| 产品展示 |
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| 基本信息 |
| 图书名称： | 利维坦(英文版)(精)/世界学术经典 |
| 作 者： | 作者:(英)托马斯·霍布斯|责编:金宇 |
| 定价： | 168 |
| ISBN号： | 9787532783090 |
| 出版社： | 上海译文出版社 |
| 开本： | 32开 |
| 装帧： | 精装 |
| 出版日期： | 2021/1/1 0 |
| 编辑推荐 |
| 霍布斯以利维坦这一威力无比的海怪来比喻君主专制政体的国家，在书中阐述了他的国家起源学说和社会政治思想。这部作品在西方思想史上产生了巨大影响，成为西方领袖人物的必读书籍之一。
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| 内容介绍 |
| 《利维坦》是霍布斯的代表作品，是其政治哲学的集大成者。该书提出并完善了近代机械唯物主义理论体系，以唯物观剖析了人性的本质；提出了自然状态和自然法的思想，并推导出社会契约论；论述了国家起源和功能，构想了强大君主专政体制国家的体系；否定了神的存在，揭示了宗教实质，抨击了凌驾于国家至上的教会权力；展现了与众不同的新的至善观，认为人性和至善无关，信守契约即为正义，破坏契约即为不善。
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| 作者介绍 |
| 霍布斯（Thomas Hobbes，1588—1679）是英国著名政治家、哲学家，是现代政治学开创者之一，他提出了“自然状态”和国家起源说，创立了机械唯物主义完整体系，他反对君权神授，主张以理性主义为基础的君主专制政治哲学，同时也倡导以个人权利、自然平等、政治秩序为人文特征的西方自由主义思潮的基本理念。其主要著述还有：《论公民》《论物质》《论政体》《论人》等。 注释者简介：韩晓龙，湖北大学外国语学院讲师。研究方向为翻译、伦理学等。 |
| 目录 |
| 导 读 TO MY MOST HONOR’D FRIEND Mr FRANCIS GODOLPHIN of Godolphin THE INTRODUCTION
The first Part OF MAN CHAP. 1 Of SENSE CHAP. 2 Of IMAGINATION CHAP. 3 Of the Consequence or TRAYNE of Imaginations CHAP. 4 Of SPEECH CHAP. 5 Of REASON, and SCIENCE CHAP. 6 Of the Interiour Beginnings of Voluntary Motions; commonly called the PASSIONS. And the Speeches by which they are expressed CHAP. 7 Of the Ends, or Resolutions of DISCOURSE CHAP. 8 Of the VERTUES commonly called INTELLECTUALL; and their contrary DEFECTS CHAP. 9 Of the Severall SUBJECTS of KNOWLEDGE CHAP. 10 Of POWER, WORTH, DIGNITY, HONOUR, and WORTHINESSE CHAP. 11 Of the difference of MANNERS CHAP. 12 OF RELIGION CHAP. 13 Of the NATURALL CONDITION of Mankind, as concerning their Felicity, and Misery CHAP. 14 Of the first and second NATURALL LAWES, and of CONTRACTS CHAP. 15 Of other Lawes of Nature CHAP. 16 Of PERSONS, AUTHORS, and things Personated
The second Part OF COMMON-WEALTH CHAP. 17 Of the Causes, Generation, and Definition of a COMMON-WEALTH CHAP. 18 Of the RIGHTS of Soveraignes by Institution CHAP. 19 Of the severall Kinds cf Common-wealth by Institution, and of Succession to the Soveraigne Power CHAP. 20 Of Dominion PATERNALL, and DESPOTICALL CHAP. 21 Of the LIBERTY of Subjects CHAP. 22 Of SYSTEMES Subject, Politicall, and Private CHAP. 23 Of the PUBLIQUE MINISTERS of Soveraign Power CHAP. 24 Of the NUTRITION, and PROCREATION of a Common-wealth CHAP. 25 Of COUNSELL CHAP. 26 Of CIVILL LAWES CHAP. 27 Of CRIMES, EXCUSES, and EXTENUATIONS CHAP. 28 Of PUNISHMENTS, and REWARDS CHAP. 29 Of those things that Weaken, or tend to the DISSOLUTION of a Common-wealth CHAP. 30 Of the OFFICE of the Soveraign Representative CHAP. 31 Of the KINGDOME OF GOD BY NATURE
The third Part OF A CHRISTIAN COMMON-WEALTH CHAP. 32 Of the Principles of CHRISTIAN POLITIQUES CHAP. 33 Of the Number, Antiquity, Scope, Authority, and Interpreters of the Books of Holy SCRIPTURE CHAP. 34 Of the Signification of SPIRIT, ANGEL, and INSPIRATION in the Books of Holy Scripture CHAP. 35 Of the Signification in Scripture of KINGDOME OF GOD, of HOLY, SACRED, and SACRAMENT CHAP. 36 Of the WORD OF GOD, and of PROPHETS CHAP. 37 Of MIRACLES, and their Use CHAP. 38 Of the Signification in Scripture of ETERNALL LIFE, HELL, SALVATION, THE WORLD TO COME, and REDEMPTION CHAP. 39 Of the signification in Scripture of the word CHURCH CHAP. 40 Of the RIGHTS of the Kingdome of God, in Abraham, Moses, the High Priests, and the Kings of Judah CHAP. 41 Of the OFFICE of our BLESSED SAVIOUR CHAP. 42 Of POWER ECCLESIASTICALL CHAP. 43 Of what is NECESSARY for a Mans Reception into the Kingdome of Heaven
The fourth Part OF THE KINGDOME OF DARKNESSE CHAP. 44 Of Spirituall Darknesse from MISINTERPRETATION of Scripture CHAP. 45 Of DÆMONOLOGY, and other Reliques of the Religion of the Gentiles CHAP. 46 Of DARKNESSE from VAIN PHILOSOPHY, and FABULOUS TRADITIONS CHAP. 47 Of the BENEFIT that proceedeth from such Darknesse, and to whom it accreweth
A REVIEW, and CONCLUSION
术语汇编与简释
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| 在线试读部分章节 |
| 书摘： THE INTRODUCTION NATURE1 (the Art whereby God hath made and governes the World) is by the Art of man, as in many other things, so in this also imitated, that it can make an Artificial Animal2. For seeing life is but a motion of Limbs, the begining whereof is in some principall part within; why may we not say, that all Automata (Engines that move themselves by springs and wheeles as doth a watch) have an artificiall life? For what is the Heart, but a Spring3; and the Nerves, but so many Strings; and the Joynts4, but so many Wheeles, giving motion to the whole Body, such as was intended by the Artificer? Art goes yet further, imitating that Rationall and most excellent worke of Nature, Man. For by Art is created that great LEVIATHAN called a COMMON-WEALTH, or STATE, (in latine CIVITAS) which is but an Artificiall Man5; though of greater stature and strength than the Naturall, for whose protection and defence it was intended; and in which, the Soveraignty1 is an Artificiall Soul, as giving life and motion to the whole body; The Magistrates, and other Officers of Judicature and Execution, artificiall Joynts; Reward and Punishment (by which fastned to the seate of the Soveraignty, every joynt and member is moved to performe his duty) are the Nerves, that do the same in the Body Naturall; The Wealth and Riches of all the particular members, are the Strength; Salus Populi (the peoples safety) its Businesse; Counsellors, by whom all things needfull for it to know, are suggested unto it, are the Memory; Equity and Lawes, an artificiall Reason and Will; Concord, Health; Sedition, Sicknesse; and Civill war, Death. Lastly, the Pacts and Covenants, by which the parts of this Body Politique were at first made, set together, and united, resemble that Fiat2, or the Let us make man, pronounced by God in the Creation3. To describe the Nature of this Artificiall man, I will consider First, the Matter thereof, and the Artificer; both which is Man. Concerning the first, there is a saying much usurped of late6, That Wisedome7 is acquired, not by reading of Books, but of Men. Consequently whereunto, those persons, that for the most part can give no other proof of being wise, take great delight to shew1 what they think they have read in men, by uncharitable censures of one another behind their backs. But there is another saying not of late understood, by which they might learn truly to read one another, if they would take the pains; and that is, Nosce teipsum2, Read thy self: which was not meant, as it is now used, to countenance, either the barbarous state of men in power, towards their inferiors; or to encourage men of low degree, to a sawcie behaviour towards their betters3; But to teach us, that for the similitude of the thoughts, and Passions of one man, to the thoughts, and Passions of another, whosoever looketh4 into himself, and considereth5 what he doth6, when he does think, opine, reason, hope, feare, c7, and upon what grounds; he shall thereby read and know, what are the thoughts, and Passions of all other men, upon the like occasions. I say the similitude of Passions, which are the same in all men, desire, feare, hope, c; not the similitude of the objects of the Passions, which are the things desired, feared, hoped, c: for these the constitution individuall, and particular education do so vary, and they are so easie8 to be kept from our knowledge, that the characters of mans heart, blotted and confounded as they are, with dissembling, lying, counterfeiting, and erroneous doctrines, are legible onely to him that searcheth hearts. And though by mens actions wee do discover their designe sometimes; yet to do it without comparing them with our own, and distinguishing all circumstances, by which the case may come to be altered, is to decypher1 without a key, and be for the most part deceived, by too much trust, or by too much diffidence; as he that reads, is himself a good or evil man2.
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