Theme Of Evil In Thomas Hobbes Leviathan

The definition and presence of evil in the temporal world, while largely recognized as a theological subject, has major political implications. Political institutions, what power they retain, and the types of laws constructed are each determined by evil and what it implies about human nature.

One attempt to examine evil’s presence is presented in Thomas Hobbes’ Leviathan. Hobbes first classifies two types of motion: vital and voluntary. Vital motion is necessary to sustain life and therefore “needs no help of imagination,” such as breathing (27). Alternatively, a voluntary motion stems from the imagination, and are executed “as is first fancied in our minds” (28). Within voluntary motion, there is movement towards what we desire, or our

He begins his attack on the arts and sciences by arguing they were born out of human vices: astronomy born from superstition, physics from curiosity, and even philosophy from pride (12). Instead of adding value to society, they take time away from the truly essential activities: fostering a love of country, friends, family, and developing true virtue, courage, and kindness. Instead, citizens become slaves to maintaining the appearance of developed, refined tastes and suave morals. No man wants to appear uncivilized, so there are “no more sincere friendships, no more real esteem, no more well-founded confidence” (12); this is the evil of society. Rousseau’s idea was the fundamental driving force of Donald Trump’s campaign in the 2016 election. The slogan “Make America Great Again” coupled with the promise to revive blue-collar jobs in rural areas brought images of the seemingly forgotten “simple life,” where the true focus of one’s life is family, friends, football, religion, and other activities based on emotional satisfaction rather than professional prestige. A widely popular and backward-looking slogan, people found refuge in the thought that sincere connections and activities could once again be the top

Instead, evil is the darkened will of man, or the natural inclination toward sin that originated in fall of Adam and Eve. Because humans have turned away from God, each human life is filled with inner conflict that cannot be eliminated. In the end, each man will be issued a “divine judgement, either to correct or punish their sins,” and only then will true justice will be achieved. (875) Augustine’s argument hinges on the differentiation between the City of God, a City with a true love of God, and the earthly city, a city founded in love of self. The people of the City of God are on a pilgrimage during their time in the temporal world and intermingled with the earthly city. While human beings in the temporal world may desire peace, they can only desire an “earthly peace” for original sin gives man an inclination for conflict so strong the government must exist to restrain people from falling into constant warfare. Ideally, “[the rulers] do not give orders because of a lust for domination, but from a dutiful concern for the interests of others” and will keep peace by subduing wicked men through fear of punishment (874). However, even under an unrighteous ruler, man is still expected to obey unless they contradict the law of God, for the humility they gain through being ruled “is as salutary for the servants as pride is harmful to the masters.” (875)