LEIATHAN of HOBBES, Leviathan is the first democratic attack on democracy.

 

Hobbes, the author of the renowned book 'Leviathan' did not follow the historical methods for the formation of his political philosophy which was based upon the scientific basis of absolutism and secularism. He did not follow his predecessor like Machiavelli and Bodin. Bodin stood for absolute monarchy and Machiavelli completely divorced morality and religion from politics vigorously campaigning through his 'Prince' for absolutism in the state. Both Machiavelli and Bodin did not frame their structure of political doctrines on strong scientific basis. Hobbes discarded monarchic absolutism on the basis of the theory of Divine Rights of Kings and he said, if framed, it would be like constructing a structure on the foundations of sand. He based his philosophy on 'incontrovertible view of human nature and in accordance with the new method of thought which was fast coming into vogue.' Hobbes proved scientifically and logically in the subordination of religion to the state. In short, he based his political thought on scientific method. He adopted a geometrical method in analysing the preceding events. For him, the only real thing in the world was matter and nothing else. And this conception made him a pure materialist and mechanist. As an out and out materialist, he looked upon man as an artificial machine and upon the state as an artificial man to be governed by an absolute artificial king.

The Leviathan' of Hobbes aroused the indignation of almost all important sections of English Society. His priority of politics over religion and church authorities was repugnant to the sanctity of church. The Royalists, who firmly believed in the Divine Right of Kings could not uphold his secularism based upon the theory of social contract. They also discarded the view of sovereignty because it justified the defacto government of a successful dictator as much as that of a legitimate monarch, and justified the absolutism of a parliament as much as that of a king.

Hobbes's Leviathan and its General Treatment.

'The Leviathan', a great classic of Hobbes studded with maturity, wisdom and experience has gained immortality as a political philosopher which wielded a great influence over the later political philosophies. It may be divided into four parts.

1) The last four chapters of the first part give the Hobbesian idea of the state of nature which is very essential to understand the Hobbesian theory of state.

2) The first five chapters of the second part present Hobbes's theory of the origin of the state and the nature of sovereignty.

3) The third and fourth parts of the book deal with the lewd institution of papacy and ecclesiastical intervention in the functions of the state and suggest for the Church a position of subordination to the state.

4) Man's liking or disliking makes a thing good or bad. He calls the thing of his liking good and the thing of disliking evil. Good and bad are not only subjective, but they are private that is, that the things we call good are the things which attract us.

5) According to Hobbes, "Nature has made men so equal, in the faculties of body, and mind ; and that though there be found one man sometimes manifestly stronger in body or of quicker mind than another ; yet when all is reckoned together the difference between man and man is not so considerable, as that one man can thereupon claim to himself any benefit, to which another may not pretend as well as he and as to the faculties of the mind.

6) From the equality of ability, Hobbes holds, arises equality of hope in the attainment of our ends. And, therefore, if any two men derive the same thing, which nevertheless they can both enjoy, they become enemies and in the way to the attainment of their end, endeavour to destroy, or subdue one another." Hobbes : Leviathan Part I, Chap. 110 H)

7). Hobbes holds that an individual does not feel pleasure, when he finds that their is no power able to overawe them all. For every man looks that his companion should value him.

8) Hobbes finds in nature of man three principal causes of quarrel viz competition, diffidence, and glory. The first makes men invade for gain, the second for safety and the third for reputation. The first use of violence, is to make themselves, masters of other men's persons, wives, children and cattle, the second to defend them ; the third for trifles, as a word, a smile, a different opinion and any other sign of undervalue, either direct in their person or by reflection in their kindred, their friends, their nations, their profession or their name.

Thus these principles are the sources of conflict between man to man, namely competition, self distrust and love of glory. Due to these factors, men are power-seekers, selfish, quarrelsome and egotistical.

9) The psychological principle behind all human behaviour is self preservation and all his actions emanate for his egoism. Hobbesian treatment of human psychology is definitely excelled than Machiavelli who favours for the imposition of republicanism also, rather than monarchial absolutism.

10). Hobbes says that man is endowed with a faculty of reason by which he acquires the knowledge of consequences and dependence one fact upon another.

(11. Since individuals are roughly equal in physical strength and knavery, none can be secured and their condition, so long as there is no civil power to regulate their traits of behaviour, is a "war of every man against every man."

12). Perpetual chaos and confusion suffocates all channels human civilization. There is no industry, navigation, cultivation of the soil, building art or letters and the life of man is "solitary, poor, nasty, brutish and short." Equally there is neither right nor wrong, justice nor injustice, since the rule of life is "only that to be every man's that he can get; and for so long, as he can keep it."

Professor Abdul Qayum Mangi

Principal College of Superior Services   

Sukkur

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