Hobbes의 自然·人間觀에 관한 政致哲學的 考察 : Partly in comparison with Toegye's Thought in Korea = A Political, Philosophical Study on Hobbes's Views of Nature and Man
저자
발행기관
학술지명
권호사항
발행연도
1981
작성언어
Korean
KDC
304.000
자료형태
학술저널
수록면
259-291(33쪽)
제공처
소장기관
Thomas Hobbes(1588-1679) was in fact the first of the great modern philosophers who attempted to bring political theory into intimate relation with a thoroughly modern system of thought, and he strove to make this system broad enough to account, or scientific principles, for all the facts of nature, including, human behavior both in its individual and social aspects. Nor is he to be judged exclusively by the correctness of his conclusions. His ideas of what constituted a sound scientific method were those of his time and are long out of date. Yet the fact remains that he had something which was carried through with quite extraordinary clearness.
Fundamentally, Hobbes held, all mutation is motion and all sorts of natural processes must be explained by analysing complex appearances into the underlying motions of which they consist. According to him, motion is a continual relinquishing of one place, and acquiring of another. Human behavior, including sensation, feeling, and thought, is a mode of motion. All human passions or emotions are deducible from the antithesis of appetite and aversion; and tiese primary species are, according to Hobbes but the slight beginnings in man of motion to or from an object that stimulates the motion. If the object stimulates appetite, or motion toward itself, it is good; if motion from itself, it is bad: an there is no distinction of good and evil other then this. In a word, the physiological principle behind all behavior is selfpreservation, and self-preservation means just the continuance of individual biological existence.
The desire for security, the really fundamental need of human nature, is for all practical purposes inseparable from the desire for power. According to Hobbes, the power of a men, to take it universally, is his present means; to obtain some future apparent good; and is either original or instrumental. Hobbes puts for a general inclination of all mankind, a perpetual and restless desire of power after [power, that ceases only in death. Every man's ceaseless striving after power creates a predicament. Men are ineluctably drawn into competition with each other for riches, honor, and power to command. This competition leads to a war of every man against every man.
Hobbes is emphatic in his assertion of the natural equality of man. He concedes, there might be some slight differences between people in physical strength and mental ability, but on the whole they are not significant enough to alter the basic equality of men. Hobbes explicitly takes issue with Aristotle's dictum that some are born to rule and others to serve.
It is significant for us to compare Hobbes's conception with Lee Toegye's. Lee Toegye developed a philosophy somewhat similar to that of Plato, which held that the universe is constituted of Li or abstract form and Gi, matter. In applying this doctrine to practical affairs, Toegye said that the Li of human nature is basically good, and that it can be cultivated through education to produce virtuous conduct. Li in the mind of man may be considered reason, so far as reason means the truth, the fidelity in human nature; Gi in the mind of man may be considered sensibility, provided that reason sensibility are in the mediate coordination. According to Toegye's conception, the pure goodness or Li is four manifestations which are benevolence, righteousness, propriety, and wisdom; being sometimes good and sometimes evil, namely Gi, is seven feelings which are joy, anger, sorrow, fear, like, hate, and wish. Men's mind can do good generally, but it happens to bring sometimes wrong, if mind is weaker than the Gi in it. So men should try to act always in the field where Li in the mind is weaker than the Gi in it. So men should try to act always in the field where Li in the mind is weaker than the Gi in it. So men should try to act always in the field where Li is so overwhelming that Gi in it. So men should try to act always in the field where Li in the mind is weaker than the Gi in it. So men should try to act always in the field where Li in the mind is weaker than the Gi cannot move at all, according to him. In comparison with Toegve's point of view, Hobbes' thought is interpreted that Gi has primacy over Li, Gi being the active principle. Though Hobbes explained every event of the universe on scientific materialism, he did not deny Li for god and natural law ontologically. From the ethical viewpoint, Toegve' conception is teleological absolutism, whereas Hobbes's is empirical relativism. Toegye asserted that the proper cultivation of Li through education would automatically produce the five Confucian virtues: humanity, righteousness, propriety, wisdom and reliability. Toegye also asserted government for the subjects on the basis of humanism which leads to democracy by education, not by Hobbosian coercion.
Up to date, Hobbes's analysis of government is particularly plausible when applied to the international field, for the conditions of external security are in principle the same as those of internal security.
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