Thomas Hobbes in the context of Malmesbury

Sovereignty can generally be defined as supreme, independent control and lawmaking authority over a territory. It finds expression in the power to rule and make law. Sovereignty entails hierarchy within a state as well as external autonomy for states. In any state, sovereignty is assigned to the person, body or institution that has the ultimate authority over other people and to change existing laws. In political theory, sovereignty is a substantive term designating supreme legitimate authority over some polity. Under international law, sovereign states are all considered equal, and no state can interfere with the internal affairs of another sovereign state. While Article 2(7) of the UN Charter explicitly recognizes the sovereignty of states, and in general there is a principle of non-interference in the domestic affairs of sovereign states, the UN Security Council’s Chapter VII powers clearly contemplate the use of force against a state when necessary to restore peace. Further, the recent Responsibility to Protect (R2P) authorizes the United Nations to take action to “avert a humanitarian catastrophe” within a state when that state’s government cannot or will not act.

A state is generally considered to have sovereignty over a territory when it has consistently exercised state authority there without objection from other states. De jure sovereignty refers to the legal right to do so; de facto sovereignty refers to the factual ability to do so. This can become an issue of special concern upon the failure of the usual expectation that de jure and de facto sovereignty exist at the place and time of concern, and reside within the same organization.

The Age of Enlightenment (also the Age of Reason) was a period in the history of Europe and Western civilization during which the Enlightenment, an intellectual and cultural movement, flourished, emerging in the late 17th century in Western Europe and reaching its peak in the 18th century, as its ideas spread more widely across Europe and into the European colonies, in the Americas and Oceania. Characterized by an emphasis on reason, empirical evidence, and scientific method, the Enlightenment promoted ideals of individual liberty, religious tolerance, progress, and natural rights. Its thinkers advocated for constitutional government, the separation of church and state, and the application of rational principles to social and political reform.

The Enlightenment emerged from and built upon the Scientific Revolution of the 16th and 17th centuries, which had established new methods of empirical inquiry through the work of figures such as Galileo Galilei, Johannes Kepler, Francis Bacon, Pierre Gassendi, Christiaan Huygens and Isaac Newton. Philosophical foundations were laid by thinkers including René Descartes, Thomas Hobbes, Baruch Spinoza, and John Locke, whose ideas about reason, natural rights, and empirical knowledge became central to Enlightenment thought. The dating of the period of the beginning of the Enlightenment can be attributed to the publication of Descartes' Discourse on the Method in 1637, with his method of systematically disbelieving everything unless there was a well-founded reason for accepting it, and featuring his dictum, Cogito, ergo sum ('I think, therefore I am'). Others cite the publication of Newton's Principia Mathematica (1687) as the culmination of the Scientific Revolution and the beginning of the Enlightenment. European historians traditionally dated its beginning with the death of Louis XIV of France in 1715 and its end with the outbreak of the French Revolution in 1789. Many historians now date the end of the Enlightenment as the start of the 19th century, with the latest proposed year being the death of Immanuel Kant in 1804.

David Hume (/hjuːm/; born David Home; 7 May 1711 – 25 August 1776) was a Scottish philosopher, historian, economist and essayist who is known for his highly influential system of empiricism, philosophical scepticism and metaphysical naturalism. Beginning with A Treatise of Human Nature (1739–40), Hume strove to create a naturalistic science of man that examined the psychological basis of human nature. Hume followed John Locke in rejecting the existence of innate ideas, concluding that all human knowledge derives solely from experience; this places him amongst such empiricists as Francis Bacon, Thomas Hobbes, John Locke, and George Berkeley.

Hume argued that inductive reasoning and belief in causality cannot be justified rationally; instead, they result from custom and mental habit. People never actually perceive that one event causes another but only experience the "constant conjunction" of events. This problem of induction means that to draw any causal inferences from past experience, it is necessary to presuppose that the future will resemble the past; this metaphysical presupposition cannot itself be grounded in prior experience.

Leviathan or The Matter, Forme and Power of a Commonwealth Ecclesiasticall and Civil, commonly referred to as Leviathan, is a book by the English philosopher Thomas Hobbes (1588–1679), published in 1651 (revised Latin edition 1668). Its name derives from the Leviathan of the Hebrew Bible.

The work concerns the structure of society and legitimate government, and is regarded as one of the earliest and most influential examples of social contract theory.

Comedy is a genre of dramatic performance having a light or humorous tone that depicts amusing incidents and in which the characters ultimately triumph over adversity. For ancient Greeks and Romans, a comedy was a stage-play with a happy ending. In the Middle Ages, the term expanded to include narrative poems with happy endings and a lighter tone. In this sense Dante used the term in the title of his poem, the Divine Comedy (Italian: Divina Commedia).

The phenomena connected with laughter and that which provokes it have been carefully investigated by psychologists. The predominating characteristics are incongruity or contrast in the object, and shock or emotional seizure on the part of the subject. It has also been held that the feeling of superiority is an essential factor: thus Thomas Hobbes speaks of laughter as a "sudden glory." Modern investigators have paid much attention to the origin both of laughter and of smiling, as well as the development of the "play instinct" and its emotional expression.

Baruch (de) Spinoza (24 November 1632 – 21 February 1677), also known under his Latinized pen name Benedictus de Spinoza, was a philosopher of Portuguese-Jewish origin, who was born in the Dutch Republic. A forerunner of the Age of Enlightenment, Spinoza significantly influenced modern biblical criticism, 17th-century rationalism, and Dutch intellectual culture, establishing himself as one of the most important and radical philosophers of the early modern period. Influenced by Stoicism, Thomas Hobbes, René Descartes, Ibn Tufayl, and heterodox Christians, Spinoza was a leading philosopher of the Dutch Golden Age.

Spinoza was born in Amsterdam to a Marrano family that fled Portugal for the more tolerant Dutch Republic. He received a traditional Jewish education, learning Hebrew and studying sacred texts within the Portuguese Jewish community, where his father was a prominent merchant. As a young man, Spinoza challenged rabbinic authority and questioned Jewish doctrines, leading to his permanent expulsion from his Jewish community in 1656. Following that expulsion, he distanced himself from all religious affiliations and devoted himself to philosophical inquiry and lens grinding. Spinoza attracted a dedicated circle of followers who gathered to discuss his writings and joined him in the intellectual pursuit of truth.

William S. Lind (born July 9, 1947) is an American conservative author, described as being aligned with paleoconservatism. He is the author of many books and one of the first proponents of fourth-generation warfare (4GW) theory and is director of the American Conservative Center for Public Transportation. He used the pseudonym Thomas Hobbes in a column for The American Conservative.

In moral and political philosophy, the social contract is an idea, theory, or model that usually, although not always, concerns the legitimacy of the authority of the state over the individual. Conceptualized in the Age of Enlightenment, it is a core concept of constitutionalism, while not necessarily convened and written down in a constituent assembly and constitution.

Social contract arguments typically are that individuals have consented, either explicitly or tacitly, to surrender some of their freedoms and submit to the authority (of the ruler, or to the decision of a majority) in exchange for protection of their remaining rights or maintenance of the social order. The relation between natural and legal rights is often a topic of social contract theory. The term takes its name from The Social Contract (French: Du contrat social ou Principes du droit politique), a 1762 book by Jean-Jacques Rousseau that discussed this concept. Although the antecedents of social contract theory are found in antiquity, in Greek and Stoic philosophy and Roman and Canon Law, the heyday of the social contract was the mid-17th to early 19th centuries, when it emerged as the leading doctrine of political legitimacy.

In political philosophy, a monopoly on violence or monopoly on the legal use of force is the property of a polity that is the only entity in its jurisdiction to legitimately use force, and thus the supreme authority of that area.

While the monopoly on violence as the defining conception of the state was first described in sociology by Max Weber in his essay Politics as a Vocation (1919), the monopoly of the legitimate use of physical force is a core concept of modern public law, which goes back to French jurist and political philosopher Jean Bodin's 1576 work Les Six livres de la République and English philosopher Thomas Hobbes's 1651 book Leviathan. Weber claims that the state is the "only human Gemeinschaft which lays claim to the monopoly on the legitimate use of physical force. As such, states can resort to coercive means such as incarceration, expropriation, humiliation, and death threats to obtain the population's compliance with its rule and thus maintain order. However, this monopoly is limited to a certain geographical area, and in fact this limitation to a particular area is one of the things that defines a state." In other words, Weber describes the state as any organization that succeeds in holding the exclusive right to use, threaten, or authorize physical force against residents of its territory. Such a monopoly, according to Weber, must occur via a process of legitimation.

Prehistoric warfare refers to war that occurred between societies without recorded history.

The existence—and the definition—of war in humanity's state of nature has been a controversial topic in the history of ideas at least since Thomas Hobbes in Leviathan (1651) argued a "war of all against all", a view directly challenged by Jean-Jacques Rousseau in a Discourse on Inequality (1755) and The Social Contract (1762). The debate over human nature continues, spanning contemporary anthropology, archaeology, ethnography, history, political science, psychology, primatology, and philosophy in such divergent books as Azar Gat's War in Human Civilization and Raymond C. Kelly's Warless Societies and the Origin of War. For the purposes of this article, "prehistoric war" will be broadly defined as a state of organized lethal aggression between autonomous preliterate communities.

Leviathan (/lɪˈvaɪ.əθən/ le-VIE-ə-thən; Hebrew: לִוְיָתָן, romanized: Livyāṯān; Greek: Λεβιάθαν) is a sea serpent demon noted in theology and mythology. It is referenced in the Hebrew Bible, as a metaphor for a powerful enemy, notably Babylon. It is referred to in Psalms, the Book of Job, the Book of Isaiah, and the pseudepigraphical Book of Enoch. Leviathan is often an embodiment of chaos, threatening to eat the damned when their lives are over. In the end, it is annihilated. Christian theologians identified Leviathan with the demon of the deadly sin envy. According to Ophite Diagrams, Leviathan encapsulates the space of the material world.

In Gnosis, it encompasses the world like a sphere and incorporates the souls of those who are too attached to material things, so they cannot reach the realm of God's fullness beyond, from which all good emanates. In Hobbes, Leviathan becomes a metaphor for the omnipotence of the state, which maintains itself by educating children in its favour, generation after generation. This idea of eternal power that 'feeds' on its constantly self-produced citizens is based on a concept of conditioning that imprints the human's conscience in a mechanical manner. It deals in a good and evil dualism: a speculative natural law according to which man should behave towards man like a ravenous wolf, and the pedagogically transmitted laws of the state as Leviathan, whose justification for existence is seen in containing such frightening conditions.

In legal philosophy, legal positivism is the theory that the existence of the law and its content depend on social facts, such as acts of legislation, judicial decisions, and customs, rather than on morality. This contrasts with theories such as natural law, which hold that law is necessarily connected to morality in such a way that any law that contradicts morality lacks legal validity.

Thomas Hobbes defined law as the command of the sovereign. This idea was elaborated in the 18th and 19th centuries by legal philosophers such as Jeremy Bentham and John Austin, who argued that a law is valid not because it is intrinsically moral or just, but because it comes from the sovereign, is generally obeyed by the people, and is backed up by sanctions. Hans Kelsen developed legal positivism further by separating law not only from morality, as the early positivists did, but also from empirical facts, introducing the concept of a norm as an "ought" statement as distinct from a factual "is" statement. In Kelsen's view, the validity of a legal norm derives from a higher norm, creating a hierarchy that ultimately rests on a "basic norm": this basic norm, not the sovereign, is the ultimate source of legal authority.In addition to Kelsen, other prominent legal positivists of the 20th century include H. L. A. Hart and Joseph Raz.

In his final philosophical treatise, The Passions of the Soul (French: Les Passions de l'âme), completed in 1649 and dedicated to Princess Elisabeth of Bohemia, the French philosopher and mathematician René Descartes contributes to a long tradition of philosophical inquiry into the nature of "the passions". The passions were experiences – now commonly called emotions in the modern period – that had been a subject of debate among philosophers and theologians since the time of Plato.

Notable precursors to Descartes who articulated their own theories of the passions include Augustine of Hippo, Thomas Aquinas and Thomas Hobbes.According to Amélie Rorty, the work reflects Descartes' need to reconcile the influence of the passions on otherwise rational beings. This marks a clear point in the advancement of human self-estimation, paralleling the increasingly rational-based scientific method. Descartes affirmed that the passions "are all intrinsically good, and that all we have to avoid is their misuse or their excess" (art. 211).

The right of asylum, sometimes called right of political asylum (asylum from Ancient Greek ἄσυλον (ásulon) 'sanctuary'), is a juridical concept, under which people persecuted by their own rulers might be protected by another sovereign authority, such as a second country or another entity which in medieval times could offer sanctuary. This right was recognized by the Ancient Egyptians, the Greeks, and the Hebrews, from whom it was adopted into Western tradition. René Descartes fled to the Netherlands, Voltaire to England, and Thomas Hobbes to France, because each state offered protection to persecuted foreigners. Contemporary right of asylum is founded on the non-binding Universal Declaration of Human Rights.

A legal maxim is an established principle or proposition of law, and a species of aphorism and general maxim. The word is apparently a variant of the Latin maxima, but this latter word is not found in extant texts of Roman law with any denotation exactly analogous to that of a legal maxim in the Medieval or modern definition, but the treatises of many of the Roman jurists on regular definitiones and sententiae iuris are to some degree collections of maxims. Most of the Latin maxims originate from the Medieval era in European states that used Latin as their legal language.

The attitude of early English commentators towards the maximal of the law was one of unmingled adulation. In Thomas Hobbes, Doctor and Student (p. 26), they are described as of the same strength and effect in the law as statutes. Francis Bacon observed in the preface to his collection of maxims: The use of maxims will be "in deciding doubt and helping soundness of judgment, but, further, in gracing argument, in correcting unprofitable subtlety, and reducing the same to a more sound and substantial sense of law, in reclaiming vulgar errors, and, generally, in the amendment in some measure of the very nature and complexion of the whole law".