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1 — 50 / 92
  1. added 2019-12-19
    Linking Faith and Trust: Of Contracts and Covenants.Ionut Untea - 2019 - Teoria 39 (1):157-168.
    Trust is so intimately linked with faith that sometimes trust needs faith to unfold in a relationship. I argue that the role of this faith element in trust is to elevate the status of the one in which we trust so as to emphasize the equal dignity of all the participants in the relationship of trust. Against views that focus on a «rational» trust based on an exaggerated emphasis on the capacity of self-trust as a point of departure for the (...)
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  2. added 2019-06-06
    Simpatia e sociabilidade no pensamento de Hume.Fernão de Oliveira Salles - 2010 - Doispontos 7 (2).
    O objetivo deste texto é, primeiramente, expor os contornos gerais as críticas de David Hume ao que o filósofo escocês chamou epicurismo moderno. Trata-se das filosofias de Hobbes e de seus supostos epígonos, que, aos olhos de Hume, elegeram o amor próprio como origem fundamental de nossas ações e juízos. Num segundo momento, trata-se de delinear o lugar central do conceito de simpatia nesta crítica, bem como na constituição da moral humeana.
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  3. added 2019-06-06
    Simpatia e sociabilidade no pensamento de Hume.Fernão de Oliveira Salles - 2010 - Dois Pontos 7 (2).
    O objetivo deste texto é, primeiramente, expor os contornos gerais as críticas de David Hume ao que o filósofo escocês chamou epicurismo moderno. Trata-se das filosofias de Hobbes e de seus supostos epígonos, que, aos olhos de Hume, elegeram o amor próprio como origem fundamental de nossas ações e juízos. Num segundo momento, trata-se de delinear o lugar central do conceito de simpatia nesta crítica, bem como na constituição da moral humeana.
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  4. added 2019-06-06
    Hobbesian Specters, Human Nature, and the Passions in the Scottish Enlightenment: The Social Dimension of Adam Smith’s Ethics.Adelino Zanini - 2001 - Graduate Faculty Philosophy Journal 22 (2):79-99.
    In the history of modern political and economic thought, the work of Adam Smith has been of constant interest for two centuries. It has been the object of the most diverse interpretations and has continuously served as a strategic reference point for liberal and Marxist thought. For the latter, however, it does not seem to represent a substantial source of inspiration today. In contrast, liberal thinkers continue to regard themselves as the legitimate interpreters of Smith’s thought. Such a generic reference (...)
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  5. added 2019-06-06
    Frederick Vaughan, "The Tradition of Political Hedonism From Hobbes to J. S. Mill". [REVIEW]Timothy Fuller - 1984 - Journal of the History of Philosophy 22 (4):499.
  6. added 2019-01-08
    Global Duties in the Face of Uncertainty.Sylvie Loriaux - 2017 - Diametros 53:75-95.
    This paper aims to highlight the role played by uncertainties in global justice theories. It will start by identifying four kinds of uncertainties that could potentially have an impact on the nature, content and very existence of global duties: first, uncertainties regarding the causes of global injustices; second, uncertainties regarding the consequences of global justice initiatives; third, uncertainties pertaining to the 'imperfect' character of certain global duties; and fourth, uncertainties regarding the conduct of others. It will discuss each of these (...)
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  7. added 2018-03-05
    Il controllo delle passioni. Ascesa e caduta della meraviglia da Descartes a Spinoza.Emanuela Scribano - 2017 - Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología En Historia de Las Ideas 11:151-161.
    Descartes deems wonder the first among the passions. Pride and generosity originate from it. To maintain that generosity originates from wonder, Descartes has to deal with serious and hard theoretical issues. Descartes, I shall argue, tackles these issues to endow generosity with a role in the monitoring passions. I back this conjecture examining Hobbes’ and Spinoza’s theories of passions.
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  8. added 2017-06-24
    L’axe Montaigne-Hobbes : anthropologie et politique.Emiliano Ferrari & Thierry Gontier (eds.) - 2016 - Paris: Classiques Garnier.
    Against a background of civil, political and religious conflict, Montaigne and Hobbes redeveloped a form of anthropological and political thinking that ushered in modernity. This collective work is as much concerned with the points where the two authors converge as with the difference in the paths they follow.
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  9. added 2017-06-24
    Montaigne : une anthropologie des passions.Emiliano Ferrari - 2014 - Paris, France: Classiques Garnier.
    This is the first study dedicated to Montaigne's philosophy of the passions. It presents the wisdom of the Essays in a new light. Theoretically original, Montaigne’s anthropology of the passions has a great impact on modern philosophers as Descartes and Hobbes.
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  10. added 2017-03-15
    Hobbes on Mind: Practical Deliberation, Reasoning, and Language.Arash Abizadeh - 2017 - Journal of the History of Philosophy 55 (1):1-34.
    Readers of Hobbes usually take his account of practical deliberation to be a passive process that does not respond to agents’ judgements about what normative reasons they have. This is ostensibly because deliberation is purely conative and/or excludes reasoning, or because Hobbesian reasoning is itself a process in which reasoners merely experience a succession of mental states (e.g. according to purely associative mental structures). I argue to the contrary that for Hobbes deliberation (and hence the basis for voluntary action) is (...)
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  11. added 2017-01-16
    Building Better Citizens.Gordon Hull - 2015 - Epoché: A Journal for the History of Philosophy 20 (1):105-129.
    Hobbes rejects the Aristotelian political animal, a move that enables a malleable psychology in which we are driven by our passions and responses to external objects. Our psychology is accordingly overdetermined by our socio-cultural environment, and managing that environment becomes a central task of the state. A particular problem is what I call the “ontological illusion,” the constitutive human tendency to ontologize products of the imagination. I argue that Hobbes’s strategies for managing the ontological illusion govern part four of Leviathan. (...)
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  12. added 2017-01-16
    4. Hobbes on Conscience Outside and Inside the Law.Edward Andrew - 2001 - In Conscience and its Critics: Protestant Conscience, Enlightenment Reason, and Modern Subjectivity. University of Toronto Press. pp. 63-78.
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  13. added 2016-12-08
    Love and the Leviathan.Haig Patapan & Jeffrey Sikkenga - 2008 - Political Theory 36 (6):803-826.
    Hobbes's understanding of love, and its significance for his political thought, has received insufficient attention. This essay contends that Hobbes has a consistent and comprehensive teaching on love that directly repudiates what he regards as the Platonic teaching on eros. In attacking the Platonic idea of eros, Hobbes undermines a pillar of classical political philosophy and articulates a significant aspect of his new understanding of the passions in terms of power, which is itself a critical part of his new political (...)
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  14. added 2016-12-08
    Hobbesian Fear.Jan H. Blits - 1989 - Political Theory 17 (3):417-431.
  15. added 2016-10-31
    Hedonism and Virtue.Erin Frykholm & Donald Rutherford - 2013 - In Peter R. Anstey (ed.), The Oxford Handbook of British Philosophy in the Seventeenth Century. Oxford University Press. pp. 415.
    This chapter examines the views of seventeenth-century British philosophers on the relation between virtue and hedonism, explaining that many philosophers believed that a defense of virtue required rejection of hedonism. It discusses the reformulation of moral philosophy proposed by Thomas Hobbes, and analyzes the reactions of Richard Cumberland and Cambridge Platonists Ralph Cudworth and Henry More. The chapter also considers the revival of Epicureanism and early modern natural law theory.
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  16. added 2016-10-31
    Egoism and Morality.Stephen Darwall - 2011 - In Desmond M. Clarke & Catherine Wilson (eds.), The Oxford Handbook of Philosophy in Early Modern Europe. Oxford University Press.
    This article examines changes in the conception of morality and egoism in early modern Europe. It explains that the postulate that human beings were fractious, covetous, and endowed with a strong drive towards self-aggrandizement was associated with Thomas Hobbes, and his writings produced a strong counterflow in the form of assertions and demonstrations of altruism and benevolence as natural endowments of human beings. It suggests that the modern ethical thought has defined itself by its concern with a specific ethical conception (...)
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  17. added 2016-09-12
    Thomas Hobbes and the Science of Moral Virtue.David Boonin-Vail - 1994 - Cambridge University Press.
    In Leviathan Thomas Hobbes defines moral philosophy as 'the science of Virtue and Vice', yet few modern readers take this description seriously. Moreover, it is typically assumed that Hobbes' ethical views are unrelated to his views of science. Influential modern interpreters have portrayed Hobbes as either an amoralist, or a moral contractarian, or a rule egoist, or a divine command theorist. David Boonin-Vail challenges all these assumptions and presents a new, and very unorthodox, interpretation of Hobbes's ethics. He shows that (...)
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  18. added 2016-08-29
    What Motive to Virtue? Early Modern Empirical Naturalist Theories of Moral Obligation.Brady John Hoback - unknown
    In this dissertation, I argue for a set of interpretations regarding the relationship between moral obligation and reasons for acting in the theories of Hobbes, Hutcheson, and Hume. Several commentators have noted affinities between these naturalist moral theories and contemporary ethical internalism. I argue that attempts to locate internalist theses in these figures are not entirely successful in any clear way. I follow Stephen Darwall's suggestion that addressing the question “why be moral?” is one of the fundamental problems of modern (...)
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  19. added 2016-08-15
    Hobbes and the Artifice of Eternity.Christopher Scott McClure - 2016 - 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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  20. added 2016-03-21
    Thomas Hobbes and the Science of Moral Virtue.Andrew Alexandra - 1996 - Philosophical Quarterly 46 (185):550.
    In Leviathan Thomas Hobbes defines moral philosophy as 'the science of Virtue and Vice', yet few modern readers take this description seriously. Moreover, it is typically assumed that Hobbes' ethical views are unrelated to his views of science. Influential modern interpreters have portrayed Hobbes as either an amoralist, or a moral contractarian, or a rule egoist, or a divine command theorist. David Boonin-Vail challenges all these assumptions and presents a new, and very unorthodox, interpretation of Hobbes's ethics. He shows that (...)
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  21. added 2016-03-21
    La antropología como ciencia natural: Hobbes.Gemma Vicente Arregui - 1990 - Thémata: Revista de Filosofía 7:125-148.
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  22. added 2016-02-17
    Diversity and Felicity: Hobbes’s Science of Human Flourishing.Ericka L. Tucker - 2016 - Science Et Esprit 68 (1):35-47.
    We do not generally take the Hobbesian project to be one that encourages human flourishing. I will argue that it is; indeed, I will propose that Hobbes attempts the first modern project to provide for the possibility of the diversity of human flourishing in the civil state. To do so, I will draw on the recent work of Donald Rutherford, who takes Hobbes to be a eudaimonist in the Aristotelian tradition.
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  23. added 2016-02-15
    Rational Egoism: A Selective and Critical History.Robert Shaver - 2009 - Cambridge University Press.
    The position of rational egoism centres upon the thought that the rational thing to do must be to pursue one's own self-interest. Focusing on the work of Hobbes and Sidgwick, this book is an extensive history and evaluation of rational egoism. They are, after the ancients, the foremost exponents of rational egoism. He also considers other figures - Grotius, Samuel Clarke, John Clarke, Butler, Hume, Reid, Kant, Paley and Bentham - and a related position: the instrumental theory of rationality. Robert (...)
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  24. added 2015-12-07
    From the Concept of Hope to the Principle of Hope.Nicholas H. Smith - unknown
    The chapter begins by contrasting two approaches to the analysis of hope, one which takes its departure from a view broadly shared by Hobbes, Locke and Hume, another which fits better with Aquinas's definition of hope. The former relies heavily on a sharp distinction between the cognitive and conative aspects of hope. It is argued that while this approach provides a valuable source of insights, its focus is too narrow and it rests on a problematic rationalist psychology. The chapter then (...)
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  25. added 2015-08-28
    Hobbes and Modern Political Thought.Yves Charles Zarka - 2016 - Edinburgh University Press.
  26. added 2015-08-10
    Berkeley, Hobbes, and the Constitution of the Self.Stephen H. Daniel - 2015 - In Sébastien Charles (ed.), Berkeley Revisited: Moral, Social and Political Philosophy. Voltaire Foundation. pp. 69-81.
    By focusing on the exchange between Descartes and Hobbes on how the self is related to its activities, Berkeley draws attention to how he and Hobbes explain the forensic constitution of human subjectivity and moral/political responsibility in terms of passive obedience and conscientious submission to the laws of the sovereign. Formulated as the language of nature or as pronouncements of the supreme political power, those laws identify moral obligations by locating political subjects within those networks of sensible signs. When thus (...)
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  27. added 2015-08-10
    Hobbes and the Enlightenment Rejection of Military Virtue.Paul Alexander Clark - 1996 - Dissertation, The Catholic University of America
    Hobbes attempts to remove civil conflict through the creation of a state authority so powerful that no one will resist it. This study defends and develops the position of Leo Strauss that Hobbes uses fear of violent death the antidote for that he considers anti-social qualities. In the process Hobbes cultivates an anti-heroic morality. Those who are afraid to die will cooperate with the sovereign, but those who are not afraid to die become variables who cannot be accounted for in (...)
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  28. added 2015-07-27
    From Genus to Species: The Unravelling of Hobbesian Glory.Gabriella Slomp - 1998 - History of Political Thought 19 (4):552-569.
    The paper aims at providing an exhaustive analysis of the key concept of glory in Hobbes's works. It is argued that the meaning and role of glory are essentially the same in all Hobbes's writings. The paper claims that in Elements of Law, De Cive, Leviathan, De Homine, Behemoth and in the Correspondence the desire of glory and ambition are given by Hobbes a crucial role in the explanation of human conflict. The paper argues that the status of glory vis-a-vis (...)
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  29. added 2015-04-13
    Felicidad Imposible. Hobbes, Kant, Schopenhauer.Isaac Alvarez - 1998 - Laguna 5:129-136.
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  30. added 2015-04-08
    Descartes and Hobbes on the Passions.Richard Cobb-Stevens - 1990 - Analecta Husserliana 28:145.
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  31. added 2015-04-08
    "Of Passions ", a cura di Anna Minerbi Belgrado.Thomas Hobbes - 1988 - Rivista di Storia Della Filosofia 43 (4):729.
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  32. added 2015-04-08
    La curiosité chez Hobbes.Jeffrey Barnouw - 1988 - Société Française de Philosophie, Bulletin 82 (2):41.
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  33. added 2015-04-08
    The Place of Laughter in Hobbes's Theory of Emotions.David Heyd - 1982 - Journal of the History of Ideas 43 (2):285.
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  34. added 2015-04-06
    As paixões naturais e as ações humanas voluntárias em Thomas Hobbes: The natural passions and voluntary human actions in Thomas Hobbes.Delmo Mattos da Silva - 2009 - Controvérsia 5 (2).
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  35. added 2015-03-23
    Late Scholastic Theories of the Passions: Controversies in the Thomist Tradition.Peter King - 2002 - In Henrik Lagerlund & Mikko Yrjonsuri (eds.), Emotions and Choice From Boethius to Descartes. Kluwer Academic Publishers. pp. 229--258.
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  36. added 2015-02-13
    Two Types of Seventeenth Century Naturalistic Ethics.Michael Leon Lebuffe - 2000 - Dissertation, University of California, San Diego
    Whereas Spinoza's ethics is often thought to be a recasting of Hobbesian ethics, I argue that his theory of motivation is better than Hobbes's, that his theory of value is richer than Hobbes's, and that both are highly distinctive. Edwin Curley and Jonathan Bennett both attribute to Spinoza an ethical theory similar to Hobbes's: all human agents necessarily want to do whatever they think will preserve them, and anything valuable has moral value just because it is a necessary means to (...)
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  37. added 2015-02-12
    Toward a Critical Ethic: Hobbes, Kant, and Nietzsche on Feelings and Foundations.William W. Sokoloff - 2002 - Dissertation, University of Massachusetts Amherst
    The texts that play a major role in my dissertation include Hobbes's Leviathan, Kant's Groundwork of the Metaphysics of Morals and Critique of Practical Reason, and Nietzsche's Beyond Good and Evil and Toward a Genealogy of Morals. My research is situated on the border between ethics and politics because I challenge the belief that ethical conduct always requires universal laws. The articulation of an ethical sensibility that is not grounded on a universal law has been one of the thorniest issues (...)
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  38. added 2015-02-03
    Homo Homini Deus Est-Homo Homini Lupus Est. Some Remarks Concerning Hobbes' View of Human Nature.Jakub Szczepański - 2013 - Archiwum Historii Filozofii I Myśli Społecznej 58.
    The subject of the article is the question concerning Thomas Hobbes’ view of human nature. This question goes hand in hand with his famous sentence: homo hominilupus est. In the first part of article, the provenance of this citation is described. Subsequentsections are devoted to an attempt to establish how accurately Hobbes saw the basic features of the human condition. The next issue under consideration is the proper sense of another famous Hobbesian citation: bellum omnium contra omnes.The conclusion of the (...)
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  39. added 2015-02-03
    The Self in Social Theory a Psychoanalytic Account of its Construction in Plato, Hobbes, Locke, Rawls, and Rousseau.C. Fred Alford - 1991
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  40. added 2015-01-26
    How We Are Moral: Benevolence, Utility, and Self-Love in Hobbes and Hume.Jenna Kreyche - 2011 - Stance 4:27-38.
    In this paper, I reconstruct Hobbes’ theory of self-love. I then examine Hume’s arguments that self-love does not properly account for moral behavior and self-love is unnecessary for moral theory. I argue that Hobbesian self-love can account for both of Hume’s objections. Further, I use an analysis of Hobbes’ Deliberation to show, contra Hume, that self-love does not entail a lack of intention in moral action.
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  41. added 2015-01-26
    Hobbes, Darwinism, And Conceptions Of Human Nature.Peter Amato - 2002 - Minerva 6:24-50.
    Despite providing the basic theoretical framework for Western biology and all related sciences, Darwinism continues tobe a controversial perspective when it comes to understanding ourselves as distinctly "human." In this paper, I try tocorrect a common misinterpretation of Thomas Hobbes' conceptualization of human nature which I think sheds light onsome of the significant misunderstandings and sources of objection to Darwinism. I begin by contrasting this commonmisreading of Hobbes' philosophy of human nature with an alternative reading that suggests a more subtle (...)
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  42. added 2014-12-12
    Hobbes on Human Nature and the Necessity of Manners.Peter Johnson - 1998 - Angelaki 3 (1):67 – 76.
  43. added 2014-12-11
    (Power 8conatus-Endeavour) in the "Kinetic Actualism" and in the "Inertial" Psychology of Thomas Hobbes.Agostino Lupoli - 2001 - Hobbes Studies 14 (1):83-103.
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  44. added 2014-12-10
    A Life Well Lost? Hobbes and Self-Preservation.Helen Pringle & Robert Lawton - 1993 - Hobbes Studies 6 (1):58-79.
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  45. added 2014-12-10
    Hobbes and Hull—Metaphysicians of Behaviour.R. S. Peters & H. Tajfel - 1957 - British Journal for the Philosophy of Science 8 (29):30-44.
  46. added 2014-12-08
    Thomas Hobbess Theory of Conscience.Mark Hanin - 2012 - History of Political Thought 33 (1):55-85.
    Thomas Hobbes assigned indispensable, peace-directed roles to conscience in his moral and political philosophy. This paper first locates Hobbes's definition of conscience in its historical context by highlighting commonalities with scholastic and seventeenth-century doctrines. Second, it shows that Hobbes imposed numerous stringent obligations on conscience in the natural condition. Third, it analyses Hobbes's account of conscience as 'shared knowledge' in Chapter 7 of Leviathan and considers the possible targets for his polemics. Finally, it lays out the chief responsibilities of conscience (...)
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  47. added 2014-12-08
    Hobbes on the Passions and Imagination: Tradition and Modernity.María Lukac de Stier - 2011 - Hobbes Studies 24 (1):78-90.
    This article introduces the doctrine of the passions in the Hobbesian work, showing its debt with tradition, especially the scholastic Aristotelian one, even if, at the same time, it offers some breach features with this tradition, which are also analysed. In addition, the fundamentals of imagination manifest themselves in the appetitive process, in Hobbes's doctrine as well as in the scholastic Aristotelian tradition, showing their similarities and differences.
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  48. added 2014-12-08
    What Moves a Person to Reflect Morally?Mary Beth Fitzpatrick - 2003 - Dissertation, The Florida State University
    We are asking what motivates human beings to reflect morally, which is both a philosophically interesting question and one that would seem necessarily interesting for anyone involved in character education. What motivates us to think about subjects with a moral eye, makes us reason our way to moral clarity, and sustains our efforts until we reach moral judgments. Here, we limit the response to this question to the moral theories of Hobbes and Hume, from which we hope to infer how (...)
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  49. added 2014-12-08
    Prudence in Hobbes's Political Philosophy.A. Vanden Houten - 2002 - History of Political Thought 23 (2):288-302.
    This essay explores three questions: What are the salient features of Hobbes's concept of prudence? Prudence for Hobbes is a capacity to predict the future rooted in experience. Second, can 'Hobbesian individuals' have significantly different capacities for prudence? Challenging a common view, asserted even by Hobbes himself, I contend that Hobbes's own conception of prudence yields significant variation across individuals' capacities for prudence. Finally, what is the role of prudence in Hobbes's political thought? A consequence of the significant variation among (...)
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  50. added 2014-12-08
    Thomas Hobbes and the Science of Moral Virtue.David Boonin - 1994 - Cambridge University Press.
    In Leviathan Thomas Hobbes defines moral philosophy as 'the science of Virtue and Vice', yet few modern readers take this description seriously. Moreover, it is typically assumed that Hobbes' ethical views are unrelated to his views of science. Influential modern interpreters have portrayed Hobbes as either an amoralist, or a moral contractarian, or a rule egoist, or a divine command theorist. David Boonin-Vail challenges all these assumptions and presents a new, and very unorthodox, interpretation of Hobbes's ethics. He shows that (...)
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