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HOBBES - Coggle Diagram

- - - - PRE-MODERN all states all powers that rule over men are either republics or principalities, [machiavelli] either or, separate
      - POST-MODERN: people and government one and the same, union
      - STATE: two components, people the many and government the few
      - MODERN: symbiotic, distinct not separate.
    - - 1588-1679, 91 years
      - 1618-1678 genocideal European civil war, regional, religious, conflict
        1640-1660 English Civil War, Hobbes flees Paris safety
      - polymath, servant for protection, intellectually sceptical, truth beyond identity, cognito ergo sum
- - - - These small beinnings of Motion, within the body of Man, before they appear in walking, speaking, striking, and other visible actions, are commonly called ENDEAVOUR.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.38.
      - For as in the middest of the sea, though a man perceive no sound of that part of the water next to him; yet he is well assured that part contributes as much, to the Roaring of the Sea, as any other part, of the same quantity: so also, though wee perceive no great unquietnesse, in one, or two men; yet we may be well assured, that their singular Passions, are parts of the Seditious roaring of a trouble Nation.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.54.
      - Nor can a man any more live, whose Desires are at an end, than he, whose Senses and imaginations are at a stand.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.70.
      - he cannot assure the power means to live well, which he hath present, without the acquisition of more.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.70
      - Soveraigne power not so hurtfull as the want of it, and the hurt proceeds for the greatest part from no submitting readily, to a lesse.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.128.
    - - Men, vehemently in love with their own new opinions, (though never so absurd,) and obstinately bent to maintain them, gave those their opinions also that reverenced name of Conscience, as if they would have it seem unlawfull, to change or speak against them; and so pretend to know that they are true, when they know at most, but that they think so.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.48.
    - - Ignorance of remote causes, disposeth men to attribute all events, to the causes immediate, and instrumentall: For these are all the causes they perceive.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.74.
    - - The weakest has strength enough to kill the strongest, either by secret machination, of by confederacy with others that are in the same danger with himself.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.87
      - From this equality of ability, ariseth equality of hope in the attaining of our ends. And therefore if any two men desire the same thing, which neverthlesse they cannot both enjoy, they become enemies; and in the way to their End[] endeavour to destroy or subdue one an other.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.87.
    - - In the nature of man we find three principall causes of quarrel. First, Competition; Secondly Diffidence; Thirdly, Glory.The first, maketh men invade for Gain; the second, for Safety, and the third, for Reputation. Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.88
      - During the time that men live without a common Power to keep them all in awe, they are in that condition which is called Warre; and such a warre, as is of every man, against every man… the nature of War consiseth not in actuall fighting; but in the known disposition thereto, during all the time there is no assurance to the contrary. All other time is PEACE.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.88.
      - [thus the natural condition of man is] continuall feare, and danger of violent death; And the life of man, solitary, poore, nasty, brutish and short.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.89.
      - where there is no common power, there is no law: where there is no law, no injustice.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.90.
    - - The passions that encline men to peace, are feare of death; desire of such things as are necessary to commodious living; and a hope by their industry to obtain them. And reason suggesteth convenient articles of peace upon which men may be drawn to agreement. These articles are they which otherwise are called the Lawes of Nature.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.90
      - Every man, ought to endeavour peace, as farre as he has hope of obtaining it; and when he cannot obtain it, that he may seek, and use, all helps, and advantages of Warre. The first branch of which Rule, containeth the first and Fundamental Law of Nature; which is to seek peace, and follow it. The second the summe of the Right of Nature; which is by all means we can, to defend ourselves.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.91.
    - - It is the unity of the representer, not the unity of the represented that maketh the person one. And it is the representer that beareth the person, and but one person, and unity cannot otherwise be understood in multitude.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.114.
      - [LEVIATHAN] One person of whose acts a great multitude, by mutuall covenants one with another have made themselves every one the author to the end he may use the strength and means of them all as he shall thing expedient for their peace and common defence. And he that carryeth this person is called SOVERAIGNE and said to have soveraigne power and everyone besides his SUBJECT. Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.121.
      - The soveraigne is judge of what is necessary for the peace and defence of his subject.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.124.
      - Nothing the sovereign representative can doe to a subject, on what pretence soever, can properly be called injustice or injury, because every subject is author of every act the sovereign doth.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.148.
      - The obligation of subjects to the sovereign is understood to last as long and no longer than the power lasteth by which he is able to protect them,.. the sovereignty is the soule of the common wealth which once departed from the body, the members doe no more receive their motion from it.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.153.
      - It may be lawfull for a thousand men to joyn in a petition to be delivered to.a judge or magistrate ; yet if a thousand men come to present it, it is a tumultuous assembly; because there needs but one or two for that purpose.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.165.
      - A PERSON, is he, whose words or actions are considered either as his own, or as representing the words or actions of an other man… when they are considered as his owne, then is he called a Naturall Person: and when they are considered as representing the words and actions of another, then is he a feigned or artificiall person.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.112.
    - - [to erect a common power] to appoint one man, or assembly of men, to beare their person… [everyone shall act] in those things which concerne the Common Peace and Safetie; and therein to submit their wills… I authorise and give up my right of governing my selfe to this man, or to this assembly of men, on this condition that thou give up thy right to him and authorise all his actions in like manner. This done, the multitude so united in one person is called a COMMON-WEALTH, in latine CIVITAS.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.120.
      - Men for the atteyning of peace and conservation of themselves thereby have made an artificiall man which we call a commonwealth so also have they made artificiall chains called civil lawes which they themselves by mutual covenant have fastened at one end to the lips of that man or assembly to whom they have given the soveraigne power and at the other end to their own ears.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.147.
    - - This artificiall eternity, is that which men call the right of succession.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.135.
    - - vanquished.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.141.
    - - Where the sovereign has prescribed no rule there the subject hath the liberty to do or forbeare according to his own discretion. The greatest liberty of subjects dependeth on the silence of the law.
        Hobbes, T. and Tuck, R., 2018. Leviathan. Cambridge: Cambridge University Press, p.152
  - - - and covenants without the sword are but words and of no strength to secure a man at all Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.129.
    - - amongst men there are very many that thinke themselves wiser and abler to govern the publique better than the rest Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.128.
    - - common wealth which to define it is one person of whose acts a great multitude by mutuall covenants one with another have made themselves every one the author to the end he may use the strength and means of them all as he shall think expedient for their peace and common defence Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.132
      - the difference between these three kindes of common wealth consiseth not in the difference of power but in the difference of convenience or aptitude to produce the peace and security of the people Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.143
    - - the right of bearing the person of them all is given to him they make soveraigne by covenant onely of one to another and not of him to any of them; there can happen no breach of covenant on the part of the soveraigne Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.134
    - - whether his consent be asked or not he must either submit to their decrees or be left in the condition of warre he was in before; wherein he might without injustice be destroyed by any man whatsoever Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.135
      - he that complaineth of injury from his soveraigne complaineth of that whereof he himself is author Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.136
      - For elective kings are not soveraignes but ministers of the soveraigne nor limited kings soveraignes but ministers of them that have those soveraigne power Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.147
      - The essence of a common wealth and tis this that the sovereign power may be divided for what it is to divide the power of a common wealth but to dissolve it for powers divided mutually destroy each other Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.251.
    - - all men are by nature provided of notable multiplying glasses that is their passions and self love through which every little payment appeareth a great grievance but are destitute of those propective glasses namely morall and civill science to see a farre off the miseries that hang over them and cannot without such payments be avoided Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.141
      - if the publique interest chance to crosse the private he prefers the private for the passions of men are commonly more potent than their reason where the publique and private interest are most closely united there is the publique most advanced Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.144
    - - If he have no power to elect his successor then there is some other man or assembly known which after his decease may elect a new or else the common-wealth dieth and dissolveth with him and returneth to the condition of warre Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.148
      - If there be none that can give the soveraigntie after the deease of him that was first elected then has he power nay he is obliged by the law of nature to provide by establishing his successor to keep those that had trusted him with the government from relapsing into the miserable condition of civill warre Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.148
      - For the death of him that hath the sovereign power in propriety leaves the multitude without any sovereign at all that is without any representative in whom they should be united and be capable of doing any one action at all and therefore they are incapable of election of any new monarch Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.150
    - - The rights and consequences of sovereignty [in insitituion and acquisition] are the same in both Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.153
      - For the sovereign is absolute over both alike or else there is no soverainty at all and so every man may lawfully protect himself if he can with his own sword which is the condition of war Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.157
    - - Liberty or freedome signifieth properly the absence of opposition by opposition I mean externall impediments of motion [] we use not to say it wants the liberty but the power to move Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.161
      - When the words free and liberty are applied to anything but bodies they are abused for that which is not subject to motion is not subject to impediment Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.161
    - - If the sovereign command a man though justly condemned to kill wound or mayme himself [] hath that man the liberty to disobey [] no man can be obliged by covenant to accuse himself Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.167
      - The obligation of subjects to the sovereign is understood to last as long and no longer than the power lasteth by which he is able to protect them [] the sovereignty is the soul of the common wealth which once departed from the body the members do no more receive their motion from it Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.170
      - When the sovereign power ceaseth crime also ceaseth for where there is no such power there is no protection to be had from the law and therefore every one may protect himself by his own power Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.225
      - If a man by the terrour of present death be compelled to doe a fact against the law he is totally excused because no law can oblige a man to abandon his own preservation Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.232
    - - For a fundamental law in every commonwealth is that which being taken away the common wealth faileth and is utterly dissolved Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.222
      - Of all passions that which enclineth men least to break the laws is fear it is the only thing when there is appearance of profit or pleasure by breaking the laws that makes men keep them Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.229
      - When a fact hurteth not only in the present but also in the future it is a greater frime than if it hurt only in the present for the former is a fertile crime and multiplies to the hurt of many the latter is barren Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.235
      - A law may be conceived to be good when it is for the benefit of the sovreaign though it be not necessary for the people but it is not so for the good of the sovereign and people cannot be separated Hobbes, T., 1929. Leviathan. Oxford: Clarendon Press, p.268
- - - - the agents of government speak the language of pure force [who] do not seek to lighten the oppression nor seek to hide the domination [he] puts them into practice with the clear conscience the upholder of peace yet he is the bringer of violence into the home and into the mind of the native Fanon, F. and Sartre, J., 1977. The wretched of the earth. Harmondsworth, p.29.
      - colonialism is not a thinking machine, nor a body endowed with reasoning faculties. it is violence in its natural state and it will only yield when confronted with greater violence Fanon, F. and Sartre, J., 1977. The wretched of the earth. Harmondsworth, p.48
      - the dividing line, the frontiers are shown by barracks and the police stations [] in the colonial countries on the contrary the policeman and the soldier by their immediate presence and their frequent and direct action maintain contact with the native and advise him by means of rifle butts and napalm not to budge Fanon, F. and Sartre, J., 1977. The wretched of the earth. Harmondsworth, p.29.
      - all the native has seen in his country is that they can freely arrest him, beat him, starve him: and no professor of ethics has ever come to be beaten in his place, nor to share their bread with him Fanon, F. and Sartre, J., 1977. The wretched of the earth. Harmondsworth, p.34
      - their first encounter was marked by violence and their existence together that is to say the exploitation of the native by the settler was carried on by dint of a great array of bayonets and canonFanon, F. and Sartre, J., 1977. The wretched of the earth. Harmondsworth, p.28.
      - what parcels out the world is to begin with the fact of belonging to or not belonging to a given race, a given species Fanon, F. and Sartre, J., 1977. The wretched of the earth. Harmondsworth, p.31
    - - it is a waste of breath to say that such and such is a hero or a thief, a scoundrel or a reprobate. if the act for which he is prosecuted by the colonial authorities is an act exclusively directed against a colonialist person or property, the demarcation line is definite and manifestFanon, F. and Sartre, J., 1977. The wretched of the earth. Harmondsworth, p.54
    - - the well-known principle that all men are equal will be illustrated in the colonies from the moment that the native claims that he is the equal of the settler. one step more and he is ready to fight to be more than the settler. Fanon, F. and Sartre, J., 1977. The wretched of the earth. Harmondsworth, p.34