Teaching the<i>Leviathan</i>: Thomas Hobbes on education

Bejan, Teresa M.

doi:10.1080/03054985.2010.514438

Cited by 28 publications

(19 citation statements)

References 14 publications

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“…I contend instead that sociality makes opinions permeable to counsel and education, but resistant to command, although this does not suffice to make Hobbes a precursor of tolerance. Bejan (2010) argues that the distinction between teaching and coercion does not apply in the case of civil power, as the sovereign-teacher has absolute right to establish the meanings of words and to impose them by way of "educative punishments". Yet, even if Hobbes is "very clear" on this point (p. 623), it seems to me that effective teaching is a problem of might, not only of right.…”

Section: Endnotesmentioning

confidence: 99%

“…33 My elaboration of this idea was helped along by the reading of Toto (2018). 34 According to Bejan (2010), the purpose of education is more modest: Hobbes does not want to change men but to make outward expressions of rebellious opinions unattractive. Still, outward actions come from conscience as the strongest…”

Section: Endnotesmentioning

confidence: 99%

“…According to Bejan (), the purpose of education is more modest: Hobbes does not want to change men but to make outward expressions of rebellious opinions unattractive. Still, outward actions come from conscience as the strongest opinion, that is, they originate, one could say, from an idea of who I am.…”

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confidence: 99%

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Hobbes's genealogy of private conscience

Frilli

2020

European J of Philosophy

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This contribution aims at reconstructing Hobbes's critique of the language of private conscience and at evaluating the relevance of this critique for Hobbes's political philosophy. Hobbes, I argue, radically subverts the traditional moraltheological notion of private judgment by turning it into a natural and social fact: conscience becomes nothing more than a shared opinion. This drastic redefinition allows him to condemn the seditious uses of the language of conscience: Hobbes's criticism of Papists and Presbyterians can be read, I contend, as an attempt at a genealogical analysis of private conscience. Yet, while always constructed by powerful rhetoric, conscience is not insignificant to Hobbes, since it becomes-in a way that neither "liberal" nor "absolutist" readings of Hobbes's politics have satisfactorily accounted for-the ambivalent dimension of the construction of political consent.

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Section: Endnotesmentioning

confidence: 99%

Section: Endnotesmentioning

confidence: 99%

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Hobbes's genealogy of private conscience

Frilli

2020

European J of Philosophy

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“…In his educational theory, Hobbes demonstrates that education was a fundamental and dependable concern of his political philosophy from an initial phase. For instance, Hobbes makes a verdict that the English civil war was a result of the lack of education of the commonwealth (Bejan, 2010). In his educational thought, Hobbes argues that education is a vital tool that humans required to acquire the agreement on civil matters.…”

Section: Hobbes and Educationmentioning

confidence: 99%

The Relationship Between Moral Ideals and Education

Wang¹,

Yue²

2020

AJSSS

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The relationship between moral ideals, politics, and education has been discussed by philosophers such as Machiavelli and Hobbes in their normative ideals associated with political realism, morals, and education. There is a symbiotic association between education, politics and morals ideal. This is because politics influences education and vice versa. The presence or lack of education impacts the combined values, goals, morals, and intellect of the body politic. In other words, the level of education in a society or the way the society is educated will influence the kind of people who will get into power and hold office and the moral ideals they will possess. Also, leaders getting into office need to possess good morals that can be acquired through education. Besides, it will determine the strategy used to get people into office and how much control and power those in office have. Education also determines the type of laws and morals that are deliberated sensible and insensible and how those who have been elected to represent the society or country will establish, promote, and govern educational institutions. There is a connection between Machiavelli and Hobbes’ moral ideals and education as identified in this paper. This essay uses “generation Z” students in higher education to show how Hobbes’s educational theories and moral ideals apply in the real world. In his educational theory, Hobbies suggests that teachers should use methods of teaching take into consideration the characteristics of the generation Z and also the curriculum should include the teaching of morals because this generation is going through many challenges.

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“…This construction leaves out the ‘ferocious’ facets of the political animal associated with realism including rationality and egoism that are inevitably manifested from without under anarchy. Further, according to Hobbes, individuals prefer living within states in order to escape the state of nature in which individuals are doomed to live in a “continual fear and danger of violent death” and in which “the life of man, [is] solitary, poor, nasty, brutish, and short” (Bejan : 614). These classical realists refer to human beings as a collectivity of rational, civilized individuals who are supposedly united into homogenous nations, thus overlooking other types of non‐state political hierarchies, such as the prestate and sub‐state primordial communities/sects that manage to establish an informal, inter‐subjective‐based hierarchy.…”

Section: Literature Reviewmentioning

confidence: 99%

Minority politics and the social construction of hierarchy: the case of the Druze community

Halabi

2018

Nations and Nationalism

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This article examines the behaviour of a minority as a political unit and its endeavours to construct an informal state‐like hierarchy. The article examines the history of the Druze minority during the major crises of 1830s and 1860 Lebanon, 1925 Syrian Great Uprising, 1936–1939 Palestinian Great Revolt and the 1948 Zionist–Arab War. The article explores how inter‐subjectivity among Druze individuals around principles such as ‘preserving of brotherhood’, their imagination of themselves of belonging to a large community and the inter‐subjectivity around the prominence of certain clans, notables and religious clergies allowed the minority to behave as a community and create its own informal hierarchy within the loose hierarchy of their own state. The hierarchy that was established was based upon elements of inter‐subjectivity that include communal solidarity, faith‐based binding foundations, the seniority of certain clan leaders and the prominence of certain clergies, where the clan leaders and clergies were authorized to settle daily disputes and in steering the foreign affairs of the minority.

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Teaching theLeviathan: Thomas Hobbes on education

Cited by 28 publications

References 14 publications

Hobbes's genealogy of private conscience

Hobbes's genealogy of private conscience

The Relationship Between Moral Ideals and Education

Minority politics and the social construction of hierarchy: the case of the Druze community

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