Books with title Leviathan: Or, The matter, forme and power of a commonwealth, ecclesiasticall and civil

The leviathan is the vast unity of the State. But how are unity, peace, and security to be attained? Hobbes’ answer is sovereignty, but the resurgence of interest today in Leviathan is due less to its answers than its methods: Hobbes sees politics as a science capable of the same axiomatic approach as geometry. Written during the turmoil of the English Civil War, Leviathan was, in Hobbes’ lifetime, publicly burnt and even condemned in Parliament as one of the causes of the Great Fire of London in 1666. Its current appeal lies not just in its elevation of politics to a science, but in its overriding concern for peace, its systematic analysis of power, and its convincing apologia for the then-emergent market society in which we still live.

LEVIATHAN Leviathan or The Matter, Forme and Power of a Common Wealth Ecclesiasticall and Civil—commonly referred to as Leviathan—is a book written by Thomas Hobbes (1588–1679) and published in 1651 (revised Latin edition 1668). Its name derives from the biblical Leviathan. The work concerns the structure of society and legitimate government, and is regarded as one of the earliest and most influential examples of social contract theory. Leviathan ranks as a classic western work on statecraft comparable to Machiavelli's The Prince. Written during the English Civil War (1642–1651), Leviathan argues for a social contract and rule by an absolute sovereign. Hobbes wrote that civil war and the brute situation of a state of nature ("the war of all against all") could only be avoided by strong, undivided government. THOMAS HOBBES Thomas Hobbes (/hɒbz/; 5 April 1588 – 4 December 1679), in some older texts Thomas Hobbes of Malmesbury, was an English philosopher who is considered one of the founders of modern political philosophy. Hobbes is best known for his 1651 book Leviathan, which established the social contract theory that has served as the foundation for most later Western political philosophy. In addition to political philosophy, Hobbes also contributed to a diverse array of other fields, including history, jurisprudence, geometry, the physics of gases, theology, ethics, and general philosophy. Though on rational grounds a champion of absolutism for the sovereign, Hobbes also developed some of the fundamentals of European liberal thought: the right of the individual; the natural equality of all men; the artificial character of the political order (which led to the later distinction between civil society and the state); the view that all legitimate political power must be "representative" and based on the consent of the people; and a liberal interpretation of law that leaves people free to do whatever the law does not explicitly forbid. His understanding of humans as being matter and motion, obeying the same physical laws as other matter and motion, remains influential; and his account of human nature as self-interested cooperation, and of political communities as being based upon a "social contract" remains one of the major topics of political philosophy.

The leviathan is the vast unity of the State. But how are unity, peace, and security to be attained? Hobbes' answer is sovereignty, but the resurgence of interest today in Leviathan is due less to its answers than its methods: Hobbes sees politics as a science capable of the same axiomatic approach as geometry.Written during the turmoil of the English Civil War, Leviathan was, in Hobbes' lifetime, publicly burnt and even condemned in Parliament as one of the causes of the Great Fire of London in 1666. Its current appeal lies not just in its elevation of politics to a science, but in its overriding concern for peace, its systematic analysis of power, and its convincing apologia for the then-emergent market society in which we still live.

The leviathan is the vast unity of the State. But how are unity, peace, and security to be attained? Hobbes' answer is sovereignty, but the resurgence of interest today in Leviathan is due less to its answers than its methods: Hobbes sees politics as a science capable of the same axiomatic approach as geometry. Written during the turmoil of the English Civil War, Leviathan was, in Hobbes' lifetime, publicly burnt and even condemned in Parliament as one of the causes of the Great Fire of London in 1666. Its current appeal lies not just in its elevation of politics to a science, but in its overriding concern for peace, its systematic analysis of power, and its convincing apologia for the then-emergent market society in which we still live.

To read Hobbes on his own terms is to discover a provocative rival to contemporary perspectives on morals and politics, one that challenges widely shared assumptions about the roots of our rights and calls into question common conclusions about the scope of political authority in a society based on the consent of the governed. At the same time, it is to encounter a complement to contemporary perspectives on the liberal state, one that offers a distinctive and powerful basis for the political order that conforms to reason and secures the conditions under which human beings with differing conceptions of the best life can pursue happiness as they each understand it.

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The leviathan is the vast unity of the State. But how are unity, peace, and security to be attained? Hobbes' answer is sovereignty, but the resurgence of interest today in Leviathan is due less to its answers than its methods: Hobbes sees politics as a science capable of the same axiomatic approach as geometry. Written during the turmoil of the English Civil War, Leviathan was, in Hobbes' lifetime, publicly burnt and even condemned in Parliament as one of the causes of the Great Fire of London in 1666. Its current appeal lies not just in its elevation of politics to a science, but in its overriding concern for peace, its systematic analysis of power, and its convincing apologia for the then-emergent market society in which we still live.