Leviathan

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Thomas Hobbes (1588-1679) was born in Malmesbury. Entering Magdalen Hall, Oxford, in 1603, he took his degree in 1608 and became tutor to the eldest son of Lord Cavendish of Hardwick, afterwards the Earl of Devonshire; his connection with this family was life-long. His first interest was in the classics, and his first published work a translation of Thucydides, in 1628. An interest in science and philosophy soon developed, heightened by extended travels in Europe in 1629-31 and 1634-37. This led to his great project of a political science. His first verson of this, The Elements of Law, Natural and Politic, was privately circulated in 1640, when Parliament was hotly disputing the king’s powers, and Hobbes fled to Paris, where he stayed for eleven years.

A second version, De Cive, was published in 1642, and the third, Leviathan—the crowning achievement of his political science—in 1651. It was so influential that it came under widespread attack and was in danger of condemnation by the House of Commons. Hobbes perforce lived quietly and published little more on political matters. At the age of eighty-four he composed an autobiography in Latin verse, and within the next three years translated the whole of Homer’s Odyssey and Iliad.

出版者:Penguin Classics
作者:Thomas Hobbes
出品人:
页数:736
译者:
出版时间:1982-02-25
价格:GBP 8.99
装帧:Paperback
isbn号码:9780140431957
丛书系列:
图书标签:
  • 霍布斯 
  • 政治哲学 
  • Hobbes 
  • 政治学 
  • 哲学 
  • 政治 
  • 利维坦 
  • Politics 
  •  
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“During the time men live without a common Power to keep them all in awe, they are in that condition which is called Warre”

Written during the turmoil of the English Civil War, Leviathan is an ambitious and highly original work of political philosophy. Claiming that man’s essential nature is competitive and selfish, Hobbes formulates the case for a powerful sovereign—or “Leviathan”—to enforce peace and the law, substituting security for the anarchic freedom he believed human beings would otherwise experience. This worldview shocked many of Hobbes’s contemporaries, and his work was publicly burnt for sedition and blasphemy when it was first published. But in his rejection of Aristotle’s view of man as a naturally social being, and in his painstaking analysis of the ways in which society can and should function, Hobbes opened up a whole new world of political science.

Based on the original 1651 text, this edition incorporates Hobbes’s own corrections, while also retaining the original spelling and punctuation, to read with vividness and clarity. C. B. Macpherson’s introduction elucidates one of the most fascinating works of modern philosophy for the general reader.

For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

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霍布斯的论证非常有逻辑,注意到了很多可能反驳的地方,值得学习。 1.自然状态。(十三章) 霍布斯对自然状态的论证是从人性角度出发的,他认为人有三种欲望,使之争斗:竞争、猜忌、荣誉。 分别代表着利益获得、利益损失(安全)、心理优越。 霍布斯自然状态的前提假设是平等...  

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霍布斯的逻辑 《利维坦》这本书是霍布斯描述的一种关于“国家”的构想。他的逻辑是:1、基于人性,如果没有强力的约束,人类一定会陷入无休止的暴力内乱;2、人们当然会遵循自然法,其中第二自然法似乎特别重要:“在别人也愿意这样做的条件下,当一个人为了和平与自卫的目的认...  

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没看原著之前,在一些材料那里了解到,霍布斯主张人性本恶,在没有国家维持秩序之前的“自然状态”里,“人对人是狼”,什么规则都没有,只有弱肉强食,丛林法则。当时我想,霍布斯究竟多弱智才会把人类描述得如此猪狗不如,要知道自然界中最凶残的动物都不至于会与同类处在长...  

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昨天忽然想到了前一段时间读《伯罗奔尼撒战争史》时注意到的:《利维坦》中的某些话是直接从修昔底德那里抄来的。不加引号地引用别人的话这种事情霍布斯干得熟极而流,施特劳斯在《霍布斯的政治哲学》中指出了他对亚里士多德大段大段的“借鉴”。此外,我也曾挑出了他跟柏拉图...  

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人的本性是利己,所谓的利他来自两个原因:一是,如果你的利己行为伤害了他人的利益,会遭到他人的打击,这会导致利己的失败,所以有时候为了达到利己的目的,必须利他;二是,一个人利己的能力有限,团结了更多人就有更大的力量来实现利己。 国家和保险公司的性质有点像。我们...  

用户评价

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真的不是太看得进去!

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收了一本

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给5星不是因为我同意他的观点,而是从他那个时代来看这本书,真是大胆、创新。不过十七世纪的英语真是好累啊朋友。Also, did Mao read this? 可怕。

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And how is he desperate yet hopeful about human condition all the times, how his agony and conflicts show from these letters.

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5 Of Reason and Science. 11 Of the Difference of Manners. 13 Of the Natural Condition of Mankind as Concerning Their Felicity, and Misery. 14 Of the First and Second Natural Laws, and of Contracts.

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