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	Chapter XIII. Of the Natural Condition of Mankind as Concerning Their Felicity and Misery. Hobbes, Thomas. 1909-14. Of ...
		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.
		For as the nature of foul weather lieth not in a shower or two of rain but in an inclination thereto of many days together, so the nature of war consisteth not in actual fighting but in the known disposition thereto during all the time there is no assurance to the contrary.
		And thus much for the ill condition which man by mere nature is actually placed in, though with a possibility to come out of it, consisting partly in the passions, partly in his reason.
	www.bartleby.com /34/5/13.html (1044 words)

	SparkNotes: Leviathan: Book I, Chapters 10-13
		This natural condition, free of all artificial interferences, is one of continuous war and violence, of death and fear.
		With the invention of the state of nature, Hobbes transforms his philosophical text into a strange hybrid mix of genres, for the description of the natural condition of mankind and its avowedly fictional aspects is the product of literary imagination.
		The natural condition of mankind is thus not only a temporal condition, something that happened in the past, nor is it merely a potential deterioration of culture, something that happens in civil war.
	www.sparknotes.com /philosophy/leviathan/section4.rhtml (1396 words)

	Thomas Hobbes' Leviathan, (1651) (Site not responding. Last check: 2007-09-20)
		For as the nature of foul weather lieth not in a shower or two of rain, but in an inclination thereto of many days together: so the nature of war consists not in actual fighting, but in the known disposition thereto during all the time there is no assurance to the contrary.
		For in the condition of nature where every man is judge, there is no place for accusation: and in the civil state the accusation is followed with punishment, which, being force, a man is not obliged not to resist.
		For all men are by nature provided of notable multiplying glasses (that is their passions and self-love) through which every little payment appeareth a great grievance, but are destitute of those prospective glasses (namely moral and civil science) to see afar off the miseries that hang over them and cannot without such payments be avoided.
	www.agh-attorneys.com /4_thomas_hobbes.htm (12822 words)

	Jacques Maritain Center: Moral Philosophy 2.8
		Natural rights go before legal rights, and are presupposed to them, as the law of nature before that law which is civil and positive.
		Nature requires that men generally live in society, domestic and civil, so that the individual be of the family, and families form associations, which again conspire to form one, perfect community, which is the State.
		For all that nature requires is that there should be an efficient civil authority, not that this man should have it, or that one man or other should have it all, or that a certain class in council assembled should engross it, or that all the inhabitants of the country should participate in it.
	www.nd.edu /Departments/Maritain/etext/moral208.htm (7706 words)

	Professor Donald Rutherford
		13: "Of the Natural Condition of Mankind, As Concerning Their Felicity and Misery." Here he considers what it would be like to live in a hypothetical "state of nature," in which human beings live without the authority of the state and a system of enforceable laws.
		This can be a condition in which human beings live prior to the introduction of a state, or it can be a condition into which they fall as a consequence of civil war (108).
		Because of this, we will be strongly motivated to leave the state of nature and to seek circumstances of peace: "The passions that incline men to peace are fear of death, desire of such things as necessary to commodious living, and a hope by their industry to obtain them" (109).
	philosophy2.ucsd.edu /~rutherford/phil32/hobbes2.html (3536 words)

	Thomas Hobbes, 1588-1679
		For such is the nature of men that how so ever 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.
		A law of nature, lex naturalis, is a precept, or general rule, found out by reason, by which a man is forbidden to do that which is destructive of his life, or taketh away the means of preserving the same, and to omit that by which he thinketh it may be best preserved.
		And therefore, as long as this natural right of every man to every thing endureth, there can be no security to any man, how strong or wise soever he be, of living out the time which nature ordinarily alloweth men to live.
	www.historyguide.org /intellect/hobbes.html (2073 words)

	M&P
		The natural desires are then defined as those which can be gratified by all men regardless of their state of civilization: the universal, the biologically irrepressible, the primary.
		Nature, in every sense except that which equated it with God, was part of creation and, though inferior to God, yet it showed traces of its Maker's hand.
		then on the idea that the best condition of anything was its primordial condition was often taken for granted; and we find that there is a tradition not only of seeking the earliest form of religion as the best, but also the earliest form of the state, of the arts, even of the individual.
	www.wooster.edu /chinese/chinese/courses/chinese_film/MP.html (12227 words)

	The Leviathan by Thomas Hobbes
		And therefore it is of the law of nature that they that are at controversy submit their right to the judgement of an arbitrator.
		And therefore all that hath been said formerly (Chapter XIV) of the nature of covenants between man and man in their natural capacity is true also when they are made by their actors, representers, or procurators, that have authority from them, so far forth as is in their commission, but no further.
		For the power by which the people are to be defended consisteth in their armies, and the strength of an army in the union of their strength under one command; which command the sovereign instituted, therefore hath, because the command of the militia, without other institution, maketh him that hath it sovereign.
	oregonstate.edu /instruct/phl302/texts/hobbes/leviathan-c.html (9213 words)

	Leviathan, by Thomas Hobbes (Site not responding. Last check: 2007-09-20)
		And this is all the variety of names positive; which are put to mark somewhat which is in nature, or may be feigned by the mind of man, as bodies that are, or may be conceived to be; or of bodies, the properties that are, or may be feigned to be; or words and speech.
		By natural, I mean not that which a man hath from his birth: for that is nothing else but sense; wherein men differ so little one from another, and from brute beasts, as it is not to be reckoned amongst virtues.
		Natural power is the eminence of the faculties of body, or mind; as extraordinary strength, form, prudence, arts, eloquence, liberality, nobility.
	etext.library.adelaide.edu.au /h/hobbes/thomas/h68l/h68l.html (16188 words)

	State of Nature (Site not responding. Last check: 2007-09-20)
		State of Nature - The "natural condition of mankind" is what would exist if there were no government, no civilization, no laws, and no common power to restrain human nature.
		The state of nature is a "war of all against all," in which human beings constantly seek to destroy each other in an incessant pursuit for power.
		Life in the state of nature is "nasty, brutish and short."
	www.sparknotes.com /philosophy/leviathan/terms/term_13.html (68 words)

	Hobbes
		Hereby it is manifest that during the time men live without a common power to keep them all in awe, they are in that condition which is called war; and such a war as is of every man against every man..
		As long as this natural right of every man to every thing endureth, there can be no security to any man, how strong or wise.
		From this fundamental law of nature, by which men are commanded to endeavour peace, is derived this second law: that a man be willing, when others are so too, as far.
	www.grayson.edu /viking/Hobbes.htm (678 words)

	Hobbes (Site not responding. Last check: 2007-09-20)
		The natural condition of the people can accurately be described as war because no one has any time to do anything other than fight to preserve what they own and struggle to acquire more so that their standard of living does not fall.
		Hobbes recognized certain "natural laws" that would change the condition of man from such a brutish and nasty state to a condition where human creativity can triumph.
		Hobbes believed that his laws of nature set up a basis for ethics that cuts across all differences of customs and manners found in different cultures and nations.
	www.realm-of-shade.com /sparrow/homework/hobbes.html (555 words)

	T. Hobbes: Of the Natural Condition of Mankind
		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 mens at a distance.
		For as the nature of Foule weather lyeth not in a showre or two of rain ; but in an inclination thereto of many dayes together : So the nature of War, consisteth not in actuall fighting ; but in the known disposition thereto, during all the time there is no assurance to the contrary.
		And thus much for the ill condition, which man by meer Nature is actually placed in ; though with a possibility to come out of it, consisting partly in the Passions, partly in his Reason.
	www.nomos-dk.dk /occident/hobbes1-1.htm (1101 words)

	Poor Reasoning (Site not responding. Last check: 2007-09-20)
		For most of human history, poverty has been the natural condition of mankind.
		Those conditions are lacking in much of the world.
		The record of foreign aid as a builder of wealth is a shaky one for a number of reasons.
	www.pacificresearch.org /pub/cap/2001/01-08-17.html (549 words)

	Hauptli's Supplement on Hobbes' Leviathan Selections
		For him the nature of the social (and its behavior) is a rational consequence of the nature of the "parts" (individuals).
		It is important that we recognize that, for Hobbes, these natural laws are arise from our nature, that they are not "externally imposed upon us, and that they are "binding" upon us (obligatory) because, as we can rationally recognize, the behavior they recommend is in our self-interest.
		In this Chapter Hobbes distinguishes sovereignty which is established by "acquisition by force" (conquest and force) from that established by "institution" (contracts and agreements), points out that the rights of the sovereign are not affected by the method by which sovereignty is established, and describes the rights of parents to rule their children.
	www.fiu.edu /~hauptli/HobbesLeviathanForPHH2063.html (3429 words)

	Hobbes on the RPF
		condition of mankind, while some men may be stronger or more
		In the state of nature, then, each of us has a right to everything
		society surrender just enough of their natural right for the authority to be
	www.rightsphilosophyforum.org /Hobbes.html (243 words)

	Hobbes Overview (Site not responding. Last check: 2007-09-20)
		This covers a lot of ground, as you will see, but the chapters fall into a rather neat package, especially if you bear in mind that Hobbes was awfully impressed with the analogy between a natural man (human beings) and the artificial one of the commonwealth.
		Natural condition of mankind (ends with the claim that justice is not a faculty of the mind, cf.
		14-16: Articles of peace, the laws of nature: the natural bases of the artificial solution to the problem of conflict.
	humanities.uchicago.edu /faculty/mgreen/JuniorSeminarF03/Notes/HobbesOV.shtml (392 words)

	Thomas Hobbes
		Due to the scarcity of things in the world, there is a constant, and rights-based, "war of all against all" (bellum omnium contra omnes).
		Hobbes' leviathan state is infinitely authoritative in matters pertaining to aggression, one man waging war on another, or any matters pertaining to the cohesiveness of the state.
		Tuck argues that it further marks Hobbes as a supporter of the religious policy of the post-Civil War English republic, Independency.
	www.knowledgefun.com /book/t/th/thomas_hobbes.html (3392 words)

	[No title]
		For as the nature of foul weather lies not in a shower or two of rain, but in an inclination thereto of many days together: so the nature of war consists not in actual fighting, but in the known disposition thereto during all the time there is no assurance to the contrary.
		Secondly, that amongst these creatures the common good differs not from the private; and being by nature inclined to their private, they procure thereby the common benefit.
		One, by natural force: as when a man makes his children to submit themselves, and their children, to his government, as being able to destroy them if they refuse; or by war subdues his enemies to his will, giving them their lives on that condition.
	userpages.umbc.edu /~nmiller/POLI100/N01_HOBBES.htm (1542 words)

	Dissertations, Essays on hobbes
		Hobbes, on the other hand, believes that war is a natural condition of mankind.
		The fourth law of nature, to show gratitude to others who benefit you, is a take off of the love thy neighbor theme, it seems.
		It follows that if I help you in war then you have benefited me and I should benefit you in return for a mutal defence.
	www.essayboom.com /essay/hobbes-98914.html (167 words)

	CHAPTER XIII
		For man by nature chooseth the lesser evil, which is danger of death in resisting, rather than the greater, which is certain and present death in not resisting.
		And this is granted to be true by all men, in that they lead criminals to execution, and prison, with armed men, notwithstanding that such criminals have consented to the law by which they are condemned.
		To which I answer,First, that men are continually in competition for honour and dignity, which these creatures are not; and consequently amongst men there ariseth on that ground, envy, and hatred, and finally war; but amongst these not so.
	www.american.edu /dgolash/leviathan.htm (5907 words)

	Table of contents for Library of Congress control number 00024792
		Thomas Hobbes, “Of the Natural Condition of Mankind as Concerning Their Felicity and Misery” 2.
		Natural Law Jacques Maritain, Man and State Lon L. Fuller (1964) The Morality of Law 2.
		Nature of Crime Lawrence Friedman (1993) Crime and Punishment in American History Jeffrey Reiman (1998) “A Crime By Any Other Name” George Fletcher (1988) “Passion and Reason in Self Defense” 2.
	www.loc.gov /catdir/toc/mh021/00024792.html (1071 words)

	Hobbes: Leviathan
		It may peradventure be thought there was never such a time nor condition of war as this; and I believe it was never generally so, overall the world: but there are many places where they live so now.
		And consequently it is a precept, or general rule of Reason:that every man ought to endeavour Peace, as far as he has hope of obtaining it; and when he cannot obtain it, that he may seek and use all helps and advantages of War.
		Butif other men will not lay down their Right, as well as he, then there is no Reason for anyone to divest himself of his: for that were to expose himself to Prey, which no man is bound to, rather than to dispose himself to Peace.
	courses.essex.ac.uk /cs/cs101/hobbes.htm (1806 words)

	deisel wanita (Site not responding. Last check: 2007-09-20)
		That which may perhaps deisel wanita make such equality incredible is but a vain conceit of one's own wisdom, which almost all men think they have in a greater degree than the vulgar; that is, than all men but themselves, and a few others, whom by fame, or for concurring with themselves, they approve.
		For such is the nature of men that deisel wanita 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 deisel wanita men's at a distance.
		But this proveth rather that men are in that point equal, deisel wanita than unequal.
	deisel.yg65.com (310 words)

	Hobbes' Leviathan (1651) Chapter thirteen: Of the natural condition of mankind as concerning their felicity and misery
		Hobbes' Leviathan (1651) Chapter thirteen: Of the natural condition of mankind as concerning their felicity and misery
		(¶ 13.10) It may seem strange to some man that has not well weighed these things that Nature should thus dissociate and render men apt to invade and destroy one another: and he may therefore, not trusting to this inference, made from the passions, desire perhaps to have the same confirmed by experience.
		(¶ 13.11) It may peradventure be thought there was never such a time nor condition of war as this; and I believe it was never generally so, over all the world: but there are many places where they live so now.
	www.mdx.ac.uk /www/study/xhob13.htm (1066 words)

	Oxford University Press
		Human beings live together in societies which, by their very nature, give rise to institutions governing the behaviour and freedom of individuals.
		Political Thought contains 140 key writings on political thought, covering issues about human nature and its relation to society, the extent to which the powers of the State are justified, the tension between liberty and rights, and the way resources should be distributed.
		Thomas Hobbes: The Misery of the Natural Condition of Mankind
	www.oup.com /ca/isbn/0-19-289278-9 (459 words)

	[No title]
		Pick any one theme and (1) show how it relates to the moviw and (2) how does this theme relate to history and current society.
		Thomas Hobbes, in his work Leviathan, describes man in the state of nature as an emotional being living in a society depicted by the following Latin phrase: “omnia bellum contra omnes” (a war of all against all).
		Jean Jacques Rousseau, in The Social Contract, portrays mankind as largely controlled by reason who is able to control emotions.
	members.tripod.com /~dzierba/index-77.html (791 words)

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