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  1. Hobbes and Religious Freedom.Nicholas Jolley - 2022 - Roczniki Filozoficzne 70 (4):193-211.
    This paper seeks to examine Hobbes’s credentials as a defender of religious freedom along three dimensions. The first section analyzes what might be called Hobbes’s core position on freedom of conscience and worship; it is shown how, by means of a characteristically reductionist strategy, he seeks to persuade the reader that the absolute state allows room for freedom of conscience and worship in all ways that they have reason to care about. The second section turns to Hobbes’s praise of Independency (...)
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  2. El problema de la tolerancia religiosa.Ezequiel Leonardo Szpilard - 2021 - Cuadernos Filosóficos / Segunda Época 17.
    En la tesina hemos examinado el problema de la tolerancia religiosa, a partir de los escritos de Marsilio de Padua, Thomas Hobbes y John Locke. La elección de los pensadores modernos ha respondido a la relevancia de sus contribuciones para la discusión acerca del problema que supone la tolerancia religiosa en la Modernidad.1 La interpretación que hemos propuesto en relación con los aportes de Hobbes, ha permitido considerarlo como un autor que exhortó a la diversidad como una estrategia para la (...)
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  3. Hobbes on the Motives of Martyrs.Alexandra Chadwick - 2018 - In Laurens van Apeldoorn & Robin Douglass (eds.), Hobbes on Politics and Religion. Oxford, UK: Oxford University Press. pp. 79-94.
  4. A. P. Martinich., The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics.Richard A. Talaska - 1996 - International Studies in Philosophy 28 (2):149-151.
  5. Religion and the Fable of Liberalism The Case of Hobbes.Joshua Mitchell - 2008 - Theoria: A Journal of Social and Political Theory 55 (115):1-16.
    Because Hobbes is understood to be a proto-liberal thinker, a great deal hinges on how we understand his writings. Does he contribute to the development of a purely secular political self-understanding, as many liberals today claim? And, by extension, does that mean that liberal thought today best stands on a purely secular foundation? What, then, should we make of the extensive theological speculation throughout his Leviathan ? Here, I argue that to reconcile the seemingly purely secular claims in Leviathan with (...)
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  6. Cómo no hablar de dios. Alcances de Una lectura materialista de las concepciones hobbesianas de lo divino.Cecília Abdo Ferez - 2017 - Cadernos Espinosanos 37:97-123.
    O texto pretende pesquisar diferentes concepções de Deus, na obra de Thomas Hobbes. Em particular, propõe-se pensar, desde uma leitura materialista, o entrecruzamento entre a corporeidade e a nomeação de uma política cristã, cujo cumprimento só seria possível num reino futuro na terra, o "reino de Deus" para vir. Essa escatologia hobbesiana define uma determinada posição cética contra a teologia, que, dado o Deus incognoscível, é vinculada a uma função específica da linguagem, o papel da honra, e a essas palavras (...)
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  7. Hobbes’s agnostic theology before Leviathan.Arash Abizadeh - 2017 - Canadian Journal of Philosophy 47 (5):714-737.
    Prior to 1651, Hobbes was agnostic about the existence of God. Hobbes argued that God’s existence could neither be demonstrated nor proved, so that those who reason about God’s existence will systematically vacillate, sometimes thinking God exists, sometimes not, which for Hobbes is to say they will doubt God’s existence. Because this vacillation or doubt is inherent to the subject, reasoners like himself will judge that settling on one belief rather than another is epistemically unjustified. Hobbes’s agnosticism becomes apparent once (...)
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  8. A. P. Martinich, "The Two Gods of "Leviathan": Thomas Hobbes on Religion and Politics". [REVIEW]Lynn Sumida Joy - 1994 - Journal of the History of Philosophy 32 (2):303.
  9. La idea de religión en Hobbes: su importancia política.Jorge Alfonso - 2011 - Pensamiento 67:389-405.
  10. The Religion of Thomas Hobbes: P. T. GEACH.Peter Geach - 1981 - Religious Studies 17 (4):549-558.
    In G. K. Chesterton's story The Doom of the Darnaways, Lord Darnaway put on the spines of dummy books in his library such empty designations as The Snakes of Ireland and The Religion of Frederick the Great : I too might appear to have chosen a non-subject for this paper. My coming to the contrary conclusion was the unwitting work of the man whom Balliol College employed to give us tutorials in political philosophy. I soon noticed that his interpretation of (...)
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  11. Ideals as Interests in Hobbes's Leviathan: The Power of Mind Over Matter. [REVIEW]Stephen Darwall - 1994 - Philosophical Review 103 (4):748-752.
  12. Review of S. A. Lloyd: Ideals as Interests in Hobbes's Leviathan: The Power of Mind Over Matter[REVIEW]Michael L. Morgan - 1994 - Ethics 105 (1):204-207.
  13. The theological origins of modernity.Michael Allen Gillespie - 1999 - Critical Review: A Journal of Politics and Society 13 (1-2):1-30.
    Most critiques of modernity rest on an inadequate understanding of its complexity. Modernity should be seen in terms of the question that guides modern thought. 77ns is the question of divine omnipotence that arises out of the nominalist destruction of Scholasticism. Humanism, Reformation Christianity, empiricsim, and rationalism are different responses to this question.
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  14. Ideals as lnterests in Hobbes’ Leviathan. [REVIEW]Elizabeth Anderson - 1995 - International Studies in Philosophy 27 (2):123-124.
  15. A History of Atheism in Britain. [REVIEW]Shabbir Akhtar - 1991 - International Studies in Philosophy 23 (1):100-101.
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  16. Concerning “men’s affections to Godward”: Hobbes on the First and Eternal Cause of All Things.R. W. McIntyre - 2016 - Journal of the History of Philosophy 54 (4):547-571.
    hobbes’s views on the existence and nature of God have occasioned much controversy.1 He has been interpreted as holding positions ranging from sincere, if unconventional, Calvinism to out-and-out atheism.2 Of particular interest has been Hobbes’s apparent endorsement of a version of the cosmological argument. Take the following, for example:For he that from any effect he seeth come to pass should reason to the next and immediate cause thereof, and from thence to the cause of that cause, and plunge himself profoundly (...)
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  17. Hobbes on Religion and the Church between "The Elements of Law" and "Leviathan": A Dramatic Change of Direction?Lodi Nauta - 2002 - Journal of the History of Ideas 63 (4):577.
    This article argues that there is much more continuity in Hobbes’s thinking on the church and religion than critics have recognized. I consider three issues which have been taken as prime illustrations of Hobbes’s alleged ‘new departure’ in the Leviathan: the nature and fate of the soul; the character of magic and revelation; and church-state relations. I show that in particular Richard Tuck’s interpretation of Hobbes’s intellecual development is mistaken. There is no ‘fundamental reversal’ or ‘new direction’ in Hobbes’s position, (...)
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  18. The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics.Aloysius Martinich - 1992 - New York: Cambridge University Press.
    As well as being considered the greatest English political philosopher, Hobbes has traditionally been thought of as a purely secular thinker, highly critical of all religion. In this provocative new study, Professor Martinich argues that conventional wisdom has been misled. In fact, he shows that religious concerns pervade Leviathan and that Hobbes was really intent on providing a rational defense of the Calvinistic Church of England that flourished under the reign of James I. Professor Martinich presents a close reading of (...)
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  19. Ideals as Interests in Hobbes's Leviathan: The Power of Mind Over Matter.S. A. Lloyd - 1992 - New York: Cambridge University Press.
    S. A. Lloyd proposes a radically new interpretation of Hobbes's Leviathan that shows transcendent interests - interests that override the fear of death - to be crucial to both Hobbes's analysis of social disorder and his proposed remedy to it. Most previous commentators in the analytic philosophical tradition have argued that Hobbes thought that credible threats of physical force could be sufficient to deter people from political insurrection. Professor Lloyd convincingly shows that because Hobbes took the transcendence of religious and (...)
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  20. Interpreting the Religion of Thomas Hobbes: An Exchange: Hobbes’s Erastianism and Interpretation.A. P. Martinich - 2009 - Journal of the History of Ideas 70 (1):143-163.
    A. P. Martinich's The Two Gods of Leviathan appeared in 1992, and J. R. Collins's The Allegiance of Thomas Hobbes in 2005. Martinich offered a revisionist interpretation of Thomas Hobbes's religious commitments. He rebuked the conventional view that Hobbes was an atheist and placed him within particular traditions of reformed Christian theology. Collins's book strongly differed from these conclusions, and reasserted Hobbes's hostility to traditional Christianity as part of a general contextualization of his writings within the period of the English (...)
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  21. Hobbes and the Artifice of Eternity.Christopher Scott McClure - 2016 - New York, NY: Cambridge University Press.
    Thomas Hobbes argues that the fear of violent death is the most reliable passion on which to found political society. His role in shaping the contemporary view of religion and honor in the West is pivotal, yet his ideas are famously riddled with contradictions. In this breakthrough study, McClure finds evidence that Hobbes' apparent inconsistencies are intentional, part of a sophisticated rhetorical strategy meant to make man more afraid of death than he naturally is. Hobbes subtly undermined two of the (...)
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  22. Gibt es spirituelle Voraussetzungen säkularer Politik? Thomas Hobbes über das „Common-Wealth Ecclesiasticall and Civill“.Bernd Ludwig - 2016 - In Katja Stoppenbrink & Dietmar Heidemann (eds.), Join, or Die – Philosophical Foundations of Federalism. De Gruyter. pp. 25-40.
  23. Hobbes's Biblical Beasts.Patricia Springborg - 1995 - Political Theory 23 (2):353-375.
    Reformation commentators were well aware of the allegorical referents for Leviathan and Behemoth in the book of Job, representing the powerful states of Ancient Egypt and Assyria, but played them down. Hobbes did not.
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  24. I. Hobbes: On Religion.Benjamin Milner - 1988 - Political Theory 16 (3):400-425.
  25. Hobbes's Critique of Religion and Related Writings.Gabriel Bartlett & Svetozar Minkov (eds.) - 2011 - Chicago: University of Chicago Press.
    Leo Strauss’s _The Political Philosophy of Hobbes_ deservedly ranks among his most widely acclaimed works. In it Strauss argues that the basis for Hobbes’s natural and political science is his interest in “self-knowledge of man as he really is.” The writings collected in this book, each written prior to that classic volume, complement that account. Thus at long last, this book allows us to have a complete picture of Strauss’s interpretation of Hobbes, the thinker pivotal to the fundamental theme of (...)
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  26. Hobbes and Bramhall on Liberty and Necessity.Vere Chappell (ed.) - 1999 - Cambridge University Press.
    Do human beings ever act freely, and if so what does freedom mean? Is everything that happens antecedently caused, and if so how is freedom possible? Is it right, even for God, to punish people for things that they cannot help doing? This volume presents the famous seventeenth-century controversy in which Thomas Hobbes and John Bramhall debate these questions and others. The complete texts of their initial contributions to the debate are included, together with selections from their subsequent replies to (...)
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  27. Thomas Hobbes and the Debate Over Natural Law and Religion.Stephen A. State - 1991 - New York: Routledge.
    The argument laid out in this book discusses and interprets the work of Hobbes in relation to religion. It compares a traditional interpretation of Hobbes where Hobbes’ use of conventional terminology when talking about natural law is seen as ironic or merely convenient despite an atheist viewpoint, with the view that Hobbes’ morality is truly traditional and Christian. The book considers other thinkers of the age in tandem with Hobbes and discusses in detail his theology inspired by corporeal mechanics. The (...)
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  28. Making Religion Safe for Democracy: Transformation From Hobbes to Tocqueville.J. Judd Owen - 2014 - New York, NY: Cambridge University Press.
    Does the toleration of liberal democratic society mean that religious faiths are left substantively intact, so long as they respect the rights of others? Or do liberal principles presuppose a deeper transformation of religion? Does life in democratic society itself transform religion? In Making Religion Safe for Democracy, J. Judd Owen explores these questions by tracing a neglected strand of Enlightenment political thought that presents a surprisingly unified reinterpretation of Christianity by Thomas Hobbes, John Locke, and Thomas Jefferson. Owen then (...)
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  29. Exorcizing Demons: Thomas Hobbes and Balthasar Bekker on Spirits and Religion.Alissa Macmillan - 2014 - Philosophica 89 (1).
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  30. Hobbes’ Theorie der Zivilreligion.Patricia Springborg - 2013 - In Stephan Herzberg, Rolf Geiger & Dirk Brantl (eds.), Philosophie, Politik Und Religion: Klassische Modelle von der Antike Bis Zur Gegenwart. De Gruyter. pp. 117-132.
    (NB Published in translation as“Hobbes’ theorie der Zivilreligion”, in Dirk Bantl, Rolf Geiger, Stephan Herzberg, eds, Philosophie, Politik und Religion: Klassische Modelle von der Antike bis zur Gegenwart. The Hague: de Gruyter, 2013, pp. 117-132. ABSTRACT: Hobbes's Epicureanism was a house of many mansions. Under the banners of antiquity he could flag modern positions on religion that if openly presented as such would have made him liable to charges of heresy or blasphemy, given the censorship of the modern state. But (...)
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  31. Hobbes and Christianity: Reassessing the Bible in Leviathan.Paul D. Cooke - 1996 - Rowman & Littlefield Publishers.
    Although Thomas Hobbes was widely regarded by his contemporaries to be an atheist, scholars in the late nineteenth century reconsidered his works and reclaimed him as a sincere exegete of scripture. During the twentieth century a growing number of Hobbes scholars agreed with this revised interpretation. Paul D. Cooke's well-documented and thorough new study aims to reestablish the seventeenth century view of Hobbes by arguing that Leviathan is profoundly antipathetic to orthodox Christianity.
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  32. L'attitude de Hobbes à l'égard de la religion.S. Holm - 1936 - Archives de Philosophie 12:41-62.
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  33. Le règne de Dieu par la nature chez Thomas Hobbes.Michel Malherbe - 1990 - Archives de Philosophie 53 (2):245.
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  34. Hobbes: Metaphysics and Method.Stewart D. R. Duncan - 2003 - Dissertation, Rutgers the State University of New Jersey - New Brunswick
    This dissertation discusses the work of Thomas Hobbes, and has two main themes. The first is Hobbes's materialism, and the second is Hobbes's relationships to other philosophers, in particular his place in the mechanist movement that is said to have replaced Aristotelianism as the dominant philosophy in the seventeenth century. -/- I argue that Hobbes does not, for most of his career, believe the general materialist view that bodies are the only substances. He believes, rather, that ideas, which are our (...)
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  35. Hobbes on the Law of Heresy: A New Manuscript.Samuel I. Mintz - 1968 - Journal of the History of Ideas 29 (3):409.
  36. Hobbes as Reformation Theologian: Implications of the Free-Will Controversy.Leopold Damrosch - 1979 - Journal of the History of Ideas 40 (3):339.
  37. The Separation of Reason and Faith in Bacon and Hobbes, and Leibniz's Theodicy.Jeffrey Barnouw - 1981 - Journal of the History of Ideas 42 (4):607.
  38. The divine politics of Thomas Hobbes. 1 vol.F. C. Hood - 1966 - Revue Philosophique de la France Et de l'Etranger 156:253-255.
  39. The Socinian Connection – Further Thoughts on the Religion of Hobbes: C. A. J. COADY.C. A. J. Coady - 1986 - Religious Studies 22 (2):277-280.
    Peter Geach supports his case that the religion of Thomas Hobbes was both genuine and a version of Socinianism principally by comparing the theological and scriptural sections of Leviathan with the main doctrines of Socinianism and its latter-day developments in Unitarianism and Christadelphianism. He pays particular attention to comparisons with the Racovian Catechism, the theological writings of Joseph Priestley and the Christadelphian document Christendom Astray by Robert Roberts.
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  40. Loi divine et loi naturelle selon Hobbes.Pierre-françois Moreau - 1979 - Revue Internationale de Philosophie 33 (129):443.
  41. A religião de Thomas Hobbes.Renato Janine Ribeiro - 1987 - Revista Latinoamericana de Filosofia 13 (3):357.
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  42. Leviathan Against Behemoth: Hobbes and Milton on Religious Conflict and the State.Simon Dir-Ching Kow - 2001 - Dissertation, University of Toronto (Canada)
    How did Thomas Hobbes and John Milton understand the relation between religiously based conflict and the sovereign state? Milton's thought is an ideal counterpoint to Hobbes's understanding of religious strife as a threat to the peace and comfortable self preservation of the members of society. Little scholarly work has been devoted to comparing the two thinkers. Historically, they reflected on the same events of the day in 17th century England, notably the civil war. Philosophically, their theories ran counter to each (...)
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  43. Religión y poder en Hobbes y Marsilio de Padua: similitudes y diferencias.Bernardo Aznar - 2009 - Pensamiento 65 (244):221-259.
  44. Hobbes parmi les mouvements religieux de son temps.M. Clive - 1978 - Revue des Sciences Philosophiques Et Théologiques 62 (1):41.
  45. Two Worlds of Liberalism: Religion and Politics in Hobbes, Locke, and Mill.Eldon J. Eisenach - 1981 - University of Chicago Press.
  46. El retrato de un dios mortal: estudio sobre la filosofía política de Thomas Hobbes.José María Hernández - 2002 - Anthropos Editorial.
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  47. Hobbes et la toute-puissance de Dieu.Luc Foisneau - 2000 - Paris: Presses Universitaires de France - PUF.
    L'oeuvre du philosophe anglais est au coeur du débat qui divise historiens et philosophes sur le thème de la sécularisation de la pensée politique moderne. Cet ouvrage ambitionne de contribuer nettement à ce débat, en montrant le rôle joué par la théologie de la toute-puissance dans la constitution de la philosophie morale et politique de Hobbes.
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  48. Una lectura hobbesiana de la carta a Los Romanos.: Contribuciones para Una teología política.Andrés Razuk - 2011 - Límite 6 (23):31-39.
    La perspectiva teológica-política es una posibilidad de abordar la propuesta teórica de Thomas Hobbes. Este enfoque consiste, sintéticamente, en sostener que conceptos claves de la política se comprenden desde conceptos teológicos. Este punto de vista, creemos, brinda una nueva dimensión de los escritos del filósofo inglés y, también, pone en discusión el concepto de secularización moderna. Por otro lado, no es arriesgado sostener que las reflexiones del apóstol Pablo en su Carta a los Romanos vierten innumerables nociones teológicas que han (...)
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  49. La Biblia Como Un Texto Político: Federalismo No Es Contractualismo.: UNA CRÍTICA A HOBBES.V. Jorge Alfonso - 2009 - Límite 4 (21):33-58.
    El artículo presenta la Biblia como un texto político; más aún, como un paradigma del contractualismo moderno. El estudio se basa en la visión judía de la obra de Daniel J. Elazar, quien plantea que la Biblia es un libro de muchas facetas, una de ellas la política, hecho muchas veces ignorado por la filosofía. Elazar define el pacto político-religioso de los judíos con Dios como federalismo y lo compara con el contractualismo moderno, concluyendo que federalismo no es contractualismo, llevando (...)
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  50. A.P. Martinich, "The Two Gods of Leviathan". [REVIEW]Robert Hanna - 1994 - International Journal of Philosophical Studies 2 (1):162.
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