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Updated: June 21, 2025
Hobbes in his Leviathan says, "The universe, the whole mass of things, is corporeal, that is to say, body; and hath the dimensions of magnitude, namely, length, breadth, and depth: also every part of body is likewise body, and hath the like dimensions; and consequently every part of the universe is body; and that which is not body, is no part of the universe; and because the universe is all, that which is no part of it is nothing; and consequently no where: nor does it follow from hence, that spirits are nothing, for they have dimensions, and are therefore really bodies; though that name in common speech be given to such bodies only as are visible, or palpable, that is, that have some degree of opacity: but for spirits they call them incorporeal; which is a name of more honour, and may therefore with more piety be attributed to God himself, in whom we consider not what attribute expresseth best his nature, which is incomprehensible; but what best expresseth our desire to honour him."
Voltaire, there can be little doubt, never designed a social revolution, being in this the representative of the method of Hobbes. His single object was to reinstate the understanding in its full rights, to emancipate thought, to extend knowledge, to erect the standard of critical common-sense.
But he may console himself by the reflection that comparatively few of the books upon his shelves are so far worth reading as to be essential. "If I had read as many books as other men," said Hobbes of Malmesbury, "I should have been as ignorant as they."
It was found that without it, to use a phrase which Hobbes indeed has immortalised, but which can be easily paralleled from the writings of St. Ambrose or St. Augustine, "life was nasty, brutish, and short." To this idea of authority, there was quickly added the kindred ideas of private property and slavery. These two were found equally necessary for the well-being of human society.
Locke makes it.” By this mutilation of the philosophy of Locke, it was reduced back to that dead level of materialism in which Hobbes had left it, and from which the former had scarcely endeavoured to raise it. Hence arose the rigid scheme of necessity, for which Hartley is so zealous an advocate.
In the foregoing words of Emerson, there is brought to bear on dreams an energic conception of mind-action similar to that which Hobbes had developed in his Leviathan in 1651.
When Hobbes says that "to the laws which the sovereign maketh, the sovereign is not subject, for if he were subject to the civil laws he were subject to himself, which were not subjection but freedom," his notion of sovereignty is exactly that expressed by Rousseau in his unexplained dogma of the inalienableness of sovereignty.
Bacon, Hobbes, Locke, and Descartes were the inaugurators of a school of thought which is characterized by its practical spirit; and while these men professed theistic beliefs, their systems of thought had done much, when applied and amplified by their followers, to undermine that belief. These men furnished the source of a later agnosticism.
He asserts the freedom of the will, it is true, but he does this, as we have seen, only in opposition to the “absolute necessity” of Hobbes and Spinoza; according to whom nothing in the universe could possibly have been otherwise than it is.
Locke, Price, Butler and Sidgwick; Aristippus and Epicurus; Paley and Hobbes; Bentham and Mill; Epictetus and Marcus Aurelius; Janet, Green, and the rest, no one would be inclined to class simply as evolutionary moralists. Some of them never thought of evolution at all. How would it affect their standards of right and wrong were evolution expressly taken into account?
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