Delight Springs

Thursday, October 11, 2018

Hecht on Hobbes

LISTEN "The two great figures of atheism in the seventeenth century were Spinoza and Hobbes—although neither ever described himself as an atheist. Hobbes is best known today for the political science of his masterwork, Leviathan, which claims that without authoritarian government people’s lives would be “solitary, poor, nasty, brutish, and short.” It was a support for the monarchy of his time, but the book was at least as important for its role in the history of doubt. Hobbes said we do not know anything about God other than that he exists. His biblical criticism treated the Bible like any mixed-up historical text; he teased apart its different authors on the basis of literary and historical analysis, much as Spinoza did. The truth about religion, as Hobbes explained it, is that it had been formed and sustained by people in power, to control their subjects. He allowed that religion was good for people but said there was no reason for the priesthood ever to have power above the monarchy, since the clergy have no special information on God. They just operate the cult. Hobbes understood the world as a machinelike thing that runs itself. He also claimed that our souls are mortal (he cites Job saying so), but that the saved will be revived at Judgment Day while the others simply will not. Hell, he said, was just a fantasy to control people. Foolish people, “they that make little or no enquiry into the natural causes of things,” are driven by anxiety about their future and make up fanciful relationships between events and “powers invisible,” and end up “in awe of their own imaginations, and in time of distress… invoke them, and as also in the time of an expected good success, to give them thanks, making the creatures of their own fancy, their Gods.” Hobbes said people believe religion as an explanation for why good and bad things happen. When someone “cannot assure himself of the true causes of things (for the causes of good and evil fortune for the most part are invisible), he supposes causes of them, either such as his own fancy suggesteth, or trusteth to the Authority of other men...”"

Jennifer Michael Hecht, Doubt: A History

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