By Raia Prokhovnik, Gabriella Slomp
The belief of foreign political idea after Hobbes is a well timed and energetic concentration wherein to elevate questions about foreign politics. Contributors explore Hobbes’ perspectives on modern foreign political concept and on international relatives within the context of the historical past of political idea and Hobbesian realism.
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Additional info for International Political Theory after Hobbes: Analysis, Interpretation and Orientation
Motion cannot be defined or understood without resorting to the concepts of power and rest and without the notions of time, cause and effect. Motion and man: Identity, self-preservation and equality In the opening chapters of Leviathan, Hobbes defines man as motion. We may well wonder if Hobbes’s remark is a throwaway mention of his theory of physics or lays the cornerstone of his theory of politics. The classical works by Leo Strauss and Howard Warrender suggest that the identification of man with motion in Hobbes’s political writings is largely irrelevant for a correct understanding of his political philosophy, but following John Watkins and Thomas Spragens, a number of interpreters have maintained that we ought not dismiss so hastily the concept of motion when approaching Hobbes’s political thought.
Oxford: Clarendon Press. Hobbes, T. (1994b) The Verse Life in Thomas Hobbes, Human Nature and De Corpore Politico, edited by J. C. A. Gaskin, pp. 254–64. Oxford: Oxford University Press. Hobbes, T. (1998) On the Citizen, edited by R. Tuck and M. Silverthorne. Cambridge: Cambridge University Press. Kant, I. (1991) Kant’s Political Writings, edited by H. Reiss. Cambridge: Cambridge University Press. Klosko, G. and Rice, D. (1985) ‘Thucydides and Hobbes’s State of Nature’, History of Political Thought 6: 405–9.
In Hobbes’s argument, the concept of self-preservation may be characterised as an umbrella of varying size. At its smallest, the umbrella only captures the bare bones of the concept: selfpreservation means survival. 2 In Hobbes’s description of the state of nature, individuals – who are weighed down by the onerous demands of their lives as natural men – carry only the lightest, smallest umbrellas to protect them from the slings and arrows of fortune. One of the reasons why men enter the social contract, Hobbes tells us, is the hope of ‘commodious living’ (Hobbes 1991, 90) – the desire to carry a wide-brimmed umbrella that shields them not only from death, but also from torture, disease, and crime, so that they may walk all the more calmly as they go about their affairs.