Diss.--Universität Hannover, 1997. / Bibliogr. p. 81-89. Index.

According to Hobbes sensation is a process in which the organism responds to the stimulation of objects in the external world. Motion is propagated through the nerves and conveyed to the brain. Endeavour is the reaction of the heart towards the surface of the organism which is produced by the transmitted motion. When a stimulating agent is no longer present certain vestiges of previous sensations remain. Imagination is the reproduction of an image in the absence of the original stimulus, and Memory is the ability to recall the relics of past sensations when the sense organs have ceased to operate. From a psychological point of view Prudence is mental discourse in which recollections of associated sensations in the past are combined with a present sensation in order to predict future sensations. We experience not only single images but whole trains of representations in which one member calls up another according to the laws of Contiguity and Similarity. Some sequences of images are random, in that no desire is involved to direct the flow of images that follow upon a given Image. Other trains of conceptions exhibit a high degree of regularity due to some purpose which controls the associations. Names ordered according to rules of syntax allow us to transcend the level of perception, by operating as substitutes for images. A Name functions as a Mark when it is used to recall any one of a number of similar images, and as a Sign when used to communicate the thoughts of the individual to others. However, general appellations do not denote anything "universal" in nature or in our minds. In the external world the extension of a universal term comprises all those singulars to which it refers. In our minds a particular image which represents indifferently any one of the things designated corresponds to the class term. For Hobbes a proposition is true when the extension of the subject is included in that of the predicate and false otherwise. Error differs from falsity in that it arises when an anticipated fact fails to conform to our expectation. Necessary propositions for him are those in which the subject term is always contained in the extension of the predicate due to linguistic conventions. Contingent propositions are those in which the inclusion of the subject term in the extension of the predicate depends on empirical facts, and is liable to exceptions. On the other hand, type confusions are due to the combination in one sentence of two names which belong to logically incompatible kinds. Such expressions Hobbes sometimes regards as devoid of cognitive meaning and therefore Absurd and at other times as merely false. Attention is focused upon the empirical factor which is present in Hobbes’ thought. This tendency is exhibited in at least two ways; in the first place in his emphasis upon images as the content of the analytical and synthetical methods; and in the second place by his estimation of the reliability of induction, which he describes as Prudential reasoning, in terms of the frequency with which past associations of events have been observed to hold. / Arts, Faculty of / Philosophy, Department of / Graduate

Thomas Hobbes is equally famous for his description of society without government being a perpetual war and his insistence that said war can be avoided if individuals come together and agree to create and obey a government. Unfortunately for Hobbes, the solution is not as simple as he portrays it to be. One problem is that Hobbes fails to explain how individuals will choose who will be a part of the newly created government. Without a compelling answer to this question, Hobbes cannot describe how individuals escape the perpetual violence and enter into a State. This thesis is an attempt to provide a sufficiently compelling answer to this problem. Though this problem has been addressed by other scholars including Jean Hampton and Peter Vanderschraaf, this thesis differs from previous inquiries by focusing on the role that the qualifications of candidates for sovereign play in an agreement being reached.

Thèse numérisée par la Direction des bibliothèques de l'Université de Montréal.

A presente pesquisa trata da inter-relação entre a enunciação do ser e a política, tanto no Estado Civil, a partir do paradigma hobbesiano, como dentre os ameríndios. Em outras palavras, segue-se em busca das relações entre os sujeitos filosóficos e linguísticos destes enunciados. Para a compreensão desta inter-relação, o estudo parte das fontes antigas que engendram as formas hobbesianas para se concretizar os monopólios das fontes de poder pelo soberano, a saber força e inventio, bem como sua relação com as unidades descritivas das línguas modernas que possibilitam estas formas de monopólio. No caso dos ameríndios, compreender a relação entre a efetivação da democracia grega idealizada ou da cosmodeliberação e as estruturas linguísticas enunciativas que a proporcionam. No Estado Civil, o soberano descreve o ser delimitando sua existência, seus deveres e direitos. Dentre os ameríndios, não há alguém ou alguma instância que descreva de modo monopolizador o que é o ser. A apropriação de palavras alheias aos modos operandi ameríndio também é interesse deste estudo, pois são indícios enunciativos do encontro destes dois modos de se conduzir os homens, conformando a relação entre a descrição do ser pelo Estado civil e a descrição polifônica ameríndia sobre o cosmo / This research provides the interrelationship between the enunciation of the being and policy, both in the Civil State, from the Hobbesian paradigm, as among the Amerindians. In other words, from the interrelationship, there follows in search of the relations between philosophical and linguistic subject of these propositions. For the understanding of this interrelationship, this study start from of the ancient sources who generate the Hobbesian forms to achieve the monopoly of the sources of power by the sovereign, namely strength and inventio, as well as its relationship with the descriptive units of modern languages enable these forms of monopoly. In the case of the Amerindians, to understand the relationship between the effectiveness of the idealized greek democracy or cosmodeliberation and enunciatives linguistics structures makes this possible. In the Civil State, the sovereign describes the being delimiting their existence, their rights and duties. Among the Amerindians, there are no instances of someone or something that describes in the monopolistic way what is the being. The appropriation of strangers\' words to Amerindian modus operandi is also a concern of this study because they are evidence of the enunciative meeting of these two modes of leading the men, conforming the relationship between the description of the being by the Civil State and Amerindian polyphonic description of the cosmos

Base da postulação da comunidade política, as leis naturais são resumidas por duas frases, faça aos outros o que gostaria que fizessem a si e a outra não faça aos outros o que gostaria que não fizessem a ti. Hobbes denomina essa síntese das leis naturais de princípio de reciprocidade. Fora essas duas frases, Hobbes não apresenta maiores esclarecimentos quanto ao seu significado. A presente pesquisa pretende refletir sobre a teoria política hobbesiana a partir da problematização do sentido do princípio de reciprocidade, colocando em evidência algo que não está bem explicado e que não ocupa um lugar de pouca importância na sua teoria política. Na literatura crítica é bem conhecida a controvérsia a respeito do papel das leis naturais, da relação entre as leis naturais e leis civis, do direito de resistência, do direito de punir, silêncio das leis. Reflete-se sobre essas e outras questões tendo em vista a perspectiva da elucidação do princípio de reciprocidade. Ainda que situar adequadamente o locus conceitual das dificuldades não seja uma garantia de resolução dos problemas teóricos da formulação hobbesiana, pode-se obter um ganho no sentido de melhorar o trato com essas dificuldades. / The laws of nature, support to get into commonwealth, are synthesized through two sentences: do unto others as you would have them do unto you and do not to another what you would not want done to you. Hobbes endorses this synthesis of natural law as reciprocity principle. Except these two sentences, he didnt explain more about the principle. This work intends to reflect about hobbesian political theory through this concept and emphasize the important role for his political theory. Its well-known the controversies about the role of natural laws, the relation between civil law and natural law, right of resistance, right of punishment, silence of law. The intention is discuss about these and other question to elucidate the sense of the principle of reciprocity. The correct identification of the problematic concept doesnt pledge find a solution to difficulties of Hobbess formulation. Nevertheless, its possible to make an effort with the problems.

A presente dissertação tem dois objetivos que se entrecruzam. De um lado pretendemos analisar a maneira pela qual as paixões humanas foram compreendidas por Descartes, Hobbes e Espinosa. Pois em oposição a tradicional concepção segundo a qual a dimensão afetiva do homem, isto é, suas paixões são vícios e distúrbios da natureza, portanto, opostas à razão e à virtude, os três filósofos defendem o seu caráter natural. Em outras palavras, as paixões são intrínsecas ao homem, têm causas necessárias e determinadas, e não podem ser suprimidas de sua natureza, pois fazem parte da sua condição de ser no mundo. No entanto, pela força que exercem sobre o homem e suas ações devem ser conhecidas. A partir desse primeiro objetivo, e de maneira concomitante, pretendemos demarcar a singularidade do pensamento de Espinosa com relação ao de Descartes e Hobbes, pois se é certo que, como eles, Espinosa defende a naturalidade das paixões, é certo, na mesma medida, que assume um pensamento bastante singular, sobretudo ao operar com os conceitos de ação e paixão para explicar a relação que há entre mente e corpo: estes são ativos ou passivos juntos, o corpo não atua contra a mente, nem a mente contra o corpo. Isso evidencia sua ruptura não apenas com a tradição, mas também com seus contemporâneos. / The thesis hereafter aims to fulfill two interweaving goals. On the one hand, we pretend to analyze the way in which human passions were understood by Descartes, Hobbes, and Spinoza. As opposed to the traditional idea of mens affective dimension (i.e. their passions as vices and disturbances affecting nature, therefore opposed to reason and virtue), the three philosophers defend their natural characteristics, that is to say, that passions are intrinsic to men, have necessary and determined causes, and cant be stripped of its very nature, for they are part of their being within this world. However, given the force they exert upon men and their actions, they must be studied and known in order to be tempered. On the other hand, concomitantly, and guiding ourselves by the first goal, we pretend to pursue a second objective, which consists of highlighting the distinctiveness of Spinozas thinking in relation to Descartes and Hobbes. Whereas it is true that, as they also do, Spinoza advocates for the naturalness of passions, it is also true that he takes on a rather singular thinking, especially when dealing with action and passion concepts to explain mind-body relationships: these are either both active or passive, neither the body goes against the mind, nor vice-versa. This shows his rupture with tradition as well as with his contemporary fellows.

O trabalho propõe uma investigação da relação entre a política e a religião. Como pano de fundo dessa indagação, inicialmente, duas abordagens são realizadas: uma antropológica e outra histórica. Ambas conduzem ao essencial: que a natureza do político é sagrada e, portanto, a intrincada relação entre a política e a religião deve ser pensada a partir da primazia do religioso sobre o político. Em confirmação a centralidade do religioso faz-se uma leitura de um momento chave da história do pensamento político moderno - o século XVII inglês, em específico e de modo representativo a teoria política de Thomas Hobbes - na qual procura-se demonstrar que não há dessacralização alguma do poder, pelo contrário, o elemento religioso é permanente e comanda toda a argumentação proposta por Hobbes que, de modo manifesto, estabelece a anteposição da religião no entendimento da política. / This thesis submits to examination the relationship between politics and religion. As a back-cloth of this investigation, at first, two approaches are going to be done: one anthropological and other historical. Both conduct to the essential: that the political nature is sacred and therefore, the intricate relation between politics and religion must be thought starting from the primacy of religious upon the politic. As a confirmation on centrality of religious is done a reading of a key moment of the History of the modern political thought - the XVII English century, specifically and in a representative way the political theory of Thomas Hobbes - in witch it-s going to be search that there isn\'t any desecularization of power, on the contrary, the religious element is permanent and rules all the argumentation proposed by Hobbes that in a explicit way settles that religion comes first in the understanding of politics.

Base da postulação da comunidade política, as leis naturais são resumidas por duas frases, faça aos outros o que gostaria que fizessem a si e a outra não faça aos outros o que gostaria que não fizessem a ti. Hobbes denomina essa síntese das leis naturais de princípio de reciprocidade. Fora essas duas frases, Hobbes não apresenta maiores esclarecimentos quanto ao seu significado. A presente pesquisa pretende refletir sobre a teoria política hobbesiana a partir da problematização do sentido do princípio de reciprocidade, colocando em evidência algo que não está bem explicado e que não ocupa um lugar de pouca importância na sua teoria política. Na literatura crítica é bem conhecida a controvérsia a respeito do papel das leis naturais, da relação entre as leis naturais e leis civis, do direito de resistência, do direito de punir, silêncio das leis. Reflete-se sobre essas e outras questões tendo em vista a perspectiva da elucidação do princípio de reciprocidade. Ainda que situar adequadamente o locus conceitual das dificuldades não seja uma garantia de resolução dos problemas teóricos da formulação hobbesiana, pode-se obter um ganho no sentido de melhorar o trato com essas dificuldades. / The laws of nature, support to get into commonwealth, are synthesized through two sentences: do unto others as you would have them do unto you and do not to another what you would not want done to you. Hobbes endorses this synthesis of natural law as reciprocity principle. Except these two sentences, he didnt explain more about the principle. This work intends to reflect about hobbesian political theory through this concept and emphasize the important role for his political theory. Its well-known the controversies about the role of natural laws, the relation between civil law and natural law, right of resistance, right of punishment, silence of law. The intention is discuss about these and other question to elucidate the sense of the principle of reciprocity. The correct identification of the problematic concept doesnt pledge find a solution to difficulties of Hobbess formulation. Nevertheless, its possible to make an effort with the problems.

Zugl.: Frankfurt (Main), Univ., Diss., 2005 u.d.T.: Jdanoff, Denis: Umfang und Grenzen der Gehorsamsverpflichtung in Thomas Hobbes' "Leviathan" und Jean-Jacques Rousseaus "Vom Gesellschaftsvertrag"