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Hobbes’s Theory of State. The Structure and Function of State as the Key to its Enduring

100%
Charchuła J.
Forum Philosophicum
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2010
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vol. 15
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issue 1
191-203
EN
Thomas Hobbes bequeathed to us a comprehensive system, the interpretation of which remains a matter of disagreement even today. In his political theory, he pays most attention to the state community. He deliberates over the reasons for its origin, its decline and fall. Among the more detailed issues dealt with in his reflections, the more important ones are the following: the concept of the state of nature, human motivation, the state of war and peace, as well as considerations concerning the social contract. In order to be consistent in his argument, Hobbes also deals with the analysis of the structures of the state, the division of power and with the functions a state should perform. Due to these deliberations, he finally arrives at the secret of the state's durability. Though it is certainly the case that, since his times, the socio-political situation and circumstances have changed, many of the solutions postulated by Hobbes have not lost their value.
2
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Comfort in Annihilation: Three Studies in Materialism and Mortality

75%
Dempsey L., Stoyles B.
Forum Philosophicum
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2010
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vol. 15
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issue 1
119-140
EN
This paper considers three accounts of the relationship between personal immortality and materialism. In particular, the pagan mortalism of the Epicureans is compared with the Christian mortalism of Thomas Hobbes and John Locke. It is argued 1) that there are significant similarities between these views, 2) that Locke and Hobbes were, to some extent, influenced by the Epicureans, and 3) that the relation between (im)mortality and (im)materialism is not as straightforward as is commonly supposed.
3
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Distinguishing the Lover of Peace from the Pacifist, the Appeaser, and the Warmonger

51%
Harold J. A.
Forum Philosophicum
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2013
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vol. 18
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issue 1
5–18
EN
How is one to distinguish a true lover of peace from a mere appeaser, a pacifist, and a warmonger? Distinguishing them can be sometimes confusing, as they will often appropriate each other’s language. The criterion for the above distinction does not only lie in outward behavior, as knowledge of inward attitudes is also required. A right understanding of these attitudes and motivations involve at least an implicit grasp of the true nature of peace, which is investigated as something more than the mere absence of war, insofar as peace is primarily a work of two moral virtues: justice and charity. It is in the spirit of justice and charity that the true lover of peace must then distinguish—both in one’s own life and with nations—between what can be ignored and / or forgiven, and what must be redressed. Furthermore, the distinction between the lover of peace and the pacifist, with the possibility of pacifism being a distinct tradition from just war philosophy, is investigated. The argument is made that pacifism should not be considered outside the context of just war because one needs that context to address if and who demands restitution.
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