Introduction

Hobbes's most important philosophical work in English was undoubtedly Leviathan, which was published right in the middle of the seventeenth century, in 1651. It is too often regarded as a work of political philosophy only, when any serious attention to its texts shows it to be much more than that, containing as it does elements drawn from Hobbes's wider account of human beings and the world, which is his whole philosophical system. In that sense it can be argued that Leviathan is part of a complete philosophy, which stands in marked contrast with the then still most influential philosophy in Europe, that of the ancient Greek Aristotle. In the thirteenth century Thomas Aquinas had combined Aristotle's philosophy with Christian theology into a synthesis that came to dominate the universities, then just being created across Europe, for the next four hundred years. It was Hobbes's objective to supply an alternative and superior system to that of Aristotle and his Christian followers that would combine an atomistic materialism with an account of knowledge and society that would identify an intelligible and practical system of government where peace and prosperity would flourish. The name “Leviathan” derives from the Bible. It is described as a large and powerful sea creature, impossible to defeat, with whom it is not even possible to enter a contract (see especially Job 42). In its fearful aspect it perhaps detracts from Hobbes's intention to reveal the state – “that mortal God” – which Leviathan represents, as a necessary force for human good, second only in power and importance for humanity to God himself.