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Journal articles on the topic 'Leviathan'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Boucher, David. "The Two Leviathans: R. G. Collingwood and Thomas Hobbes." Political Studies 35, no. 3 (September 1987): 443–60. http://dx.doi.org/10.1111/j.1467-9248.1987.tb00199.x.

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In this article I draw upon the published and unpublished works of R. G. Collingwood in order to discern the relation between the Leviathan of Hobbes, and that of Collingwood. First, an attempt is made to explain why Hobbes became important for Collingwood, having had no special status in the writings of the latter prior to the composition of The New Leviathan. Secondly, two misconceptions of the ostensible relation between the two Leviathans will be exposed. Thirdly, the two Leviathans are compared at the level of general intent. It is argued that Collingwood never meant merely to update Leviathan in a piecemeal fashion, but instead formulated an entirely different criterion of conduct from that offered by Hobbes. Finally, some of the arguments of the two Leviathans are compared. Principally, Collingwood found Hobbes deficient in failing to provide an adequate account of the perpetual transition from the state of nature to civil life. One of the aims of Collingwood was to make good this deficiency.

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2

Vieira, Mónica Brito. "Leviathan Contra Leviathan." Journal of the History of Ideas 76, no. 2 (2015): 271–88. http://dx.doi.org/10.1353/jhi.2015.0008.

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3

Matera, Rafał. "Using Acemoglu and Robinson’s Concept to Assess Leviathans in CEECs in the Long Term." Comparative Economic Research. Central and Eastern Europe 25, no. 3 (September 14, 2022): 63–89. http://dx.doi.org/10.18778/1508-2008.25.22.

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The main objective of the paper is to use the following terms of Daron Acemoglu and James Robinson – Despotic, Real, Paper, Shackled Leviathans – to check and evaluate the state of democracy, governance and social power in Central and Eastern European Countries (CECCs). Six states were included in the study: Poland, Czechia, Slovakia (before 1993 Czechoslovakia), Hungary, Romania and Bulgaria. Based on a historical analysis, Leviathan types were identified in the interwar period, communism, and the transition time. In the most recent period (the twenty‑first century), eight democracy and freedom indices were presented, which take into account the quality of governance, the state of institutions and the potential of social capital in the six CEECs. The usefulness of these indices for assessing whether (and when) a country managed to shackle Leviathan were checked.

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4

Devos, Rafael Victorino. "LEVIATHAN." Ilha Revista de Antropologia 16, no. 1 (December 5, 2014): 251. http://dx.doi.org/10.5007/2175-8034.2014v16n1p251.

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5

Garrett, Aaron V. "Leviathan." Graduate Faculty Philosophy Journal 18, no. 1 (1995): 277–82. http://dx.doi.org/10.5840/gfpj199518114.

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6

Turner, Jonathan. "Leviathan." After Dinner Conversation 3, no. 8 (2022): 51–78. http://dx.doi.org/10.5840/adc20223875.

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Is Hobbes right, in that, life is “solitary, poor, nasty, brutish, and short?” Will resource scarcity always revert us to our most animalistic nature? In this work of space travel ethical short story fiction, the space cruise liner the narrator is on is hit by a rock. It is severely damaged and some of the crew is injured. They are slowly moving to their destination via “dead reckoning” but the ship will run out of water long before they arrive. At first, the captain decides to do a first round of killing, both by volunteers and by lottery, to save resources. Riots break out as a second lottery happens and water is rationed to just one liter per person, per day. The narrator is a second-class passenger on the ship, but largely built, so he volunteers to serve as security detail. He ends up killing a passenger who fights back during the lottery. As the situation worsens, gangs form on the ship. The narrator is brought in by a gang, but is later kicked out for being sympathetic to others. All seems lost when the ship’s doctor realizes he can filter the blood of the dead and use it to supplement their water supplies.

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7

Ravinthiran, Vidyan. "Leviathan." Yale Review 107, no. 4 (2019): 185. http://dx.doi.org/10.1353/tyr.2019.0155.

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8

O'Keitinn, Risteard. "Leviathan." Antioch Review 70, no. 3 (2012): 489. http://dx.doi.org/10.7723/antioch.70.3.0489.

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9

Risteard O'Keitinn. "Leviathan." Antioch Review 70, no. 3 (2012): 489. http://dx.doi.org/10.7723/antiochreview.70.3.0489.

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10

LaHood, Marvin J., and Paul Auster. "Leviathan." World Literature Today 67, no. 2 (1993): 379. http://dx.doi.org/10.2307/40149188.

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11

Baumgold, D. "Leviathan." English Historical Review 128, no. 535 (November 27, 2013): 1417–524. http://dx.doi.org/10.1093/ehr/cet282.

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12

Martinich, AP. "Leviathan." British Journal for the History of Philosophy 13, no. 2 (May 2005): 349–59. http://dx.doi.org/10.1080/09608780500093277.

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13

Burgess, Glenn. "Leviathan." History of European Ideas 14, no. 3 (May 1992): 454–55. http://dx.doi.org/10.1016/0191-6599(92)90236-6.

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14

Hazelton, L. "Leviathan." Canadian Medical Association Journal 182, no. 13 (August 30, 2010): 1451–52. http://dx.doi.org/10.1503/cmaj.101175.

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15

Schroder, P. "Leviathan." International Journal of Constitutional Law 11, no. 4 (October 1, 2013): 1123–24. http://dx.doi.org/10.1093/icon/mot064.

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16

Ravinthiran, Vidyan. "Leviathan." Yale Review 107, no. 4 (October 2019): 185. http://dx.doi.org/10.1111/yrev.13563.

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17

Holgate, Stephenjohn. "Leviathan." After Dinner Conversation 5, no. 7 (2024): 29–36. http://dx.doi.org/10.5840/adc20245768.

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Would you want to live forever? In this work of philosophical short story fiction, the narrator works at a technology company that has created Leviathan, a technology system that allows people, when they die, to have their mind uploaded to a virtual space for a fee. In this virtual space they continue to live their lives as 0’s and 1’s. They watch TV, shop, work, and continue forever. The narrator’s job is to check in on the customers, and make sure they aren’t unhappy, or otherwise breaking their environment by killing their pets, or burning down their own house on purpose. His coworker doesn’t believe in the company’s mission, but works there because it pays better than her last job. Her opinion falters when she is diagnosed with cancer. One day she doesn’t come to work and the narrator is left to wonder if she accepted the employee uploaded benefits package that each of them are offered.

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18

Desai, Uday, Robert Paehlke, and Douglas Torgerson. "Managing Leviathan." Public Administration Review 51, no. 6 (November 1991): 570. http://dx.doi.org/10.2307/976610.

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19

Bußjäger, Peter. "Reinventing Leviathan?" Zeitschrift für Politik 54, no. 1 (2007): 5–20. http://dx.doi.org/10.5771/0044-3360-2007-1-5.

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20

Beehler, R. "Leviathan Caught?" Cogito 4, no. 2 (1990): 86–91. http://dx.doi.org/10.5840/cogito19904225.

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21

Cueva, Mateo. "Cyber-Leviathan." Schweizerisches Jahrbuch für Entwicklungspolitik, no. 22-2 (November 1, 2003): 233–50. http://dx.doi.org/10.4000/sjep.573.

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22

Falaschetti, Dino, and Gary Miller. "Constraining Leviathan." Journal of Theoretical Politics 13, no. 4 (October 2001): 389–411. http://dx.doi.org/10.1177/0951692801013004003.

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23

HALL, STEVE, and SIMON WINLOW. "Rehabilitating Leviathan." Theoretical Criminology 7, no. 2 (May 2003): 139–62. http://dx.doi.org/10.1177/1362480603007002415.

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24

Boettke, Peter J., and Liya Palagashvili. "Taming Leviathan." Supreme Court Economic Review 23, no. 1 (January 2015): 279–303. http://dx.doi.org/10.1086/686481.

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25

May, Larry. "Limiting Leviathan." Hobbes Studies 27, no. 2 (September 8, 2014): 199–206. http://dx.doi.org/10.1163/18750257-02702007.

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26

WALKER, DAVID. "Leviathan Lite." Political Quarterly 75, s1 (August 2004): 63–73. http://dx.doi.org/10.1111/j.1467-923x.2004.623_1.x.

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27

Wainwright, Joel, and Geoff Mann. "Climate Leviathan." Antipode 45, no. 1 (July 17, 2012): 1–22. http://dx.doi.org/10.1111/j.1467-8330.2012.01018.x.

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28

du Gay, Paul. "Leviathan calling." Journal of Sociology 48, no. 4 (November 5, 2012): 397–409. http://dx.doi.org/10.1177/1440783312458073.

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29

Mueller, Dennis C. "Constraining Leviathan." Constitutional Political Economy 25, no. 1 (February 7, 2014): 88–102. http://dx.doi.org/10.1007/s10602-014-9154-2.

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30

Gjerde, Lars Erik Løvaas. "Biopolitical Leviathan." Theoria 71, no. 178 (March 1, 2024): 48–74. http://dx.doi.org/10.3167/th.2024.7117803.

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Abstract The coronavirus pandemic made the biopolitics of infection control the core object of states around the world. Globally, states governed spheres usually free of state control, implementing various restrictions, closing down society in the process. This is possible due to the state's capacities to act through and over society, grounded in the state's powers. I argue that while the pandemic has led to useful and interesting state-centric Foucauldian literature on the politics of COVID-19, this literature has not fully taken the theoretical lessons of the pandemic into account. Explicating these lessons, I discuss how the pandemic invites us to reconsider the Foucauldian approach to the state. The purpose of this article is to combine the Foucauldian theory of power with a Weberian state theory based on Michael Mann's work on the state and the sources of power, so to lay the foundations for a Weberian-Foucauldian theory of the state.

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31

Kiesselbach, Matthias. "Hobbes's Struggle with Contractual Obligation. On the Status of the Laws of Nature in Hobbes's Work." Hobbes Studies 23, no. 2 (2010): 105–23. http://dx.doi.org/10.1163/187502510x531633.

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AbstractThis paper argues that throughout his intellectual career, Hobbes remains unsatisfied with his own attempts at proving the invariant advisability of contract-keeping. Not only does he see himself forced to abandon his early idea that contractual obligation is a matter of physical laws. He also develops and retains doubts concerning its theoretical successor, the doctrine that the obligatoriness characteristic of contracts is the interest in self-preservation in alliance with instrumental reason – i.e. prudence. In fact, it is during his work on Leviathan that Hobbes notes the doctrine's main shortcoming, namely the limitation of its dialectical potential to cases in which contract-breakers are publicly identifiable. This essay shows Hobbes's doubts about his Leviathan's treatment of contractual obligation by way of a close reading of its central 15 th chapter and an analysis of some revealing shifts between the English Leviathan and the (later) Latin edition. The paper ends by suggesting that Hobbes's awareness of the flaws at the heart of his political philosophy helps account for some striking changes in his latest writings.

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32

König, Helmut. "Der Leviathan im »roten Jahrzehnt« Rückblick: Die Zeitschrift im zeithistorischen Kontext der 1970er Jahre." Leviathan 52, no. 1 (2024): 24–43. http://dx.doi.org/10.5771/0340-0425-2024-1-24.

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2023 feierte die Zeitschrift Leviathan ihr 50-jähriges Bestehen. Aus diesem Anlass erinnert der Beitrag im ersten Teil an die Gründung und die Gründungsherausgeber der Zeitschrift. Sodann wird das Gründungseditorial, das das erste Heft der Zeitschrift eröffnete, detailliert betrachtet und im Hinblick auf den Namen („Leviathan“) und die Programmatik der Zeitschrift analysiert. Der dritte Teil des Beitrags beleuchtet die inhaltliche Entwicklung des Leviathan in den 1970er Jahren. Er zeigt, wie die Zeitschrift die begrifflichen Konstruktionen, die das „rote Jahrzehnt“ (Gerd Koenen) charakterisieren, hinter sich lässt und neue Themen, Konzepte und Begriffe aufnimmt. Der Beitrag endet mit einem kurzen Ausblick auf den Leviathan in den 1980er Jahren.

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33

Waligórska-Olejniczak, Beata. "Миф Левиафанa в творчестве Андрея Звягинцева (на материале фильмa „Левиафан”)." Studia Rossica Posnaniensia, no. 41 (June 20, 2018): 253–62. http://dx.doi.org/10.14746/strp.2016.41.22.

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The article focuses on an interpretation of Andrei Zvyagintsev’s film Leviathan in the context of the Leviathan myth. The film was inspired by the Book of Job and the philosophical treatise called Leviathan or The Matter, Form and Power of a Common Wealth Ecclesiasticall and Civil written by Thomas Hobbes in 17th century. The article starts with an explanation of the possible meanings of the symbol of Leviathan in various cultural and historical traditions, including the Bible and Hobbes’s book. The background is then expanded further in the interpretation of selected shots from the film, which show that the artistic text of the Russian director can be perceived as a universal parable of human life.

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34

Tarlton, Charles D. "‘to avoyd the present stroke of death:’ Despotical Dominion, Force, and Legitimacy in Hobbe's Leviathan." Philosophy 74, no. 2 (April 1999): 221–45. http://dx.doi.org/10.1017/s0031819199000273.

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The logic of Leviathan is formally made to derive commonwealth and the rights of sovereignty (the obligations of subjects, read the other way around) from an elaborate process beginning in the physiology of human perception and passions, through language and reason, into the state of nature (the war of all against all) and, finally, under the direction of the laws of nature, to a collective and formal resignation of all their natural rights to create an absolute sovereign. This process of ‘instituting’ the sovereignty stamps the resulting sovereign with legitimacy. Early in the Second Part of Leviathan, however, Hobbes moves to attach all the rights and legitimacy of that instituted sovereignty onto what he calls ‘Despotical Dominion’, the power created when a conqueror exacts a promise from the conquered on pain of immediate death. The result is to translate all that Hobbes has said about sovereignty in general into a defence of the legitimacy of this crude force and violence. The whole of Leviathan's political argument is coloured, then, by this strategy and the best reading of it turns out to be the oldest one—that it is a defence of tyrannical power.

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35

Nelson, B. L. S. "Hobbes’s Third Jurisprudence: Legal Pragmatism and the Dualist Menace." Canadian Journal of Law & Jurisprudence 33, no. 1 (February 2020): 183–214. http://dx.doi.org/10.1017/cjlj.2019.35.

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This paper explores the possibility that Hobbesian jurisprudence is best understood as a “third way”? in legal theory, irreducible to classical natural law or legal positivism. I sketch two potential “third theories”? of law—legal pragmatism and legal dualism—and argue that, when considered in its broadest sense, Leviathan is best viewed as an example of legal pragmatism. I consider whether this legal pragmatist interpretation can be sustained in the examination of Leviathan’s treatment of civil law, and argue that the pragmatic interpretation can only be successful if we can resolve two textual issues in that chapter. First, while Hobbes argues that law entails the existence of public (sharable) reasons, he does not adequately defend the view that the sovereign is the unique authority over such reasons in all cases, especially as far as they concern known collective emergencies. Second, Hobbes both affirms and denies that a sovereign can fail to do justice, which is paradoxical. Both problems are best resolved by legal pragmatism, though the second problem resists a fully satisfying resolution. The upshot is that, although Leviathan ought to be regarded as an episode of legal pragmatism, there are trade-offs on every reading.

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36

OVERHOFF, JÜRGEN. "The Theology of Thomas Hobbes's Leviathan." Journal of Ecclesiastical History 51, no. 3 (July 2000): 527–55. http://dx.doi.org/10.1017/s0022046900005157.

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In his greatest piece of political philosophy, the Leviathan of 1651, Thomas Hobbes dedicated the astonishing mass of eighteen voluminous chapters solely to the discussion of religious matters. Although his earlier political treatises, The elements of law of 1640 and the De cive of 1642, discussed theological doctrines at some length, they never accorded so great a role to questions of religion and theology as did Leviathan. The two books of Leviathan in which Hobbes promulgated his theological doctrines are almost exactly equal in length to books I and II, and one of the chapters in book III (‘Of power ecclesiasticall’) is in some ways the longest chapter in the work. The kind of contentious eschatological doctrines which Hobbes had been careful to leave unchallenged in his early works, namely the question whether the soul had an independent existence after the death of the body, figured particularly high in Leviathan. Why was it that Hobbes's interest in theology increased so sharply between 1642 and 1651, and what was the particular point of the theology of Leviathan?

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37

Aluko, Opeyemi Idowu. "Caging the Leviathan." Dynamics of Public Administration 36, no. 1 (2019): 20. http://dx.doi.org/10.5958/0976-0733.2019.00003.8.

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38

Stoppe, Sebastian. "Ein transhumanistischer Leviathan?" arbeitstitel | Forum für Leipziger Promovierende 3, no. 2 (December 31, 2011): 69–82. http://dx.doi.org/10.36258/aflp.v3i2.3229.

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Der Beitrag diskutiert die Notwendigkeit von Emotionen im futuristischen Gesellschaftsbild von Star Trek anhand der Föderationsgesellschaft und dem Borg-Kollektiv. Es wird herausgestellt, dass die Borg begründet durch ihren Willen zur Perfektion sich vollkommen einer fortgeschrittenen Technologie unterwerfen und die Individualität von einzelnen Borgdrohnen negieren. Emotionen spielen bei den Borg keine Rolle. Die Borg kann man damit als transhumanistische Staatsordnung interpretieren, die starke Parallelen zu Hobbes’ Leviathan aufweist.

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39

Cooper, Kody W. "The Prolife Leviathan." American Catholic Philosophical Quarterly 86, no. 4 (2012): 557–81. http://dx.doi.org/10.5840/acpq201286446.

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40

B., C. J., R. G. Collingwood, and David Boucher. "The New Leviathan." Philosophical Quarterly 43, no. 173 (October 1993): 583. http://dx.doi.org/10.2307/2220025.

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41

Wong, Baldwin. "CHURCH UNDER LEVIATHAN." Journal of Religious Ethics 49, no. 1 (March 2021): 68–89. http://dx.doi.org/10.1111/jore.12343.

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42

Gebauer, Annekatrin. "Der „unzähmbare“ Leviathan." Archiv für Rechts- und Sozialphilosophie 91, no. 2 (2005): 239–55. http://dx.doi.org/10.25162/arsp-2005-0019.

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43

Fingleton, Eamonn. "Japan's Invisible Leviathan." Foreign Affairs 74, no. 2 (1995): 69. http://dx.doi.org/10.2307/20047043.

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44

Aron, Leon Rabinovich. "After the Leviathan." Journal of Democracy 18, no. 2 (2007): 120–21. http://dx.doi.org/10.1353/jod.2007.0017.

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45

Nicholls, James. "Conquering the leviathan." Mental Health Practice 15, no. 8 (May 10, 2012): 11. http://dx.doi.org/10.7748/mhp2012.05.15.8.11.p8323.

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46

Kersten, Jens. "Leviathan und Hive." Rechtswissenschaft 3, no. 3 (2012): 249–91. http://dx.doi.org/10.5771/1868-8098-2012-3-249.

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47

Patterson, Dennis, and Philip Bobbitt. "The New Leviathan." Michigan Law Review 101, no. 6 (May 2003): 1715. http://dx.doi.org/10.2307/3595329.

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48

Taylor, Hiram Ed. "Feed the Leviathan." Journal of Bisexuality 5, no. 2-3 (October 17, 2005): 11–18. http://dx.doi.org/10.1300/j159v05n02_02.

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49

Binstock, R. H., and R. Kastenbaum. "Drawing Out Leviathan." Gerontologist 39, no. 5 (October 1, 1999): 621–24. http://dx.doi.org/10.1093/geront/39.5.621.

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50

Hespanha, António Manuel. "Depois do Leviathan." Almanack Braziliense, no. 5 (May 1, 2007): 55. http://dx.doi.org/10.11606/issn.1808-8139.v0i5p55-66.

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