Actividad Nº 2
Lea el siguiente fragmento Leviathan (Thomas Hobbes), and from the theoretical framework proposed by this philosopher, perform an interpretation of anthropological and political aspects present in the film.
Lea el siguiente fragmento Leviathan (Thomas Hobbes), and from the theoretical framework proposed by this philosopher, perform an interpretation of anthropological and political aspects present in the film.
Chapter XIII of the "natural condition" of mankind, with respect to their happiness and their misery
men equal by nature. Nature has made men so equal in the faculties of body and of the spirit that, while a man is sometimes obviously stronger in body or more astute understanding that another, as are regarded in Overall, the difference between man and man is not so important that one can claim, based it, for himself any benefit to which another may not suck as him. Indeed, with respect to bodily strength, the weakest has strength enough to kill the strongest, either by secret plots or confederated with one that is in the my-mo danger he is. From equality proceeds
mistrust. From this equality in terms of capacity is derived equality of hope about achieving our goals. This is because if two men want the same thing, and can in no way, Tarla enjoyed both, they become enemies, and the road leading to the end (which is principally their own conservation, and sometimes their delectation only) attempt to destroy or victimize each other. Hence, an attacker is not afraid of anything but no-gular power of another man, if someone plant, sow, build or po-see a convenient place, it should probably expect to see-gan others, with their forces united, to dispossess and deprive not only the fruits of their labor, but also of his life or his free-dom. And the invader, in turn, is in the same danger with respect to others.
of distrust, war. Given this situation of mutual distrust, there is no such reasonable procedure for a man to protect himself, as anticipation, ie the rule by force or by cunning to all men as you can, within the time required until nin-No other power is able to threaten. This is not nothing but it requires its own preservation, and is usually allow-Tido. As some pleasure in contemplating their own power in the acts of conquest, continued beyond what their security requires, others in different circumstances would be happy staying within modest limits, if not increase their strength through the invasion may not survive for a long time, they are placed only in defensive plan. Therefore be necessary for the conservation to a man increase his mastery over one's fellows, should be allowed too.
addition, men do not experience any pleasure (but on the contrary, a strong dislike) meeting, where there is no power that can be imposed on them. Indeed, every man believes that his companion should value it just as he values \u200b\u200bhimself. And in the presence of all signs of contempt or understatement, try naturally, as they can dare to do so (which those who do not recognize nin-gun common power to hold, it is enough to make them destroy each other ), 'boot a higher estimation of their dispute, inflicting some damage, and the other by example.
Thus we find in the nature of man three leading causes of discord. First, competition; second, distrust, and thirdly, glory. The first cause
encourages men to attack for what-Grar a benefit, and second, to achieve security, the third, to gain reputation. The first makes use of violence to become owner of individuals, women, children and cattle men, and second, to defend them, the third-curre re force by insignificant, as a word, a smile, a different opinion, or any sign of underestimation, either directly in their persons or indirectly in their offspring, their friends, their nation, their profession or in his name. Out of State
civil war there are always each against all. Yet it is manifest that during the time men live without a common power to frighten all are in the condition or state which is called war, a war that it is everyone against everyone. Because war is not only fighting when the act of fighting, but occurs during the time period in which the will to fight is manifested enough. Thus the notion of time must be taken into account with respect to the nature of war as to the nature of the climate. In effects and the nature of the bad weather does not lie in one or two showers, but the propensity 'to rain for several days, and the nature of war consists not in the current struggle, but in the provision ma- fest themselves to it for as long as there is no assurance to the contrary. All other time is peace.
are inconveniences of such a war. In conse-you, all that is specific to a time of war, du-during which each man is an enemy of the other, it is natural also in the time men live without other security than what their own strength and his own invention may proportions. In such a situation there is no opportunity for the industry, as its fruit is uncertain, and therefore there is no farming, no navigation, nor use items that can be imported by sea den, and buildings comfortable, no instruments for move and remove things that require much strength, or knowledge of the earth, not counting time, no arts, no letters, no society, and worst of all, there is continual fear and danger of violent death; and the life of man solitary, poor, nasty, brutish and short.
In such a war nothing is unfair. In this war of all against all, there is a consequence: that nothing can be unjust. The notions of right and illegality, justice and injustice have no place. Where there is no common power, there is no law, where no law, no justice. In war, force and fraud are the two cardinal virtues. Justice and injustice are no powers or the body or spirit. If they were, could be in a man who was alone in the world, as given his feelings and passions. Are those qualities that relate to men in society, not in solitary state. It is also natural that in this condition there is no property no dominion, no distinction between you and me, only belongs to each one what they can take, and only so much you can keep it. This can state-mars of this miserable condition in which the man is at the hands of simple nature, although it has some possibility of overcoming this state, in part by their passions, partly because of his reason.
Passions that incline men to peace. The passions that incline men to peace are fear of death, the desire for things that are necessary for a comfortable life-expectancy and to obtain them is through work. The reason suggested adequate norms of peace, which can reach men by mutual consensus. These rules are, on the other hand, are called laws of nature: I will refer to them, more particularly, in the next two chapters.
men equal by nature. Nature has made men so equal in the faculties of body and of the spirit that, while a man is sometimes obviously stronger in body or more astute understanding that another, as are regarded in Overall, the difference between man and man is not so important that one can claim, based it, for himself any benefit to which another may not suck as him. Indeed, with respect to bodily strength, the weakest has strength enough to kill the strongest, either by secret plots or confederated with one that is in the my-mo danger he is. From equality proceeds
mistrust. From this equality in terms of capacity is derived equality of hope about achieving our goals. This is because if two men want the same thing, and can in no way, Tarla enjoyed both, they become enemies, and the road leading to the end (which is principally their own conservation, and sometimes their delectation only) attempt to destroy or victimize each other. Hence, an attacker is not afraid of anything but no-gular power of another man, if someone plant, sow, build or po-see a convenient place, it should probably expect to see-gan others, with their forces united, to dispossess and deprive not only the fruits of their labor, but also of his life or his free-dom. And the invader, in turn, is in the same danger with respect to others.
of distrust, war. Given this situation of mutual distrust, there is no such reasonable procedure for a man to protect himself, as anticipation, ie the rule by force or by cunning to all men as you can, within the time required until nin-No other power is able to threaten. This is not nothing but it requires its own preservation, and is usually allow-Tido. As some pleasure in contemplating their own power in the acts of conquest, continued beyond what their security requires, others in different circumstances would be happy staying within modest limits, if not increase their strength through the invasion may not survive for a long time, they are placed only in defensive plan. Therefore be necessary for the conservation to a man increase his mastery over one's fellows, should be allowed too.
addition, men do not experience any pleasure (but on the contrary, a strong dislike) meeting, where there is no power that can be imposed on them. Indeed, every man believes that his companion should value it just as he values \u200b\u200bhimself. And in the presence of all signs of contempt or understatement, try naturally, as they can dare to do so (which those who do not recognize nin-gun common power to hold, it is enough to make them destroy each other ), 'boot a higher estimation of their dispute, inflicting some damage, and the other by example.
Thus we find in the nature of man three leading causes of discord. First, competition; second, distrust, and thirdly, glory. The first cause
encourages men to attack for what-Grar a benefit, and second, to achieve security, the third, to gain reputation. The first makes use of violence to become owner of individuals, women, children and cattle men, and second, to defend them, the third-curre re force by insignificant, as a word, a smile, a different opinion, or any sign of underestimation, either directly in their persons or indirectly in their offspring, their friends, their nation, their profession or in his name. Out of State
civil war there are always each against all. Yet it is manifest that during the time men live without a common power to frighten all are in the condition or state which is called war, a war that it is everyone against everyone. Because war is not only fighting when the act of fighting, but occurs during the time period in which the will to fight is manifested enough. Thus the notion of time must be taken into account with respect to the nature of war as to the nature of the climate. In effects and the nature of the bad weather does not lie in one or two showers, but the propensity 'to rain for several days, and the nature of war consists not in the current struggle, but in the provision ma- fest themselves to it for as long as there is no assurance to the contrary. All other time is peace.
are inconveniences of such a war. In conse-you, all that is specific to a time of war, du-during which each man is an enemy of the other, it is natural also in the time men live without other security than what their own strength and his own invention may proportions. In such a situation there is no opportunity for the industry, as its fruit is uncertain, and therefore there is no farming, no navigation, nor use items that can be imported by sea den, and buildings comfortable, no instruments for move and remove things that require much strength, or knowledge of the earth, not counting time, no arts, no letters, no society, and worst of all, there is continual fear and danger of violent death; and the life of man solitary, poor, nasty, brutish and short.
In such a war nothing is unfair. In this war of all against all, there is a consequence: that nothing can be unjust. The notions of right and illegality, justice and injustice have no place. Where there is no common power, there is no law, where no law, no justice. In war, force and fraud are the two cardinal virtues. Justice and injustice are no powers or the body or spirit. If they were, could be in a man who was alone in the world, as given his feelings and passions. Are those qualities that relate to men in society, not in solitary state. It is also natural that in this condition there is no property no dominion, no distinction between you and me, only belongs to each one what they can take, and only so much you can keep it. This can state-mars of this miserable condition in which the man is at the hands of simple nature, although it has some possibility of overcoming this state, in part by their passions, partly because of his reason.
Passions that incline men to peace. The passions that incline men to peace are fear of death, the desire for things that are necessary for a comfortable life-expectancy and to obtain them is through work. The reason suggested adequate norms of peace, which can reach men by mutual consensus. These rules are, on the other hand, are called laws of nature: I will refer to them, more particularly, in the next two chapters.
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