Date: Tue, 2 Aug 1994 20:26:52 +0300 From: Hannu Salmi <hansalmi@utu.fi> To: Historiaverkko <akoivu@utu.fi>, aollila@utu.fi, Subject: Hobbes ja passiot - 1
On Tue, 26 Jul 1994, Timo Ala-Vähälä wrote:
> Kun Heikki ja Hannu viittasivat Adan Smithiin, tuli
> mieleeni, olisiko Hobbes ehka ollut hanelle jonkinlainen
> oppi-isa. Hobbes naet aloitti teoksena LEVIATHAN
> erittelemalla ihmisluontoa - kasitellen laajalti mm.
> hyveita ja passioita. Hobbesin tekstista loytyy useita
> mielenkiintoista piirteita. Han mm. katsoi, etta hyveiden
> syntyy vaikuttaa toisaalta koulutus, toisaalta
> ruumiinnesteiden tasapaino. Motiivin hyveiden
> kehittamiselle luovat puolestaan passiot. (Luin tekstin
> eilen ensimmaista kertaa, ja vain ylimalkaisesti, joten
> lukekaa omalla vastuullanne.)
> Nauttaisi siis silta, etta Hobbesin opissa on juonteita
> Aristoteleen sielua koskevasta opista, laaketeiteen
> ruumiinnesteita koskevista ajatuksista seka taman lisaksi
> han viittaa Galilein mekaniikkaan. (Hannu, jos sinulta
> loytyy, voisit laittaa ihmista kasittelevan luvun toisten
> iloksi. Itse en viela osaa.)
Imuroin Leviathanin, mutta ihmista kasitteleva osa on sen
verran
laaja, etten laheta sita kokonaan. Ja seuraavankin katkelman
lahetan kahdessa osassa.
Hannu
1651 LEVIATHAN by Thomas Hobbes
INTRODUCTION
NATURE (the art whereby God hath made and governs the world) is by the art of man, as in many other things, so in this also imitated, that it can make an artificial animal. For seeing life is but a motion of limbs, the beginning whereof is in some principal part within, why may we not say that all automata (engines that move themselves by springs and wheels as doth a watch) have an artificial life? For what is the heart, but a spring; and the nerves, but so many strings; and the joints, but so many wheels, giving motion to the whole body, such as was intended by the Artificer? Art goes yet further, imitating that rational and most excellent work of Nature, man. For by art is created that great LEVIATHAN called a COMMONWEALTH, or STATE (in Latin, CIVITAS), which is but an artificial man, though of greater stature and strength than the natural, for whose protection and defence it was intended; and in which the sovereignty is an artificial soul, as giving life and motion to the whole body; the magistrates and other officers of judicature and execution, artificial joints; reward and punishment (by which fastened to the seat of the sovereignty, every joint and member is moved to perform his duty) are the nerves, that do the same in the body natural; the wealth and riches of all the particular members are the strength; salus populi (the people's safety) its business; counsellors, by whom all things needful for it to know are suggested unto it, are the memory; equity and laws, an artificial reason and will; concord, health; sedition, sickness; and civil war, death. Lastly, the pacts and covenants, by which the parts of this body politic were at first made, set together, and united, resemble that fiat, or the Let us make man, pronounced by God in the Creation. To describe the nature of this artificial man, I will consider
First, the matter thereof, and the artificer; both which is man. Secondly, how, and by what covenants it is made; what are the rights and just power or authority of a sovereign; and what it is that preserveth and dissolveth it. Thirdly, what is a Christian Commonwealth. Lastly, what is the Kingdom of Darkness.
Concerning the first, there is a saying much usurped of late, that wisdom is acquired, not by reading of books, but of men. Consequently whereunto, those persons, that for the most part can give no other proof of being wise, take great delight to show what they think they have read in men, by uncharitable censures of one another behind their backs. But there is another saying not of late understood, by which they might learn truly to read one another, if they would take the pains; and that is, Nosce teipsum, Read thyself: which was not meant, as it is now used, to countenance either the barbarous state of men in power towards their inferiors, or to encourage men of low degree to a saucy behaviour towards their betters; but to teach us that for the similitude of the thoughts and passions of one man, to the thoughts and passions of another, whosoever looketh into himself and considereth what he doth when he does think, opine, reason, hope, fear, etc., and upon what grounds; he shall thereby read and know what are the thoughts and passions of all other men upon the like occasions. I say the similitude of passions, which are the same in all men,- desire, fear, hope, etc.; not the similitude of the objects of the passions, which are the things desired, feared, hoped, etc.: for these the constitution individual, and particular education, do so vary, and they are so easy to be kept from our knowledge, that the characters of man's heart, blotted and confounded as they are with dissembling, lying, counterfeiting, and erroneous doctrines, are legible only to him that searcheth hearts. And though by men's actions we do discover their design sometimes; yet to do it without comparing them with our own, and distinguishing all circumstances by which the case may come to be altered, is to decipher without a key, and be for the most part deceived, by too much trust or by too much diffidence, as he that reads is himself a good or evil man. But let one man read another by his actions never so perfectly, it serves him only with his acquaintance, which are but few. 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.
THE FIRST PART
OF MAN
(...)
CHAPTER VI
OF THE INTERIOR BEGINNINGS OF VOLUNTARY MOTIONS, COMMONLY CALLED THE PASSIONS; AND THE SPEECHES BY WHICH THEY ARE EXPRESSED
THERE be in animals two sorts of motions peculiar to them: One called vital, begun in generation, and continued without interruption through their whole life; such as are the course of the blood, the pulse, the breathing, the concoction, nutrition, excretion, etc.; to which motions there needs no help of imagination: the other is animal motion, otherwise called voluntary motion; as to go, to speak, to move any of our limbs, in such manner as is first fancied in our minds. That sense is motion in the organs and interior parts of man's body, caused by the action of the things we see, hear, etc., and that fancy is but the relics of the same motion, remaining after sense, has been already said in the first and second chapters. And because going, speaking, and the like voluntary motions depend always upon a precedent thought of whither, which way, and what, it is evident that the imagination is the first internal beginning of all voluntary motion. And although unstudied men do not conceive any motion at all to be there, where the thing moved is invisible, or the space it is moved in is, for the shortness of it, insensible; yet that doth not hinder but that such motions are. For let a space be never so little, that which is moved over a greater space, whereof that little one is part, must first be moved over that. These small beginnings of motion within the body of man, before they appear in walking, speaking, striking, and other visible actions, are commonly called endeavour. This endeavour, when it is toward something which causes it, is called appetite, or desire, the latter being the general name, and the other oftentimes restrained to signify the desire of food, namely hunger and thirst. And when the endeavour is from ward something, it is generally called aversion. These words appetite and aversion we have from the Latins; and they both of them signify the motions, one of approaching, the other of retiring. So also do the Greek words for the same, which are orme and aphorme. For Nature itself does often press upon men those truths which afterwards, when they look for somewhat beyond Nature, they stumble at. For the Schools find in mere appetite to go, or move, no actual motion at all; but because some motion they must acknowledge, they call it metaphorical motion, which is but an absurd speech; for though words may be called metaphorical, bodies and motions cannot. That which men desire they are said to love, and to hate those things for which they have aversion. So that desire and love are the same thing; save that by desire, we signify the absence of the object; by love, most commonly the presence of the same. So also by aversion, we signify the absence; and by hate, the presence of the object. Of appetites and aversions, some are born with men; as appetite of food, appetite of excretion, and exoneration (which may also and more properly be called aversions, from somewhat they feel in their bodies), and some other appetites, not many. The rest, which are appetites of particular things, proceed from experience and trial of their effects upon themselves or other men. For of things we know not at all, or believe not to be, we can have no further desire than to taste and try. But aversion we have for things, not only which we know have hurt us, but also that we do not know whether they will hurt us, or not. Those things which we neither desire nor hate, we are said to contemn: contempt being nothing else but an immobility or contumacy of the heart in resisting the action of certain things; and proceeding from that the heart is already moved otherwise, by other more potent objects, or from want of experience of them. And because the constitution of a man's body is in continual mutation, it is impossible that all the same things should always cause in him the same appetites and aversions: much less can all men consent in the desire of almost any one and the same object. But whatsoever is the object of any man's appetite or desire, that is it which he for his part calleth good; and the object of his hate and aversion, evil; and of his contempt, vile and inconsiderable. For these words of good, evil, and contemptible are ever used with relation to the person that useth them: there being nothing simply and absolutely so; nor any common rule of good and evil to be taken from the nature of the objects themselves; but from the person of the man, where there is no Commonwealth; or, in a Commonwealth, from the person that representeth it; or from an arbitrator or judge, whom men disagreeing shall by consent set up and make his sentence the rule thereof. The Latin tongue has two words whose significations approach to those of good and evil, but are not precisely the same; and those are pulchrum and turpe. Whereof the former signifies that which by some apparent signs promiseth good; and the latter, that which promiseth evil. But in our tongue we have not so general names to express them by. But for pulchrum we say in some things, fair; in others, beautiful, or handsome, or gallant, or honourable, or comely, or amiable: and for turpe; foul, deformed, ugly, base, nauseous, and the like, as the subject shall require; all which words, in their proper places, signify nothing else but the mien, or countenance, that promiseth good and evil. So that of good there be three kinds: good in the promise, that is pulchrum; good in effect, as the end desired, which is called jucundum, delightful; and good as the means, which is called utile, profitable; and as many of evil: for evil in promise is that they call turpe; evil in effect and end is molestum, unpleasant, troublesome; and evil in the means, inutile, unprofitable, hurtful. As in sense that which is really within us is, as I have said before, only motion, caused by the action of external objects but in appearance; to the sight, light and colour; to the ear, sound; to the nostril, odour, etc.: so, when the action of the same object is continued from the eyes, ears, and other organs to the heart, the real effect there is nothing but motion, or endeavour; which consisteth in appetite or aversion to or from the object moving. But the appearance or sense of that motion is that we either call delight or trouble of mind. This motion, which is called appetite, and for the appearance of it delight and pleasure, seemeth to be a corroboration of vital motion, and a help thereunto; and therefore such things as caused delight were not improperly called jucunda (a juvando), from helping or fortifying; and the contrary, molesta, offensive, from hindering and troubling the motion vital. Pleasure therefore, or delight, is the appearance or sense of good; and molestation or displeasure, the appearance or sense of evil. And consequently all appetite, desire, and love is accompanied with some delight more or less; and all hatred and aversion with more or less displeasure and offence. Of pleasures, or delights, some arise from the sense of an object present; and those may be called pleasures of sense (the word sensual, as it is used by those only that condemn them, having no place till there be laws). Of this kind are all onerations and exonerations of the body; as also all that is pleasant, in the sight, hearing, smell, taste, or touch. Others arise from the expectation that proceeds from foresight of the end or consequence of things, whether those things in the sense please or displease: and these are pleasures of the mind of him that draweth in those consequences, and are generally called joy. In the like manner, displeasures are some in the sense, and called pain; others, in the expectation of consequences, and are called grief.
...jatkuu pian