Freedom of Religion/Philosophical Origins/Tradition contributions/Hobbesian Thought: Difference between revisions
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|contents=Despite Hobbes’ often totalitarian views, Hobbes advocates at least some liberty of expression, religion, and association. Hobbes only supported restrictions on liberty when it would have a tangible benefit to the state. In Elements of Law, he argues “that there be no restraint of natural liberty, but what is necessary for the good of the commonwealth” ([[Probable year::1640]], 9-4). In Behemoth, he even argues that “suppression of doctrines does but unite and exasperate, that is, increase both the malice and power of them that have already believed them” (Hobbes [[Probable year::1681]]) . | |contents=Despite Hobbes’ often totalitarian views, Hobbes advocates at least some liberty of expression, religion, and association. Hobbes only supported restrictions on liberty when it would have a tangible benefit to the state. In Elements of Law, he argues “that there be no restraint of natural liberty, but what is necessary for the good of the commonwealth” ([[Probable year:: 1640]], 9-4). In Behemoth, he even argues that “suppression of doctrines does but unite and exasperate, that is, increase both the malice and power of them that have already believed them” (Hobbes [[Probable year:: 1681]]) . | ||
Although Hobbes’ preference is liberty, he does not seem to have a particularly high standard for classifying ideas as seditious. He considered Christian views that violating conscience is a sin and that sanctity and faith are achieved through relations with the supernatural, not reason, to be seditious (Curley 1). One can see how these views would hurt a state - the idea about violating conscience could promote disobedience. Still, these views are nowhere near problematic to meet the standards for censorship employed by most modern Western governments. | Although Hobbes’ preference is liberty, he does not seem to have a particularly high standard for classifying ideas as seditious. He considered Christian views that violating conscience is a sin and that sanctity and faith are achieved through relations with the supernatural, not reason, to be seditious (Curley 1). One can see how these views would hurt a state - the idea about violating conscience could promote disobedience. Still, these views are nowhere near problematic to meet the standards for censorship employed by most modern Western governments. | ||
Leviathan: https://www.fulltextarchive.com/pdfs/Leviathan.pdf | Leviathan: https://www.fulltextarchive.com/pdfs/Leviathan.pdf | ||
Curley: https://sites01.lsu.edu/faculty/voegelin/wp-content/uploads/sites/80/[[Probable year::2015]]/ 09/Edwin-Curley.pdf Elements of Law: http://library.um.edu.mo/ebooks/b1360[[Probable year::2317]]. pdf | Curley: https://sites01.lsu.edu/faculty/voegelin/wp-content/uploads/sites/80/[[Probable year:: 2015]]/ 09/Edwin-Curley.pdf Elements of Law: http://library.um.edu.mo/ebooks/b1360[[Probable year:: 2317]]. pdf | ||
Behemoth: | Behemoth: | ||
https://oll.libertyfund.org/titles/hobbes-the-english-works-vol-vi-dialogue-behemoth-rhetoric | https://oll.libertyfund.org/titles/hobbes-the-english-works-vol-vi-dialogue-behemoth-rhetoric | ||
Revision as of 22:08, 28 December 2022
What have religious and philosophical traditions contributed to our understanding of this right?
Hobbesian Thought
Despite Hobbes’ often totalitarian views, Hobbes advocates at least some liberty of expression, religion, and association. Hobbes only supported restrictions on liberty when it would have a tangible benefit to the state. In Elements of Law, he argues “that there be no restraint of natural liberty, but what is necessary for the good of the commonwealth” (1640, 9-4). In Behemoth, he even argues that “suppression of doctrines does but unite and exasperate, that is, increase both the malice and power of them that have already believed them” (Hobbes 1681) . Although Hobbes’ preference is liberty, he does not seem to have a particularly high standard for classifying ideas as seditious. He considered Christian views that violating conscience is a sin and that sanctity and faith are achieved through relations with the supernatural, not reason, to be seditious (Curley 1). One can see how these views would hurt a state - the idea about violating conscience could promote disobedience. Still, these views are nowhere near problematic to meet the standards for censorship employed by most modern Western governments. Leviathan: https://www.fulltextarchive.com/pdfs/Leviathan.pdf Curley: https://sites01.lsu.edu/faculty/voegelin/wp-content/uploads/sites/80/2015/ 09/Edwin-Curley.pdf Elements of Law: http://library.um.edu.mo/ebooks/b13602317. pdf Behemoth: https://oll.libertyfund.org/titles/hobbes-the-english-works-vol-vi-dialogue-behemoth-rhetoric