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Hobbes on the Cause of Action: How to Rethink Practical Reasoning 霍布斯论行为的原因:如何重新思考实践推理
0 PHILOSOPHY Pub Date : 2023-09-28 DOI: 10.1163/18750257-bja10064
Martine Pécharman
Abstract In the free-will discussion between Hobbes and Bramhall, Hobbes’s principle that actions are necessary is not immediately action-theoretic. The fundamental theoretical context of Hobbes’s explanation of action lies in an understanding of causation more generally. However, Hobbes’s action theory is not simply modeled after the account of cause and effect in his First Philosophy. It introduces a temporal qualification which ranks necessitarianism higher than First Philosophy does: not only a voluntary action, but also the determinate moment when the mental act of volition is formed, is necessitated. My paper argues that this strengthening of causal necessity is due to the Hobbesian scheme of deliberation, which must be analyzed in terms of one distinctive kind of ‘mental discourse’ and practical reasoning, not merely in terms of a series of passions. For Hobbes, the impossibility of a direct representation of the future requires the mediation of a mental construction.
在霍布斯与布拉姆霍尔关于自由意志的讨论中,霍布斯的“行动是必要的”原则并不是直接的行动理论。霍布斯对行为解释的基本理论背景在于对更普遍的因果关系的理解。然而,霍布斯的行动理论并不是简单地模仿他的《第一哲学》中的因果关系。它所提出的一种时间上的限定,比第一哲学所提出的必然主义的限定要高得多,因为它不仅规定了一种自愿的行为,而且规定了意志的精神行为形成的那一环节,都是必然的。我的论文认为,这种因果必然性的强化是由于霍布斯的审议方案,它必须根据一种独特的“精神话语”和实践推理来分析,而不仅仅是根据一系列的激情。对霍布斯来说,直接表征未来的不可能性需要心理建构的中介。
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引用次数: 0
Civilization and Its Others: American Imaginaries, State of Nature, and Civility in Hobbes 《文明及其他者:霍布斯笔下美国人的想象、自然状态与文明》
0 PHILOSOPHY Pub Date : 2023-09-28 DOI: 10.1163/18750257-bja10062
Stephanie B. Martens
Abstract Critical approaches to the canon of Western political and legal thought from the point of view of race or gender have developed in recent years, as have studies highlighting the connections between supposedly universalist philosophies and their role in sustaining or legitimizing imperial and colonial conquests. On social contract theory in particular, seminal works include Charles Mills’ The Racial Contract and Carole Pateman’s The Sexual Contract . The importance of this type of work cannot be understated, and Mills is right to insist on the “blinding whiteness of the discipline.” In the case of Hobbes, I argue, the privilege established in his texts is better qualified as “civilizational” rather than “racial.” Hobbes’s texts construct a certain image of civilization, a form of exclusion and domination that eschews biological determinism in favor of social, historical bias. This “civilizational” thinking certainly can work – and will work later on in conjunction with modern racism and white privilege – to exclude many. The racial contract – as per Mills – is only a late installment on a more fundamental one, the civilizing contract.
近年来,从种族或性别的角度对西方政治和法律思想经典进行批判的方法得到了发展,同时也有研究强调了所谓的普遍主义哲学与它们在维持或合法化帝国和殖民征服方面的作用之间的联系。特别是在社会契约理论方面,具有开创性的著作包括查尔斯·米尔斯的《种族契约》和卡罗尔·帕特曼的《性契约》。这类工作的重要性不容低估,米尔斯坚持认为“这门学科的白得令人眼花缭乱”是正确的。我认为,就霍布斯而言,在他的文本中确立的特权更适合被称为“文明”,而不是“种族”。霍布斯的文本构建了一种文明的形象,一种排斥和统治的形式,避开了生物决定论,支持社会,历史偏见。这种“文明”思维当然可以起作用——并且将在以后与现代种族主义和白人特权相结合——将许多人排除在外。按照米尔斯的说法,种族契约只是一个更基本的文明契约的后期部分。
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引用次数: 0
The Long Arc of Legality: Hobbes, Kelsen, Hart, written by Dyzenhaus, David 法律的长弧:霍布斯,凯尔森,哈特,大卫·戴赞豪斯著
0 PHILOSOPHY Pub Date : 2023-09-28 DOI: 10.1163/18750257-bja10063
Rosemarie Wagner
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引用次数: 0
The Intersections of Knowledge: Hobbes, Mersenne, Descartes 《知识的交叉点:霍布斯、梅森、笛卡尔
0 PHILOSOPHY Pub Date : 2023-09-26 DOI: 10.1163/18750257-bja10061
Roger Ariew
Abstract Gregorio Baldin’s book, La croisée des savoirs , concerns the intellectual relations among Hobbes, Mersenne, and Descartes. The study is limited to the time between 1634 and 1648, starting when Hobbes first met Mersenne in Paris and ending when Mersenne died. It covers three main topics. Part i is devoted to the relations maintained by Hobbes with the circle of Mersenne during 1634–1636, which Baldin thinks are essential for the development of Hobbes’ scientific thought. Part ii develops the theme of the “hidden” influence of Mersenne on Hobbes’ thought, highlighting points of contact between the two authors, such as mechanism, research in optics, and their approach to epistemology. Part iii concerns Hobbes’ influence on Mersenne’s thought. It addresses several themes, starting with Mersenne’s interest in Hobbes’ system, the attitudes of Mersenne, Gassendi, and Hobbes toward Cartesian metaphysics, and ending with scientific themes debated in Mersenne’s circle during the 1640s.
巴尔丁的著作《智慧的交叉》探讨了霍布斯、梅森和笛卡儿之间的智力关系。这项研究仅限于1634年至1648年之间,从霍布斯在巴黎第一次见到梅森开始,到梅森去世结束。它涵盖了三个主要主题。第一部分论述1634-1636年间霍布斯与梅森学派的关系,巴尔丁认为这种关系对霍布斯科学思想的发展至关重要。第二部分发展了梅森对霍布斯思想的“隐性”影响的主题,突出了两位作者之间的接触点,如机械,光学研究和他们的认识论方法。第三部分论述霍布斯对梅森思想的影响。它涉及了几个主题,从梅森对霍布斯体系的兴趣开始,梅森、加桑第和霍布斯对笛卡尔形而上学的态度,到1640年代梅森圈子里辩论的科学主题结束。
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引用次数: 0
Hobbes and the Democratic Imaginary, written by Holman, Christopher 《霍布斯与民主想象》,作者:克里斯托弗·霍尔曼
0 PHILOSOPHY Pub Date : 2023-09-15 DOI: 10.1163/18750257-bja10060
Cesare Cuttica
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引用次数: 0
Front matter 前页
0 PHILOSOPHY Pub Date : 2023-05-04 DOI: 10.1163/18750257-36010000
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引用次数: 0
Hobbes Among the Savages: Politics, War, and Enmity in the State of Nature 野蛮人中的霍布斯:自然状态下的政治、战争和恩怨
IF 1.2 0 PHILOSOPHY Pub Date : 2023-03-30 DOI: 10.1163/18750257-bja10057
Allan M. Hillani
In this article I argue that Thomas Hobbes’s theory of the “state of nature” should be understood as describing a thoroughly political situation. Hobbes’s exemplification of the state of nature by resorting to the “savages” of America should be taken in its ultimately paradoxical character, one that puts in question the stark opposition between a prepolitical natural state and the properly political state resulting from the “social contract.” Through the lenses of ethnographic studies and anthropological theory, I propose a reinterpretation of Hobbes’s characterization of the state of nature as a state of war. In the first section, I present my interpretation of Hobbes’s understanding of war, arguing that war is characterized not by actual battle but by the uncertainty of conflict, already entailing a social dimension to it. In the second section, I engage with Pierre Clastres’s theory of the society against the State to discuss how, for Amerindian peoples, war not only has a social character but is itself the basis of sociality. In the last section, I discuss Eduardo Viveiros de Castro’s theory of potential affinity to propose that Hobbes’s state of nature is also a form of schematization of alterity as enmity. I conclude by showing how this provides an understanding of peace as a precarious situation, one that is the outcome of ethical practices ultimately independent from the State.
在这篇文章中,我认为托马斯·霍布斯的“自然状态”理论应该被理解为描述一个彻底的政治状况。霍布斯以美国的“野蛮人”作为自然状态的例证,应该被理解为其最终的矛盾特征,它提出了一个问题,即前政治的自然状态与由“社会契约”产生的适当的政治状态之间的鲜明对立。通过民族志研究和人类学理论的镜头,我提议重新解释霍布斯将自然状态描述为战争状态的特征。在第一部分,我阐述了我对霍布斯对战争的理解的解释,认为战争的特点不是实际的战斗,而是冲突的不确定性,已经包含了社会维度。在第二部分,我用Pierre Clastres的社会反对国家的理论来讨论,对于美洲印第安人来说,战争不仅具有社会特征,而且本身就是社会的基础。在最后一节,我讨论了Eduardo Viveiros de Castro的潜在亲和理论,提出霍布斯的自然状态也是一种将另类作为敌意的图式化形式。最后,我要说明这如何使人们理解和平是一种不稳定的局势,是最终独立于国家的道德实践的结果。
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引用次数: 0
Thomas Hobbes in Racist Context 种族主义背景下的托马斯·霍布斯
IF 1.2 0 PHILOSOPHY Pub Date : 2023-03-30 DOI: 10.1163/18750257-bja10058
A. Blau
Is it anachronistic to talk about racism in Hobbes? After all, racism is usually seen as biological: the disliked group must have innate characteristics which are inherited biologically. This is mostly said to be a modern idea. Yet biological racism can be found in medieval and early modern times, as with the Spanish doctrine of limpieza de sangre (cleanliness/purity of blood). Racism, including biological racism, was much more common in Hobbes’s England than we might think, including in texts he may have read; the language of race was hardly uncommon either. Moreover, someone can be called a racist whether or not their dislike of a group is based on characteristics of a group that are inherited biologically, I argue. Whether Hobbes was a racist remains open to debate; this paper offers evidence both for and against that proposition. But we should not reject the question of Hobbes’s racism as anachronistic.
在霍布斯的著作中讨论种族主义是否不合时宜?毕竟,种族主义通常被认为是生物学上的:不受欢迎的群体一定有先天的特征,这些特征是生物学上遗传下来的。这通常被认为是一个现代的想法。然而,在中世纪和近代早期,就可以发现生物种族主义,比如西班牙的limpieza de sangre(血液的清洁/纯洁)教义。种族主义,包括生物种族主义,在霍布斯的英国比我们想象的要普遍得多,包括在他读过的文本中;种族语言也并不罕见。此外,我认为,无论一个人对一个群体的厌恶是否基于生物遗传的群体特征,他都可以被称为种族主义者。霍布斯是否是个种族主义者仍有争议;本文提供了支持和反对这一观点的证据。但是我们不应该把霍布斯的种族主义问题斥为时代错误。
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引用次数: 0
Hobbes and Race: Summary of the Special Issue 霍布斯与种族:特刊摘要
IF 1.2 0 PHILOSOPHY Pub Date : 2023-03-24 DOI: 10.1163/18750257-bja10059
A. Blau
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引用次数: 0
Is the Hobbesian State of Nature Racialized? 霍布斯的自然状态是种族化的吗?
IF 1.2 0 PHILOSOPHY Pub Date : 2023-03-20 DOI: 10.1163/18750257-bja10055
Susanne Sreedhar
Thomas Hobbes, like other early modern social contract theorists, has been accused of promoting racist views in his philosophy – ideas used to justify European imperialism and the devastation of Indigenous peoples. I argue that his philosophy does not assume or promote a naturalized racial hierarchy. I demonstrate that the logic of Hobbes’s project requires rejecting a racially essentialist conception of human nature. His is a thoroughgoing and unrepentant anti-essentialism; he claims that there are no objective, immutable, necessary differences between ‘civilized’ people and ‘savages.’ Instead, I locate Hobbes’s bias in his reliance on culturally-specific notions of government. Finally, I suggest that the Hobbes’s natural law requirement of ‘acknowledging’ equality can be applied to questions about race. Though this was not its purpose, this requirement might provide a useful – and distinctively Hobbesian – tool to combat the impulse behind the problematic and persistent desire to find ‘real’ differences among racial groups.
托马斯·霍布斯和其他早期现代社会契约理论家一样,被指控在他的哲学中宣扬种族主义观点——这些观点被用来为欧洲帝国主义和对土著人民的破坏辩护。我认为,他的哲学并没有假定或提倡一种自然化的种族等级制度。我证明了霍布斯计划的逻辑要求拒绝对人性的种族本质主义概念。他的反本质主义是彻底的、死不悔改的;他声称“文明人”和“野蛮人”之间没有客观的、不变的、必要的区别相反,我将霍布斯的偏见定位于他对特定文化的政府观念的依赖。最后,我建议霍布斯关于“承认”平等的自然法要求可以应用于种族问题。尽管这不是它的目的,但这一要求可能会提供一种有用的、独特的霍布斯式的工具,来对抗寻找种族群体之间“真正”差异的有问题和持久愿望背后的冲动。
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Hobbes Studies
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