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Hobbes and ‘The Beautiful Axiom’

Published online by Cambridge University Press:  30 January 2009

C. A. J. Coady
Affiliation:
University of Melbourne

Extract

The ‘beautiful axiom’ to which Dickens refers is a central feature of Thomas Hobbes' thinking but its precise role in his moral philosophy remains unclear. I shall here attempt both to dispel the unclarity and to evaluate the adequacy of the position that emerges. Given the high level of contemporary interest in Hobbes' thought, both within and beyond philosophical circles, this is an enterprise of considerable importance. None the less, my interest is not merely interpretative, since the assessment of Hobbes' attitude to ‘the beautiful axiom’ raises important and difficult questions about what might be termed the preconditions of morality.

Type
Articles
Copyright
Copyright © The Royal Institute of Philosophy 1990

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References

1 Kavka, Gregory S., Hobbesian Moral and Political Philosophy (Princeton University Press, 1986), 358–59.Google Scholar

2 Kavka, , pp. 64.Google Scholar

3 Cf. Kavka, , pp. 64ff.Google Scholar

4 Jean Hampton discovers another sense of egoism in Hobbes which is generated by his mechanistic physiological and psychological theorizing (see Hampton, Jean, Hobbes and the Social Contract Tradition (Cambridge University Press, 1986), 2224)Google Scholar. We desire the things we do ‘because’ satisfaction increases vital motion, i.e. gives pleasure. Hampton suggests that the operation of this mechanism can be seen as self-interested but I think that this can only lead to confusion since (as Hampton notes) it is not a thesis about the contents of desire, and is thus compatible with widespread altruistic behaviour. The confusions generated by talk about ‘the selfish gene’ should be warning enough about this sort of move.

5 Kavka, , p. 42.Google Scholar

6 I am grateful to Bruce Langtry for drawing this sort of issue to my attention.

7 St Aquinas, Thomas, Summa Theologica, I–II, 94, 2.Google Scholar

8 See Inwood, Brad, Ethics and Human Action in Early Stoicism (Oxford, 1985), especially Ch. 6.Google Scholar

9 I do not suggest that it is entirely original. Bernard Gert offers something similar in his introduction to Hobbes, Thomas, Man and Citizen (Humanities Press, 1978).Google Scholar

10 Sidgwick, Henry, The Methods of Ethics, 7th edn (London, 1962), 327CrossRefGoogle Scholar. It should be noted that Sidgwick does not himself think that Hobbes bases morality upon prudence in this sense.

11 Though they are usefully, if briefly, discussed by Kavka, on pp. 373–75.Google Scholar

12 See, for instance, Elkins, Stanley M., Slavery (Chicago, 1969).Google Scholar

13 Donat, Alexander, The Holocaust Kingdom (London, 1967), 237.Google Scholar

14 Hart, Kitty, I Am Alive (London, 1962), 153.Google Scholar

15 Levy-Haas, Hanna, Inside Belsen (New Jersey, 1982), 65.Google Scholar

17 A Dialogue Between a Philosopher and a Student of the Common Laws of England, 116117Google Scholar. But see Stoffell, Brian, ‘Hobbes on Self-preservation and Suicide’, a paper presented to the Thomas Hobbes 1688–1988 Research Symposium at the University of New South Wales in 07 1988Google Scholar. I am inclined to agree with Stoffell's argument that the circumstances of the debate in the Dialogue are too special to license the usual interpretations of it. I should like to thank participants in the Symposium for helpful comments.

18 De Homine, Ch. XI, Sect. 6.Google Scholar

19 Philosophical Rudiments, Ch. VI, Sect. 13.Google Scholar

20 Leviathan, Ch. 10.Google Scholar

21 Leviathan, Ch. 10.Google Scholar

22 See especially The Elements of Law:‘…all men in whom the passion of courage or magnanimity have been predominant, have abstained from cruelty; insomuch that there be in war no law the breach whereof is injury, yet there are those laws, the breach whereof is dishonour’ (100–101).

23 Apart from power, the notion of pulchrum is relevant. Cf. De Homine, Ch. XI, Sect. 13.Google Scholar