Томас Гоббс цитаты

страница 2

„Любовь к соседу — нечто другое, чем любовь к соседке.“

„Если бы я прочитал все, что прочитали бы другие, я знал бы не больше, чем знают они.“

„Вера в себя есть нечто прекрасное, ибо это признак человека, сознающего свои способности.“

„Если бы геометрические аксиомы задевали интересы людей, они бы опровергались.“

„Зло, которого мы не можем ни преодолеть, ни избежать, мы ненавидим.“

„Мы находим в природе человека три основных причины войны: во-первых, соперничество; во-вторых, недоверие; в третьих, жажда славы.“

„Ибо для мудрых людей слова суть лишь марки (counters), которыми они пользуются для счета, для глупцов же они полноценные монеты, освящённые авторитетом какого-нибудь Аристотеля, или Цицерона, или Фомы, или какого-либо другого ученого мужа.“

„Понимание же, составляющее специфическую особенность человека, состоит в понимании не только воли другого человека, но и его идей и мыслей, поскольку последние выражены последовательным рядом имен вещей, соединенных последовательным рядом имен вещей, соединенных в утверждения, отрицания и другие формы речи.“

„Те другие способности, о которых я буду говорить позднее и которые кажутся присущими лишь человеку, приобретены и умножены изучением и трудолюбием, а у большинства ученых людей — просвещением и дисциплиной, и все они возникли благодаря изобретению слов и речи.
Ибо человеческий ум не имеет никакого другого видения, кроме ощущения мыслей и связи мыслей, но при помощи речи и метода эти способности могут быть развиты до такой степени, что человек делается отличным от всех других живых существ.“

„Без способности речи у людей не было бы государства, ни общества, ни договора, ни мира, так же как этого нет у львов, медведей и волков.“

„«Язык, что паутина: слабые и тщеславные умы цепляются за слова и запутываются в них, а сильные легко сквозь них прорываются» (О теле. – Соч., т. 1. М., 1989, III, 8).“

„Красота — это обещание счастья.“

„В науках мы ищем причин не столько того, что было, сколько того, что могло бы быть.“

„Только в государстве существует всеобщий масштаб для измерения добродетелей и пороков. И таким масштабом могут служить лишь законы каждого государства.“

„Обычно сладострастие обозначают словом Любовь, подразумевая под ней неопределённое влечение одного пола к другому, столь же естественное, как и голод.“

„Счастье не в том, что мы в чем-нибудь преуспели, а в самом преуспевании.“

„Желание нравиться есть не чувственное, а духовное удовольствие и состоит в представлении о своей способности доставлять удовольствие другим.“

„Крепкий малый злобен.“

„Много глаз видят одну и ту же вещь по-разному и склонны смотреть в сторону своей собственной выгоды“

„Только настоящее имеет бытие в природе, прошедшее имеет бытие лишь в памяти, а будущее не имеет никакого бытия.“

„Люди давая имена вещам обычно обозначают не только сами вещи, но и одновременно собственное отношение к ним, например, любовь, ненависть, гнев.“

„Конечно, пра­вильны оба утверждения: и“

„Вследствие незнания, каким образом отличить сновидения и другие яркие фантастические образы от того, что мы видим и ощущаем наяву, и возникло в прошлом большинство религий язычников, поклонявшихся сатирам, фавнам, нимфам и т.п.“

“And when all the world is overcharged with Inhabitants, then the last remedy of all is Warre, which provideth for every man, by Victory or Death.”

“And if a man consider the original of this great Ecclesiastical Dominion, he will easily perceive, that the Papacy, is no other than the Ghost of the deceased Romane Empire, sitting crowned upon the grave thereof: For so did the Papacy start up on a Sudden out of the Ruines of that Heathen Power.”

“Fact be vertuous, or vicious, as Fortune pleaseth;”

“To say he hath spoken to him in a Dream, is no more then to say he dreamed that God spake to him; which is not of force to win beleef from any man, that knows dreams are for the most part naturall, and may proceed from former thoughts; and such dreams as that, from selfe conceit, and foolish arrogance, and false opinion of a mans own goodlinesse, or other vertue, by which he thinks he hath merited the favour of extraordinary Revelation. To say he hath seen a Vision, or heard a Voice, is to say, that he dreamed between sleeping and waking: for in such manner a man doth many times naturally take his dream for a vision, as not having well observed his own slumbering. To say he speaks by supernaturall Inspiration, is to say he finds an ardent desire to speak, or some strong opinion of himself, for which hee can alledge no naturall and sufficient reason. So that though God Almighty can speak to a man, by Dreams, Visions, Voice, and Inspiration; yet he obliges no man to beleeve he hath so done to him that pretends it; who (being a man) may erre, and (which is more) may lie.”

“And seeing every man is presumed to do all things in order to his own benefit, no man is a fit Arbitrator in his own cause:”

“And in these foure things, Opinion of Ghosts, Ignorance of second causes, Devotion towards what men fear, and Taking of things Casuall for Prognostics, consisteth the Natural seed of Religion; which by reason of the different Fancies, Judgements, and Passions of severall men, hath grown up into ceremonies so different, that those which are used by one man, are for the most part ridiculous to another.”

“And as in other things, so in men, not the seller, but the buyer determines the Price.”

“The Register of Knowledge of Fact is called History.”

“He that is to govern a whole Nation, must read in himself, not this, or that particular man; but Mankind; which though it be hard to do, harder than to learn any Language, or Science; yet, when I shall have set down my own reading orderly, and perspicuously, the pains left another, will be only to consider, if he also find not the same in himself. For this kind of Doctrine, admitteth no other Demonstration.”

“That a man be willing, when others are so too, as farre-forth, as for Peace, and defence of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men, as he would allow other men against himself.”

“For such is the nature of men, that howsoever they may acknowledge many others to be more witty, or more eloquent, or more learned; Yet they will hardly believe there be many so wise as themselves: For they see their own wit at hand, and other men's at a distance.”

“And this Feare of things invisible, is the naturall Seed of that, which every one in himself calleth Religion; and in them that worship, or feare that Power otherwise than they do, Superstition.”

“For all uniting of strength by private men, is, if for evil intent, unjust; if for intent unknown, dangerous to the Publique, and unjustly concealed.”

“Christian Kings may erre in deducing a Consequence, but who shall Judge?”

“The Value or WORTH of a man, is as of all other things, his Price; that is to say, so much as would be given for the use of his Power…”

“Art goes… imitating that Rationall and most excellent worke of Nature, Man. For by Art is created that great Leviathan called a Common-Wealth or State, (in latine Civitas) which is but an Artificiall Man; though of greater stature and strength than the Naturall, for whose protection and defence it was intended; and in which the Soveraignty is an Artificiall Soul, as giving life and motion to the whole body; The Magistrates, and other Officers of Judicature and Execution, artificiall Joynts; Reward and Punishment (by which fastned to the seate of the Soveraignty, every joynt and member is moved to performe his duty) are the Nerves, that do the same in the Body Naturall; The Wealth and Riches of all the particular members, are the Strength; Salus Populi (the peoples safety) its Businesse; Counsellors, by whom all things needfull for it to know, are suggested unto it, are the Memory; Equity and Lawes, an artificiall Reason and Will; Concord, Health; Sedition, Sicknesse; and Civill war, Death.”

“But all this language gotten, and augmented by Adam and his posterity, was again lost at the tower of Babel, when by the hand of God, every man was stricken for his rebellion, with an oblivion of his former language.”

“Another doctrine repugnant to Civill Society, is that whatsoever a man does against his Conscience, is Sinne; and it dependeth on the presumption of making himself judge of Good and Evill. For a man's Conscience and his Judgement are the same thing, and as the Judgement, so also the Conscience may be erroneous.”

“As first a man cannot lay down the right of resisting them, that assault him by force, to take away his life; because he cannot be understood to ayme thereby, at any Good to himself.”

“The doctrine of Right and Wrong, is perpetually disputed, both by Pen and the Sword: Whereas the doctrine of Lines, and Figures, is not so; because men care not, in that subject what be truth, as a thing that crosses no mans ambition, profit, or lust. For I doubt not, but if it had been a thing contrary to any mans right of dominion, or to the interest of men that have dominion, That the three Angles of a Triangle, should be equall to two Angles of a Square; that doctrine should have been, if not disputed, yet by the burning of all books of Geometry, suppressed, as far as he whom it concerned was able.”

“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 Judgement, and Reason, he shall conceive to be the aptest means thereunto.”

“And Beasts that have Deliberation, must necessarily also have Will.”

“As in the presence of the Master, the Servants are equall, and without any honour at all; So are the Subjects, in the presence of the Soveraign. And though they shine some more, some lesse, when they are out of his sight; yet in his presence, they shine no more than the Starres in presence of the Sun.”

“For such Truth as opposeth no man's profit nor pleasure is to all men welcome.”

“And whereas many men, by accident unevitable, become unable to maintain themselves by their labour; they ought not to be left to the Charity of private persons; but to be provided for, (as far-forth as the necessities of Nature require,) by the Lawes of the Common-wealth. For as it is Unchariablenesse in any man, to neglect the impotent; so it is in the Soveraign of a Common-wealth, to expose them to the hazard of such uncertain Charity.”

“No man's error becomes his own Law; nor obliges him to persist in it.”

“Men looke not at the greatnesse of the evill past, but the greatnesse of the good to follow.”

“Sudden Glory, is the passion which maketh those Grimaces called LAUGHTER.”

“But yet they that have no Science, are in better, and nobler condition with their naturall Prudence; than men, that by their mis-reasoning, or by trusting them that reason wrong, fall upon false and absurd generall rules.”