The Ethics of Hobbes: As Contained in Selections from His WorksGinn, 1898 - 377 strán (strany) |
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Strana vii
... CALLED THE PASSIONS ; AND THE SPEECHES BY WHICH THEY ARE EXPRESSED . VII . OF THE ENDS , OR RESOLUTIONS OF DISCOURSE VIII . OF THE VIRTUES COMMONLY CALLED INTELLectual , AND THEIR CONTRARY DEFECTS 47 49 55 61 71 78 888 90 93 IX . OF THE ...
... CALLED THE PASSIONS ; AND THE SPEECHES BY WHICH THEY ARE EXPRESSED . VII . OF THE ENDS , OR RESOLUTIONS OF DISCOURSE VIII . OF THE VIRTUES COMMONLY CALLED INTELLectual , AND THEIR CONTRARY DEFECTS 47 49 55 61 71 78 888 90 93 IX . OF THE ...
Strana 13
... called also COMPASSION , and in the phrase of this present time a FELLow - feeling . ' This is stated still more ... called love , 1 Leviathan , Pt . I. , chap . VI . 2 Human Nature , chap . IX . 3 Ibid . , chap . VIII . " 3 but more ...
... called also COMPASSION , and in the phrase of this present time a FELLow - feeling . ' This is stated still more ... called love , 1 Leviathan , Pt . I. , chap . VI . 2 Human Nature , chap . IX . 3 Ibid . , chap . VIII . " 3 but more ...
Strana 14
... called good will or charity . There can be no greater argument to a man , of his own power , than to find himself able not only to accomplish his own desires , but also to assist other men in theirs : and this is that con- ception ...
... called good will or charity . There can be no greater argument to a man , of his own power , than to find himself able not only to accomplish his own desires , but also to assist other men in theirs : and this is that con- ception ...
Strana 17
... called " the sum of the right of nature , " which may be designated as the imperative of self - preserva- tion , which Hobbes expresses in these words : " by all means we can , to defend ourselves . " The right of nature which every one ...
... called " the sum of the right of nature , " which may be designated as the imperative of self - preserva- tion , which Hobbes expresses in these words : " by all means we can , to defend ourselves . " The right of nature which every one ...
Strana 24
... called right , what good , what virtue , what much , what little , what meum and tuum , what a pound , what a quart , & c . " 8 1 Leviathan , Pt . II . , chap . XVIII . 3 Ibid . 4 Ibid . 5 Ibid . 6 Ibid . 2 Ibid . 7 Ibid . On the ...
... called right , what good , what virtue , what much , what little , what meum and tuum , what a pound , what a quart , & c . " 8 1 Leviathan , Pt . II . , chap . XVIII . 3 Ibid . 4 Ibid . 5 Ibid . 6 Ibid . 2 Ibid . 7 Ibid . On the ...
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Časté výrazy a frázy
actions amongst appetite Aristotle authority believe belongeth benefit body called cause chap CHAPTER Christ civil law command common common peace commonwealth concerning conscience consequently consisteth contrary controversy counsel covenant crime declared defend dependeth desire discourse dishonour divers doctrine dominion doth endeavour enemy equal equity ethical evident law evil faith fancy fear followeth give hath Hobbes Hobbes's honour imagination injury injustice invisible agents Jews judge judgment Julius Cæsar justice king kingdom law of nature Leviathan liberty living maketh man's manner matter means ment monarch monwealth moral Moses motion multitude natural reason obedience obey obliged opinion ordained passions peace person philosophy political proceed punishment religion representative saith Saviour Scripture sense seventy disciples signify signs soever sovereign assembly sovereign power sovereignty speech tence thereby things Thomas Hobbes thought tion unjust unto virtue wealth whatsoever wherein whereof words worship
Populárne pasáže
Strana 355 - Moses' seat : all therefore whatsoever they bid you observe, that observe and do ; but do not ye after their works : for they say, and do not.
Strana 145 - The RIGHT OF NATURE, which writers commonly call jus naturale, is the liberty each man hath, to use his own power, as he will himself, for the preservation of his own nature; that is to say, of his own life; and consequently, of doing any thing, which in his own judgment, and reason, he shall conceive to be the aptest means thereunto...
Strana 6 - STATE, in Latin CIVITAS, which is but an artificial man; though of greater stature and strength than the natural, for whose protection and defence it was intended; and in which the sovereignty is an artificial soul...
Strana 15 - NATURE hath made men so equal in the faculties of body and mind as 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.
Strana 30 - The desires and other passions of man are in themselves no sin. No more are the actions that proceed from those passions, till they know a law that forbids them; which, till laws be made, they cannot know: nor can any law be made till they have agreed upon the person that shall make it.
Strana 31 - A law of nature, lex naturalis, is a precept or general rule, found out by reason, by which a man is forbidden to do that which is destructive of his life, or taketh away the means of preserving the same; and to omit that by which he thinketh it may be best preserved.
Strana 31 - Justice, and injustice are none of the faculties neither of the body, nor mind. If they were, they might be in a man that were alone in the world, as well as his senses, and passions. They are qualities, that relate to men in society, not in solitude.
Strana 13 - Pity is imagination or fiction of future calamity to ourselves, proceeding from the sense of another man's calamity. But when it lighteth on such as we think have not deserved the same, the compassion is greater, because then there appeareth more probability that the same may happen to us ; for the evil that happeneth to an innocent man may happen to every man.
Strana 340 - It was not that this man sinned, or his parents, but that the works of God might be made manifest in him.
Strana 177 - THE final cause, end, or design of men, who naturally love liberty, and dominion over others, in the introduction of that restraint upon themselves, in which we see them live in commonwealths, is the foresight of their own preservation, and of a more contented life thereby...