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Updated: April 30, 2025
But the change of tone in the theologians of the Reformation was itself an indication of the new difficulties which theology had to meet. The bold scepticism of Hobbes was adopted by courtiers and politicians. Charles himself was divided between superstition and Hobbism. Shaftesbury was a Deist.
Thousands who were incompetent to appreciate what was really valuable in his speculations, eagerly welcomed a theory which, while it exalted the kingly office, relaxed the obligations of morality, and degraded religion into a mere affair of state. Hobbism soon became an almost essential part of the character of the fine gentleman.
The Social Contract supplied a dialect for this longing on one side, just as the Emilius supplied it on another. Such parts in it as people did not understand or did not like, they left out. They did not perceive its direction towards that "perfect Hobbism," which the author declared to be the only practical alternative to a democracy so austere as to be intolerable.
Though the Restoration brought Hobbes a pension his two great works were condemned by Parliament, and Hobbism became ere he died a popular synonym for political as well as religious immorality. But in spite of the bitter resistance offered to it his assertion of a rational method of political inquiry superseded more and more the older doctrines of a religious and traditional polity.
But his post was soon forfeited by the appearance of his "Leviathan" in 1651; he was forbidden to approach the Court, and returned to England, where he appears to have acquiesced in the rule of Cromwell. The Restoration brought Hobbes a pension; but both his works were condemned by Parliament, and "Hobbism" became, ere he died, a popular synonym for irreligion and immorality.
The division of two co-equal realms, one temporal, the other spiritual, was replaced in the Genevese thinker by what he admitted to be "pure Hobbism."
Large as was his income from the stage, and it equalled for many years the income of a country squire, he was always in debt and forced to squeeze gifts from patrons by fulsome adulation. Like the rest of the fine gentlemen about him he aired his Hobbism in sneers at the follies of religion and the squabbles of creeds. The grossness of his comedies rivalled that of Wycherley himself.
Thousands who were incompetent to appreciate what was really valuable in his speculations eagerly welcomed a theory which, while it exalted the kingly office, relaxed the obligations of morality and degraded religion into a mere affair of state. Hobbism soon became an almost essential part of the character of the fine gentleman.
More and Glanvil were faithful sons of the Church; and if the persecution of witches was especially rife during the ascendency of the Puritans, it was because they happened to be in power while there was a reaction against Sadducism. All the convictions were under the statute of James I., who was no Puritan. After the restoration, the reaction was the other way, and Hobbism became the fashion.
His mind had long oscillated between Hobbism and Popery. When his health was good and his spirits high he was a scoffer. In his few serious moments he was a Roman Catholic. The Duke of York was aware of this, but was entirely occupied with the care of his own interests. He had ordered the outports to be closed. He had posted detachments of the Guards in different parts of the city.
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