force people to act. Individuals are responsible for their actions, capable of reason, and therefore guilty when they allow their passions to overcome their good sense. In Thucydides' view, political problems cannot be permanently solved, because there are elements in human nature that cannot be manipulated. While Thucydides depicts the bloodthirsty violence of civil war as well as genocidal international warfare as products of the extreme pressures of war, Hobbes sees them as events that take place whenever there is no power strong enough to prevent them.


2020 ◽  
Author(s):  
Caroline A. Hartzell ◽  
Matthew Hoddie
Keyword(s):  

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