David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Critical Review of International Social and Political Philosophy 13 (2):297-315 (2010)
Hobbes's Leviathan transformed forever the meaning of the term, long debated by Biblical commentators. Alternatively, in the Book of Job chapter 41, a great chthonic beast, or Lucifer?like ?King of all the Children of Pride?, Leviathan for Hobbes was a figure for the modern state. Recent work by Quentin Skinner and Noel Malcolm treats Leviathan as in part a story about representation. But by juxtaposing the thesis of Carl Schmitt, juridical architect of the Third Reich, and author if his own startling Leviathan, which reads the Biblical Beast as representing the state as demonic machine, we see not only Hobbes's purpose in invoking the God of fear, but also how it served as a self?fulfilling prophecy
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References found in this work BETA
Roberto Farneti (2001). The “Mythical Foundation” of the State: Leviathan in Emblematic Context. Pacific Philosophical Quarterly 82 (3‐4):362-382.
Thomas Hobbes (1651/2006). Leviathan. Dover Publications.
Noel Malcolm (2007). The Name And Nature of Leviathan: Political Symbolism and Biblical Exegesis. Intellectual History Review 17 (1):29-58.
Carl Schmitt (1996/2008). The Leviathan in the State Theory of Thomas Hobbes: Meaning and Failure of a Political Symbol. University of Chicago Press.
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