The pure state of nature or "the natural condition of mankind" was described by the 17th century English philosopher Thomas Hobbes, in Leviathan and in his earlier work On the Citizen.[4] Hobbes argued that all humans are by nature equal in faculties of body and mind (i.e., no natural inequalities are so great as to give anyone a "claim" to an exclusive "benefit"). From this equality and other causes url=https://en.wikipedia.org/wiki/Wikipedia:AUDIENCE]example needed[/urlin human nature, everyone is naturally willing to fight one another: so that "during the time men live without a common power to keep them all in awe, they are in that condition which is called warre; and such a warre as is of every man against every man". In this state every person has a natural rightor liberty to do anything one thinks necessary for preserving one's own life; and life is "solitary, poor, nasty, brutish, and short" (Leviathan, Chapters XIII–XIV). Hobbes described this natural condition with the Latin phrase bellum omnium contra omnes (meaning war of all against all), in his work De Cive.
Within the state of nature there is neither personal property nor injustice since there is no law, except for certain natural precepts discovered by reason ("laws of nature"): the first of which is "that every man ought to endeavour peace, as far as he has hope of obtaining it" (Leviathan, Ch. XIV); and the second is "that a man be willing, when others are so too, as far forth as for peace and defence of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men as he would allow other men against himself" (loc. cit.). From here Hobbes develops the way out of the state of nature into political society and government, by mutual contracts.
According to Hobbes the state of nature exists at all times among independent countries, over whom there is no law except for those same precepts or laws of nature (Leviathan, Chapters XIII, XXX end). His view of the state of nature helped to serve as a basis for theories of international law and relations.[5]
Calvinism (also called the Reformed tradition, Reformed Christianity, Reformed Protestantism, or the Reformed faith) is a major branch of Protestantism that follows the theological tradition and forms of Christian practice set down by John Calvin and other Reformation-era theologians.
Calvinists broke from the Roman Catholic Church in the 16th century. Calvinists differ from Lutherans on the real presence of Christ in the Eucharist, theories of worship, and the use of God's law for believers, among other things. As declared in the Westminster and Second Helvetic confessions, the core doctrines are predestination and election. The term Calvinism can be misleading, because the religious tradition which it denotes has always been diverse, with a wide range of influences rather than a single founder. In the context of the Reformation, Huldrych Zwingli began the Reformed tradition in 1519 in the city of Zürich. His followers were instantly deemed Zwinglians, consistent with the Catholic practice of naming heresy after its founder. Very soon, Zwingli was joined by Martin Bucer, Wolfgang Capito, William Farel, Johannes Oecolampadius and other early Reformed thinkers. The namesake of the movement, French reformer John Calvin, converted to the Reformed tradition from Roman Catholicism only in the late 1520s or early 1530s as it was already being developed.
The movement was first called Calvinism, referring to John Calvin, by Lutherans who opposed it. Many within the tradition find it either an indescriptive or an inappropriate term and would prefer the word Reformed to be used instead.
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The first statement in the Institutes acknowledges its central theme. It states that the sum of human wisdom consists of two parts: the knowledge of God and of ourselves. Calvin argues that the knowledge of God is not inherent in humanity nor can it be discovered by observing this world. The only way to obtain it is to study scripture. Calvin writes, "For anyone to arrive at God the Creator he needs Scripture as his Guide and Teacher."
He does not try to prove the authority of scripture but rather describes it as autopiston or self-authenticating. He defends the trinitarian view of God and, in a strong polemical stand against the Catholic Church, argues that images of God lead to idolatry.
JonB wrote:It's not a major part of the point anyway, but if anyone's interested here's the wikipedia entry on the state of nature according to Hobbes:
The pure state of nature or "the natural condition of mankind" was described by the 17th century English philosopher Thomas Hobbes, in Leviathan and in his earlier work On the Citizen.[4] Hobbes argued that all humans are by nature equal in faculties of body and mind (i.e., no natural inequalities are so great as to give anyone a "claim" to an exclusive "benefit"). From this equality and other causes url=https://en.wikipedia.org/wiki/Wikipedia:AUDIENCE]example needed[/urlin human nature, everyone is naturally willing to fight one another: so that "during the time men live without a common power to keep them all in awe, they are in that condition which is called warre; and such a warre as is of every man against every man". In this state every person has a natural rightor liberty to do anything one thinks necessary for preserving one's own life; and life is "solitary, poor, nasty, brutish, and short" (Leviathan, Chapters XIII–XIV). Hobbes described this natural condition with the Latin phrase bellum omnium contra omnes (meaning war of all against all), in his work De Cive.
Within the state of nature there is neither personal property nor injustice since there is no law, except for certain natural precepts discovered by reason ("laws of nature"): the first of which is "that every man ought to endeavour peace, as far as he has hope of obtaining it" (Leviathan, Ch. XIV); and the second is "that a man be willing, when others are so too, as far forth as for peace and defence of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men as he would allow other men against himself" (loc. cit.). From here Hobbes develops the way out of the state of nature into political society and government, by mutual contracts.
According to Hobbes the state of nature exists at all times among independent countries, over whom there is no law except for those same precepts or laws of nature (Leviathan, Chapters XIII, XXX end). His view of the state of nature helped to serve as a basis for theories of international law and relations.[5]
Lord_Griff wrote:Nowt wrong Jon...
This doesn’t instill much faith in your reading of Leviathan.Lord_Griff wrote:I think you've got Hobbes wrong.
You could probably boil that down to people fight more when resources are scarce, and Pinker is a relatively rich white guy in a wealthy country who sees that things are basically fine today.Lord_Griff wrote:Day dot that's is most probably the correct assertion, Pinker's Better nature highlights thus in rates of violence for hunter gatherers.
Lord_Griff wrote:I suppose so. But let me put forward a thought. Is self preservation at any cost the core component of an individual's nature, I mean, ultimately?
I wouldn't say so, no. I don't think anything we're capable of, including self-sacrifice and altruism along with selfishness and cruelty, can be seen as against some core nature. Otherwise where would these actions come from? How would we even develop such notions if they weren't already in us in some form?Lord_Griff wrote:I suppose so. But let me put forward a thought. Is self preservation at any cost the core component of an individual's nature, I mean, ultimately?
Lol no shit.Coates, 51, who keeps herself out of the public eye
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