Thomas Hobbes Famous Quotes and Affirmations

Thomas Hobbes, a 17th-century English philosopher, remains one of the most influential thinkers in the history of political philosophy. Born in 1588, Hobbes lived through turbulent times, including the English Civil War, which shaped his views on human nature, government, and society. His seminal work, Leviathan (1651), introduced groundbreaking ideas about the social contract, the necessity of absolute sovereignty, and the inherent self-interest of individuals. Hobbes believed that without a strong central authority, human life would be “solitary, poor, nasty, brutish, and short.” His rationalist approach to ethics and politics challenged traditional views, laying the foundation for modern political thought. This article explores Hobbes’s enduring legacy through his most famous quotes, key ideas, and achievements. Additionally, it offers affirmations inspired by his philosophy, reflecting his emphasis on order, security, and the pursuit of peace as essential to human flourishing.

Thomas Hobbes Best Quotes

Below are some of Thomas Hobbes’s most significant and verified quotes, drawn from his original works with precise citations:

• “The condition of man… is a condition of war of every one against every one.” – Thomas Hobbes, Leviathan (1651), p. 62
• “Life in the state of nature is solitary, poor, nasty, brutish, and short.” – Thomas Hobbes, Leviathan (1651), p. 62
• “The only way to erect such a common power… is to confer all their power and strength upon one man, or upon one assembly of men.” – Thomas Hobbes, Leviathan (1651), p. 87
• “Covenants, without the sword, are but words and of no strength to secure a man at all.” – Thomas Hobbes, Leviathan (1651), p. 85
• “Curiosity is the lust of the mind.” – Thomas Hobbes, Leviathan (1651), p. 31

Famous Thomas Hobbes Aphorisms

While Hobbes is not widely known for standalone aphorisms in the way other philosophers are, some concise statements from his works have been recognized as pithy summaries of his thought. These are sourced directly from his texts:

• “Fear of power invisible, feigned by the mind, or imagined from tales publicly allowed, is religion.” – Thomas Hobbes, Leviathan (1651), p. 42
• “Force and fraud are in war the two cardinal virtues.” – Thomas Hobbes, Leviathan (1651), p. 64

Affirmations Inspired by Thomas Hobbes

Below are 50 affirmations inspired by Thomas Hobbes’s philosophy, focusing on order, security, rationality, and the pursuit of peace:

1. I seek peace as the foundation of my life.
2. I value the strength of a unified community.
3. I embrace order to protect my well-being.
4. I trust in reason to guide my decisions.
5. I understand the importance of mutual agreements.
6. I strive to avoid conflict and chaos.
7. I recognize the power of authority in maintaining stability.
8. I commit to honoring my promises.
9. I value security over unchecked freedom.
10. I seek to build trust with those around me.
11. I prioritize the common good over personal gain.
12. I embrace structure as a path to progress.
13. I understand that cooperation is key to survival.
14. I reject violence as a solution to disputes.
15. I aim to live in harmony with others.
16. I value the protection of a just society.
17. I use logic to overcome fear and doubt.
18. I strive for a life of stability and purpose.
19. I respect the laws that safeguard my rights.
20. I seek to understand human nature deeply.
21. I believe in the power of collective strength.
22. I work toward a peaceful resolution in all matters.
23. I value the role of leadership in guiding society.
24. I reject selfishness that harms the community.
25. I embrace the necessity of mutual protection.
26. I trust in the power of rational thought.
27. I aim to contribute to a secure world.
28. I recognize the dangers of unchecked ambition.
29. I seek to live by clear and fair rules.
30. I value the stability of a strong society.
31. I strive to overcome fear through understanding.
32. I believe in the importance of a social contract.
33. I work to build a life free from conflict.
34. I respect the authority that ensures peace.
35. I prioritize safety for myself and others.
36. I embrace the need for cooperation in all endeavors.
37. I value the power of a united community.
38. I seek to avoid the chaos of division.
39. I trust in the strength of collective agreements.
40. I strive for a balanced and ordered life.
41. I recognize the importance of protecting rights.
42. I value the role of reason in solving problems.
43. I aim to live in a world of mutual respect.
44. I believe in the necessity of strong governance.
45. I work to ensure fairness in all interactions.
46. I reject actions that lead to discord.
47. I embrace the pursuit of lasting peace.
48. I value the protection offered by society.
49. I strive to act with integrity and honor.
50. I believe in building a future based on order.

Main Ideas and Achievements of Thomas Hobbes

Thomas Hobbes was a pivotal figure in the development of modern political philosophy, whose ideas continue to influence contemporary thought on governance, human nature, and ethics. Born on April 5, 1588, in Westport, Wiltshire, England, Hobbes grew up in a time of profound social and political upheaval. His intellectual contributions were shaped by the chaos of the English Civil War (1642–1651), which reinforced his belief in the necessity of a strong, centralized authority to maintain order and prevent societal collapse. Hobbes’s life and works reflect a deep commitment to rationalism, a rejection of traditional religious and Aristotelian frameworks, and a focus on empirical observation and logical deduction.

One of Hobbes’s central ideas is his view of human nature. In his philosophy, humans are driven by self-interest and a perpetual desire for power and security. He argued that in the “state of nature”—a hypothetical condition without government or societal structures—life would be characterized by constant fear and conflict. This state of nature, as Hobbes famously described, results in a “war of all against all,” where individuals compete for resources and survival without any overarching authority to enforce rules or protect rights. Hobbes believed that humans, motivated by fear of death and a desire for a peaceful life, would rationally agree to surrender certain natural rights to a sovereign authority in exchange for protection and stability. This concept forms the basis of his social contract theory, a cornerstone of political philosophy that influenced later thinkers like John Locke and Jean-Jacques Rousseau, albeit with significant differences in their interpretations.

Hobbes’s social contract theory is articulated most comprehensively in his magnum opus, Leviathan, published in 1651. In this work, he posits that the only way to escape the state of nature is through the establishment of a common power—a sovereign—endowed with absolute authority to enforce laws and maintain order. Unlike later social contract theorists who advocated for limited government or democratic principles, Hobbes argued for an absolute monarchy or a similarly undivided sovereign power. He believed that any division of authority, such as between king and parliament, would lead to instability and conflict, as evidenced by the English Civil War. For Hobbes, the sovereign’s power must be absolute and indivisible to ensure the security of the commonwealth, though he did acknowledge that the sovereign should act in the interest of the people to maintain legitimacy.

Another significant aspect of Hobbes’s philosophy is his materialist worldview. He rejected the dualism of mind and body prevalent in earlier philosophical traditions, instead asserting that everything, including human thought and consciousness, could be explained in terms of physical matter and motion. This mechanistic view of the universe and human behavior was revolutionary for its time and positioned Hobbes as a precursor to modern scientific thought. His emphasis on reason and observation over religious dogma or metaphysical speculation aligned him with the emerging scientific revolution of the 17th century, during which figures like Galileo and Descartes were also challenging traditional paradigms. Hobbes’s materialism extended to his ethics, where he argued that moral concepts such as good and evil are not inherent or universal but are instead determined by human desires and aversions, shaped by societal laws imposed by the sovereign.

Hobbes also made notable contributions to the philosophy of language and epistemology. He believed that language plays a critical role in human reasoning, as it allows individuals to name and categorize their experiences, thereby facilitating abstract thought. However, he cautioned against the misuse of language, particularly in philosophical and political discourse, where ambiguous or metaphorical terms could lead to misunderstanding and conflict. Hobbes advocated for clear, precise definitions in all areas of inquiry, reflecting his broader commitment to rationalism and clarity. His epistemological views emphasized the importance of sensory experience as the foundation of knowledge, aligning him with empiricist traditions, though he also recognized the role of deductive reasoning in constructing reliable conclusions from observed facts.

In addition to his philosophical achievements, Hobbes was a prolific writer and translator who contributed to various fields of knowledge. Early in his career, he translated Thucydides’s History of the Peloponnesian War into English (1629), one of the first such translations, reflecting his interest in history and politics. This work also influenced his views on human conflict and the necessity of strong governance, as Thucydides’s account of war and political instability mirrored the turmoil Hobbes witnessed in his own time. Hobbes also wrote on mathematics, optics, and physics, though these works are less well-known compared to his political philosophy. His engagement with these disciplines underscores his belief in the unity of knowledge and the applicability of scientific methods to all areas of inquiry, including politics and ethics.

Hobbes’s political ideas were highly controversial during his lifetime. His advocacy for absolute sovereignty and his critical stance on religious authority drew accusations of atheism and immorality from both royalist and parliamentary factions. Despite his support for monarchy, Hobbes’s rationalist approach and rejection of divine right theory alienated traditional royalists, while his emphasis on centralized power concerned those advocating for parliamentary rule. Nevertheless, Hobbes remained steadfast in his views, arguing that his philosophy was grounded in reason and aimed at the practical goal of achieving peace and stability. His willingness to challenge established norms and defend his ideas through rigorous argumentation earned him both admiration and enmity, cementing his reputation as a bold and original thinker.

Among Hobbes’s lasting achievements is his influence on the development of modern political theory. His concept of the social contract provided a framework for understanding the relationship between individuals and the state, influencing Enlightenment thinkers and shaping debates on governance and individual rights. While later philosophers like Locke and Rousseau critiqued Hobbes’s authoritarian conclusions, they built upon his foundational ideas about the origins of political authority and the role of consent in legitimizing government. Hobbes’s emphasis on the state as a human construct, rather than a divine or natural institution, marked a significant shift in political thought, paving the way for secular and rationalist approaches to governance that remain relevant today.

Hobbes also contributed to the philosophy of law, arguing that laws derive their authority from the sovereign rather than from natural or divine sources. He distinguished between natural laws—rational principles discoverable through reason, such as the pursuit of peace—and civil laws, which are specific commands issued by the sovereign to regulate behavior. For Hobbes, the primary purpose of law is to ensure security and order, and obedience to the sovereign’s laws is a necessary condition for maintaining the social contract. This view contrasted with earlier notions of law as grounded in divine will or inherent moral truths, reflecting Hobbes’s commitment to a pragmatic and human-centered approach to ethics and governance.

Throughout his life, Hobbes remained dedicated to the pursuit of knowledge and the application of reason to solve societal problems. Despite facing exile, censorship, and personal attacks, he continued to write and publish, producing works on history, philosophy, and theology well into his later years. His intellectual resilience and commitment to rational inquiry serve as a testament to his belief in the power of human reason to overcome ignorance and conflict. Hobbes died on December 4, 1679, at the age of 91, leaving behind a legacy that continues to shape philosophical and political discourse.

Magnum Opus of Thomas Hobbes

Thomas Hobbes’s most renowned and influential work, Leviathan, or The Matter, Forme and Power of a Common Wealth Ecclesiasticall and Civil, published in 1651, stands as a monumental contribution to political philosophy. Written during a period of intense political turmoil in England, including the execution of King Charles I and the ongoing Civil War, Leviathan reflects Hobbes’s urgent concern with the causes of conflict and the means of achieving lasting peace. The book, spanning over 700 pages in its original edition, is both a theoretical treatise on the nature of government and a practical guide for establishing a stable commonwealth. Its title, drawn from the biblical sea monster symbolizing immense power, encapsulates Hobbes’s vision of the state as a formidable, unifying force capable of subduing human discord.

The structure of Leviathan is divided into four parts, each addressing distinct yet interconnected aspects of Hobbes’s philosophy. The first part, “Of Man,” explores human nature, psychology, and the origins of social behavior. Hobbes begins by outlining his materialist view of humanity, asserting that all human actions are driven by physical motions within the body, influenced by external stimuli. He describes humans as inherently self-interested, motivated by appetites (desires) and aversions (fears), with the primary goal of self-preservation. This mechanistic understanding of behavior underpins Hobbes’s argument that, in the absence of societal constraints, individuals exist in a state of nature characterized by perpetual conflict. The famous phrase describing life in this state as “solitary, poor, nasty, brutish, and short” emerges here, encapsulating Hobbes’s grim assessment of human existence without governance.

In the state of nature, Hobbes argues, there are no inherent moral or legal standards—concepts of right and wrong are meaningless without a common authority to define and enforce them. Every individual has a natural right to everything, leading to constant competition, diffidence (mistrust), and glory (the desire for reputation), which in turn fuel conflict. Hobbes identifies three principal causes of quarrel: competition for resources, fear of others, and the pursuit of honor. This perpetual state of war, whether active or latent, prevents individuals from achieving security or progress, compelling them to seek a way out through rational agreement. This sets the stage for Hobbes’s social contract, the central thesis of Leviathan, which he elaborates in the second part, “Of Common-wealth.”

In the second part, Hobbes introduces the concept of the social contract as the mechanism by which individuals escape the state of nature. He argues that humans, driven by fear of death and a desire for peace, rationally agree to surrender their natural rights to an absolute sovereign in exchange for protection. This sovereign—whether a single monarch or an assembly—must possess undivided and absolute power to enforce laws, maintain order, and prevent the return to chaos. Hobbes emphasizes that the social contract is not a historical event but a logical necessity, a thought experiment illustrating the rational basis for political authority. Unlike later theorists who envisioned a contract between ruler and ruled with mutual obligations, Hobbes’s contract is among individuals who collectively transfer their rights to the sovereign, who is not a party to the agreement and thus not bound by it.

Hobbes’s defense of absolute sovereignty is one of the most distinctive and controversial aspects of Leviathan. He argues that any division of power—such as between monarch and parliament, or between secular and ecclesiastical authorities—inevitably leads to conflict and instability, as seen in the English Civil War. For Hobbes, the sovereign must have complete control over legislation, adjudication, and enforcement, as well as the authority to determine religious doctrine to prevent disputes over spiritual matters from undermining political unity. While Hobbes acknowledges that a sovereign could act tyrannically, he insists that even a bad ruler is preferable to the anarchy of the state of nature. The only exception to obedience is when the sovereign fails to provide protection, at which point individuals may rightfully seek self-preservation by other means.

The third part of Leviathan, “Of a Christian Common-wealth,” addresses the relationship between religion and politics, a contentious issue in Hobbes’s time. Hobbes critiques the role of the church in political affairs, arguing that religious authority should be subordinate to the sovereign to prevent division and conflict. He interprets biblical texts to support his view that temporal power must supersede spiritual claims, asserting that the sovereign should control ecclesiastical matters to ensure unity. This stance was highly provocative in an era of intense religious strife, contributing to accusations of atheism against Hobbes, though he maintained that his arguments were consistent with Christian principles properly understood through reason.

The final part, “Of the Kingdome of Darknesse,” is a polemical attack on what Hobbes sees as the sources of ignorance and superstition that undermine rational governance. He criticizes the Catholic Church, scholastic philosophy, and other institutions for perpetuating false doctrines that confuse and divide society. Hobbes argues that such “darkness” stems from the misuse of language and the propagation of unfounded beliefs, reinforcing his earlier emphasis on the need for clear definitions and rational discourse. This section reflects Hobbes’s broader project of replacing traditional authorities with a philosophy grounded in reason and empirical observation.

Leviathan is not only a philosophical text but also a product of its historical context, reflecting Hobbes’s firsthand experience of political upheaval. Written while Hobbes was in exile in France, the book was intended as a defense of strong government amid the chaos following the execution of Charles I and the establishment of the Commonwealth under Oliver Cromwell. Hobbes hoped that his ideas would influence the restoration of order, whether under a restored monarchy or another form of absolute rule. Although initially met with hostility due to its radical secularism and authoritarian conclusions, Leviathan gradually gained recognition as a foundational text in political theory.

The enduring significance of Leviathan lies in its systematic approach to understanding the origins and purpose of political authority. Hobbes’s use of rational deduction, combined with his unflinching analysis of human nature, offered a new way of thinking about the state as a human creation rather than a divine institution. His ideas challenged prevailing notions of governance based on tradition or religious sanction, paving the way for later debates on individual rights, consent, and the balance of power. Despite its controversial aspects, Leviathan remains a seminal work that continues to provoke discussion on the nature of power, the role of government, and the conditions necessary for a stable society.

Interesting Facts About Thomas Hobbes

Thomas Hobbes lived a long and eventful life, marked by intellectual achievements, personal challenges, and a deep engagement with the tumultuous events of his era. Below are several intriguing facts about Hobbes that illuminate his personality, experiences, and contributions to philosophy and beyond.

Firstly, Hobbes was born prematurely on April 5, 1588, in Westport, Wiltshire, England, reportedly due to his mother’s fear of the approaching Spanish Armada. Hobbes himself later remarked that he was born a twin with fear, a statement reflecting both the circumstances of his birth and his lifelong preoccupation with fear as a fundamental human emotion driving political behavior. This early anecdote underscores how personal and historical contexts shaped his philosophical outlook from the very beginning.

Hobbes’s education was exceptional for his time. He attended Oxford University, studying at Magdalen Hall (now part of Hertford College) from 1603 to 1608. There, he was exposed to scholastic philosophy, which he later rejected in favor of a more rationalist and scientific approach. After graduating, Hobbes became a tutor to the Cavendish family, a position that provided him access to influential circles and opportunities for travel across Europe. His travels, particularly in France and Italy, introduced him to the works of contemporary thinkers like Galileo, whose scientific methods profoundly influenced Hobbes’s mechanistic view of the world.

An avid linguist and translator, Hobbes was among the first to translate the Greek historian Thucydides into English. Published in 1629, his translation of History of the Peloponnesian War was motivated by his belief that Thucydides’s account of political conflict and human nature offered valuable lessons for understanding the instability of his own time. This work also reflects Hobbes’s early interest in history as a source of insight into political dynamics, a theme that would recur throughout his career.

Hobbes lived through one of the most turbulent periods in English history, including the English Civil War, the execution of Charles I in 1649, and the subsequent Commonwealth and Protectorate under Oliver Cromwell. These events deeply influenced his political philosophy, particularly his advocacy for absolute sovereignty as a means of preventing chaos. Fearing for his safety due to his royalist sympathies, Hobbes fled to France in 1640, where he remained in exile for over a decade. During this period, he wrote Leviathan, which was published shortly after his return to England in 1651.

Despite his reputation as a serious philosopher, Hobbes had a lighter side and maintained an interest in mathematics and science throughout his life. In his later years, he engaged in debates over geometry, attempting to solve the problem of squaring the circle, though his efforts were met with criticism from professional mathematicians. His persistence in these pursuits, even into his 80s, demonstrates his intellectual curiosity and unwillingness to confine himself to a single field of study.

Hobbes’s personal life was marked by a deliberate choice to remain unmarried and childless, a decision unusual for his time. He believed that family obligations could distract from intellectual pursuits and potentially compromise one’s loyalty to the state. Living a relatively austere life, Hobbes focused on his writing and maintained close relationships with a small circle of friends and patrons, including the Cavendish family, who provided him with financial support and protection.

Remarkably long-lived for the 17th century, Hobbes reached the age of 91, dying on December 4, 1679, at Hardwick Hall in Derbyshire. Even in his final years, he continued to write, producing works on history and theology despite failing health. His longevity allowed him to witness the Restoration of the monarchy in 1660 under Charles II, an event that aligned with his preference for monarchical rule, though his controversial ideas continued to provoke debate and criticism.

Hobbes’s legacy is also colored by the accusations of atheism that dogged him throughout his life. His materialist philosophy and critique of ecclesiastical authority in Leviathan led many contemporaries to label him as irreligious, though Hobbes consistently denied these charges. He argued that his philosophy was compatible with Christianity, interpreted through reason rather than blind faith. Nevertheless, his works were censored, and he faced threats of prosecution, highlighting the radical nature of his ideas in a deeply religious era.

Daily Affirmations that Embody Thomas Hobbes Ideas

Below are 15 daily affirmations inspired by Thomas Hobbes’s philosophy, focusing on the importance of order, security, and rational thought:

1. I commit to seeking peace in my daily interactions.
2. I value the stability that comes from mutual cooperation.
3. I use reason to guide my actions and decisions.
4. I respect the structures that protect my safety.
5. I strive to avoid conflict and promote harmony.
6. I recognize the strength of a united community.
7. I honor agreements to build trust with others.
8. I prioritize security as essential to my well-being.
9. I embrace order as the foundation of progress.
10. I reject chaos and work toward stability.
11. I value the role of authority in maintaining peace.
12. I seek rational solutions to everyday challenges.
13. I contribute to a society built on mutual protection.
14. I trust in the power of collective strength.
15. I aim to live a life guided by clarity and purpose.

Final Word on Thomas Hobbes

Thomas Hobbes remains a towering figure in the history of philosophy, whose insights into human nature, governance, and the social contract continue to resonate in modern political discourse. His unflinching analysis of the human condition, coupled with his advocacy for a strong, centralized authority, challenged the prevailing ideas of his time and laid the groundwork for secular and rationalist approaches to politics. Through works like Leviathan, Hobbes offered a vision of society rooted in reason and the pursuit of peace, emphasizing the necessity of order to prevent the descent into chaos. While his authoritarian conclusions have sparked debate, his influence on subsequent thinkers and the development of political theory is undeniable. Hobbes’s legacy endures as a reminder of the enduring tension between individual freedom and collective security, a balance that remains central to contemporary governance. His life and ideas inspire us to seek stability through reason and mutual agreement.