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Hobbes mortalism

History of Political Thought 10 (4):647-663 (1989)

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  1. Infinity and creation: the origin of the controversy between Thomas Hobbes and the Savilian professors Seth Ward and John Wallis.Siegmund Probst - 1993 - British Journal for the History of Science 26 (3):271-279.
    Until recently, historians of mathematics usually agreed in refusing to consider the numerous geometrical publications of Thomas Hobbes as a contribution to the development of mathematics in the seventeenth century. From time to time, one could find statements that although Hobbes did not find new theorems he undoubtedly had profound insights into the logical foundations of mathematics, but these occasional remarks did not encourage historians to go deeper into Hobbes's mathematical thought. In the end, the general conclusion was that Hobbes's (...)
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  • Hobbes on the supernatural from The Elements of Law_ to _Leviathan.Takuya Okada - 2019 - History of European Ideas 45 (7):917-932.
    Hobbes's unusual religious views in his classical work, Leviathan, are often seen as a product of his attempt to reconcile Christianity with his philosophical materialism. Yet given Hobbes's materialistic view in his earlier works too, this explanatory framework alone is not sufficient for grasping distinctive features of Leviathan. This article remedies this lacuna by paying close attention to an understudied aspect of the development of Hobbes's religious theory from The Elements of Law to Leviathan: his treatment of the supernatural and, (...)
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  • Absolving God’s Laws: Thomas Hobbes’s Scriptural Strategies.Alison McQueen - 2022 - Political Theory 50 (5):754-779.
    Thomas Hobbes tells us that he wrote Leviathan to “absolve the divine laws” of the charge that they justify rebellion. This article interprets the argumentative strategy of the second half of Leviathan in light of this intention. Over the course of his three major political works, Hobbes develops a convergent argument to absolve God’s laws. This strategy of judicial rhetoric relies on using multiple independent claims in the hope that one’s audience finds at least one of them persuasive. This was (...)
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  • Comfort in Annihilation: Three Studies in Materialism and Mortality.Liam Dempsey & Byron Stoyles - 2010 - Forum Philosophicum: International Journal for Philosophy 15 (1):119-140.
    This paper considers three accounts of the relationship between personal immortality and materialism. In particular, the pagan mortalism of the Epicureans is compared with the Christian mortalism of Thomas Hobbes and John Locke. It is argued 1) that there are significant similarities between these views, 2) that Locke and Hobbes were, to some extent, influenced by the Epicureans, and 3) that the relation between mortality and materialism is not as straightforward as is commonly supposed.
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  • ‘A Compound Wholly Mortal’1: Locke and Newton on the Metaphysics of (Personal) Immortality.Liam P. Dempsey - 2011 - British Journal for the History of Philosophy 19 (2):241-264.
    In this paper I consider a cluster of positions which depart from the immortalist and dualist anthropologies of Rene Descartes and Henry More. In particular, I argue that John Locke and Isaac Newton are attracted to a monistic mind-body metaphysics, which while resisting neat characterization, occupies a conceptual space distinct from the dualism of the immortalists, on the one hand, and thoroughgoing materialism of Thomas Hobbes, on the other. They propound a sort of property monism: mind and body are distinct, (...)
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  • Thomas Hobbes, Heresy, and the Theological Project of Leviathan.Jeffrey R. Collins - 2013 - Hobbes Studies 26 (1):6-33.
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  • Hobbes o religiji.Patricia Springborg - 1997 - Problemi 3.
    ABSTRACT: Why would someone concerned with heresy, who defined it as private opinion that flew in the face of doctrine sanctioned by the public person, harbor such a detailed interest in heterodoxy? Hobbes's religious beliefs ultimately remain a mystery, as perhaps they were meant to: the private views of someone concerned to conform outwardly to what his church required of him, and thereby avoid to heresy, while maintaining intellectual autonomy. The hazard of Hobbes's particular catechism is that he and his (...)
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  • 14 Hobbes on religion.Patricia Springborg - 1996 - In Tom Sorell (ed.), The Cambridge Companion to Hobbes. Cambridge University Press. pp. 346.
    Why would someone concerned with heresy, who defined it as private opinion that flew in the face of doctrine sanctioned by the public person, harbor such a detailed interest in heterodoxy? Hobbes's religious beliefs ultimately remain a mystery, as perhaps they were meant to: the private views of someone concerned to conform outwardly to what his church required of him, and thereby avoid to heresy, while maintaining intellectual autonomy. The hazard of Hobbes's particular catechism is that he and his supporters (...)
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