New Volume: Interpreting Hobbes’s Political Philosophy, edited by S. A. Lloyd (Cambridge University Press)

S. A. Lloyd (ed.) (2019): Interpreting Hobbes’s Political Philosophy, Cambridge University Press

The essays in this volume provide a state-of-the-art overview of the central elements of Hobbes’s political philosophy and the ways in which they can be interpreted. The volume’s contributors offer their own interpretations of Hobbes’s philosophical method, his materialism, his psychological theory and moral theory, and his views on benevolence, law and civil liberties, religion, and women. Hobbes’s ideas of authorization and representation, his use of the ‘state of nature’, and his reply to the unjust ‘Foole’ are also critically analyzed. The essays will help readers to orient themselves in the complex scholarly literature while also offering groundbreaking arguments and innovative interpretations. The volume as a whole will facilitate new insights into Hobbes’s political theory, enabling readers to consider key elements of his thought from multiple perspectives and to select and combine them to form their own interpretations of his political philosophy.

Essays

  1. Methodologies of interpreting Hobbes: historical and philosophical, Adrian Blau
  2. Hobbes’s political-philosophical project: science and subversion, A. P. Martinich
  3. Hobbes’s philosophical method and the passion of curiosity, Gianni Paganini
  4. Hobbes, life, and the politics of self-preservation: the role of materialism in Hobbes’s political philosophy, Samantha Frost
  5. Human nature and motivation: Hamilton versus Hobbes, Michael J. Green
  6. On benevolence and love of others, Gabriella Slomp
  7. Interpreting Hobbes’s moral theory: rightness, goodness, virtue, and responsibility, S. A. Lloyd
  8. Interpreting Hobbes on civil liberties and rights of resistance, Susanne Sreedhar
  9. Hobbes and Christian belief, Johann Sommerville
  10. Hobbes on persons and authorization, Paul Weithman
  11. The character and significance of the state of nature, Peter Vanderschraaf
  12. Hobbes’s confounding Foole, Michael Byron
  13. ‘Not a woman-hater’, ‘no rapist’, or even inventor of ‘the sensitive male’? Feminist interpretations of Hobbes’s political theory and their relevance for Hobbes studies, Eva Odzuck
  14. The productivity of misreading: interpreting Hobbes in a Hobbesian contractarian perspective, Luc Foisneau

Hobbes Studies: Special Issue

Hobbes Studies Volume 32, Issue 1, 2019
Special Issue: The Reception of Hobbes in Germany


A new issue of Hobbes Studies is now available containing the following articles:

Celi Hirata: Subject and Subjectivity in Hobbes and Leibniz

Nathaniel Boyd: The Reception of Hobbes in Germany and the Holy Roman Empire

Daniel Eggers: Hobbes, Kant, and the Universal ‘right to all things’, or Why We Have to Leave the State of Nature

Edgar Straehle: The Problem of Sovereignty: Reading Hobbes through the Eyes of Hannah Arendt

Dirk Brantl: Recent Trends in German Hobbes Scholarship

Olaf Asbach De cive / Vom Bürger, written by Thomas Hobbes

New chapter on Oakeshott’s and Strauss’s Hobbes

McIlwain D. (2019) The Philosophical Intention and Legacy of Hobbes. In: Michael Oakeshott and Leo Strauss. Recovering Political Philosophy. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-13381-8_5

Abstract: Michael Oakeshott’s engagement with Leo Strauss on Hobbes is known to be an important part of Oakeshott’s development as a thinker, but the extent to which the Hobbes chapter of Strauss’s Natural Right and History forms a response to Oakeshott’s “Introduction to Leviathan” is less well known. McIlwain argues that when taken with Oakeshott’s rejoinder in “The Moral Life in the Writings of Thomas Hobbes” this constitutes the rudiments of a dialogue. Participating in the scholarly return to Hobbes in the 1930s, both thinkers approached Hobbes’s thought on moral grounds. The chapter examines and compares the divergent interpretations in which Strauss detected the origins of modern technological mindset in Hobbes while Oakeshott presented Hobbes as securing the non-substantive civil autonomy for a Renaissance individuality.

New article on Hobbes’s philosophy of science

https://plato.stanford.edu/entries/hobbes-science/

A new entry by Marcus Adams on Hobbes’s philosophy of science in the Stanford Encyclopedia of Philosophy (SEP). Content:

  1. The Criteria for Scientific Knowledge
  2. The Use of Mathematics and Hypotheses in Scientific Explanations
  3. Hobbes on Experimentation: Conflict with Robert Boyle and the Royal Society
  4. The Prospects for a Science of Civil Philosophy
    Bibliography

New Article: The Political Theology of Betrayal: Hobbes’ Uzzah, and Schmitt’s Hobbes

Feisal G. Mohamed (2018): The Political Theology of Betrayal: Hobbes’ Uzzah, and Schmitt’s Hobbes, in: Journal for Early Modern Cultural Studies, Vol. 18, No. 2, 11-33.

Abstract

Carl Schmitt’s interest in the writings of Thomas Hobbes is widely known, and clearly visible in Political Theology (1922). This essay explores the relationship between these two thinkers, especially surrounding the “protection- obedience axiom” that Schmitt strongly associated with Hobbes. As is apparent in Hobbes’ responses to the story of Uzzah, protection and obedience are more complex in his writings than might first appear. This essay considers these responses alongside those of John Donne, Richard Hooker, and Lancelot Andrewes. Schmitt tends to overlook this complexity, even as he comes to similar conclusions on the loyal subject’s exposure to the sovereign’s arbitrary violence. We will see that Schmitt is ambivalent about Hobbes, associating him with the advent of legal positivism, the strain of legal theory against which he continually strives. If Political Theology enlists Hobbes as an ally, then, it is on the point of methodology propping up Schmitt’s central argument: that political theory must be grounded in a sociology of the concept of sovereignty.

New Article: Materialism and Right Reason in Hobbes’s Political Treatises: A Troubled Foundation for Civil Science

Andrea Bardin (2019): Materialism and Right Reason in Hobbes’s Political Treatises: A Troubled Foundation for Civil Science, in: History of Political Thought, Vol. 40, No. 1, pp. 85-110

Abstract

After abandoning the approach taken in The Elements of Law, Hobbes used De Cive to establish his new civil science on a materialist basis, thus challenging the dualist foundations of Descartes’s mechanical philosophy. This shift is analysed here with close reference to the discontinuity in Hobbes’s use of the concepts of ‘laws of nature’ and ‘right reason’. The article argues that, the descriptive nature of mechanics notwithstanding, De Cive’s foundational aim left civil science with the normative task of producing its own material conditions of possibility until, in Leviathan, Hobbes went as far as reconsidering Plato’s philosophical commitment to political pedagogy.

New Article: Hobbes’s great divorce. Civil religion in comparative and historical perspective

Jeremy Kleidosty (2019): Hobbes’s great divorce. Civil religion in comparative and historical perspective, in: Intellectual History Review, Vol. 29, No. 1

https://doi.org/10.1080/17496977.2019.1546444

Abstract

Thomas Hobbes’s Leviathan is well known for presenting a political philosophy based on a mechanistic account of human beings that offers the pain–pleasure response (or the peace–fear response) as a basis on which to make political choices. Although it has been subjected to countless treatments over the centuries, its account of civil religion in Part 3, “Of a Christian Commonwealth”, based on a highly original reading of the Bible, is deserving of further examination. Following an overview of a long line of pagan and later monotheistic Christian and Muslim thinkers who advance the position that religion is a way of civilizing or uniting the masses, including Thucydides, Cicero, Augustine, Ibn Sina (Avicenna), Ibn Rushd (Averroes) and Pomponazzi, amongst others, I argue that Hobbes turns this notion on its head by arguing that religion can cause the de-civilizing of the masses, and indeed can foment civil war, leading him to the solution of separating belief from practice, with the former a solely private matter and the latter the exclusive purview of the state. In its Hobbesian schema, this great divorce of belief and practice – rather than a call for tolerance or pluralism – is sacrifice that is necessary in order to create the religious homogeneity required to sustain the body politic in the form of the great Leviathan.

Six chapters on Hobbes in: Paganini, Curiosity and the Passions of Knowledge

Gianni Paganini (ed.): Curiosity and the Passions of Knowledge from Montaigne to Hobbes, Rome: Accademia Nazionale dei Lincei, Bardi Edizioni, 2018.

  • Gianni Paganini, Hobbes Philosopher of Curiosity, p. 7-36
  • Patricia Springborg, Curiosity, Anxiety and Religion in Thomas Hobbes, p. 287-314
  • Franco Giudice, Conoscenza e curiosità nella teoria ottica di Thomas Hobbes, p. 315-334
  • Daniel Garber, Curiosity, Noveltu, and the Politics of Opinion in Hobbes, p. 335-352
  • S.A. Lloyd, The Moral Assessment of Human Curiosity in Hobbes’s Leviathan, p. 353-374
  • P.-F. Moreau, La curiosité chez Hobbes et Spinoza, p. 375-391

New Article: The natural kingdom of God in Hobbes’s political thought

https://www.tandfonline.com/eprint/ADDWJ7UPN9daUwaYciSQ/full

 

Abstract

In Leviathan, Hobbes outlines the concept of the ‘Kingdome of God by Nature’ or ‘Naturall Kingdome of God’, terms rarely found in English texts at the time. This article traces the concept back to the Catechism of the Council of Trent (1566), which sets forth a threefold understanding of God’s kingdom – the kingdoms of nature, grace, and glory – none of which refer to civil commonwealths on earth. Hobbes abandons this Catholic typology and transforms the concept of the natural kingdom of God to advance a claim often missed by his interpreters: Leviathan-states are the manifestation of a real, not metaphorical, kingdom of God. This argument plays a key role in Leviathan, which identifies the kingdom of God as the Christian doctrine most subject to abuse. Hobbes harshly criticizes Catholic and Presbyterian clergy for claiming to represent God’s kingdom. This claim, he argues, comes with the subversive implication that the church possesses spiritual and temporal authority, and caused great turmoil during the English Civil War. As an alternative, Hobbes points to civil commonwealths as the manifestation of God’s natural kingdom, which is the only form his kingdom currently takes.

New Article: War by Other Means? Incentives for Power Seekers in Thomas Hobbes’s Political Philosophy

Eva Odzuck: War by Other Means? Incentives for Power Seekers in Thomas Hobbes’s Political Philosophy, in: The Review of Politics, Volume 81, Issue 1, pp. 21-46

https://doi.org/10.1017/S0034670518000931

Abstract

The problem of the power seeker is of crucial importance for Hobbes’s political philosophy. While education might aid in changing the behavior of some people, Hobbes is clear that there are limits to the effectiveness of education and that incurable, unsocial power seekers will persist. In my analysis, I ask whether and, if so, how Hobbes can also get these incurable power seekers on board. The result of my findings that Hobbes provides a huge variety of treatments for power seekers, including incentives to betray and exploit their fellow citizens by employing a public gesture of civility, has implications for Hobbes research: it shows the complexity and costs of Hobbes’s “solution” to the problem of war and corrects a widespread developmental hypothesis about the concept of honor in Hobbes’s works. Thereby, it can also enrich a recent diagnosis about the decline of honor in modern societies.