1 - Hobbes
Published online by Cambridge University Press: 05 November 2011
Summary
There is a recent enthusiasm for Hobbes's moral theory. Hobbes is “the greatest of English moral philosophers,” offering a moral theory uniquely suitable to our sceptical age. “Kant, Locke, Marx, and the Classical Utilitarians all have their current defenders and are taken seriously”; Hobbes should join this group, since “his insights on morals and politics are as profound, as systematic, and as close to be being true as those of any philosopher.”
In this enthusiasm for Hobbes, there is widespread agreement that he is a rational egoist. At times, Hobbes claims only that reason does not forbid the pursuit of self-interest. Where peace cannot be obtained, one can “use all helps, and advantages of Warre.” (El I.15.1, DC 2.2, L 14/190) No one is obliged to let others kill, hurt, or imprison them. (EL I.17.2, DC 2.18–19, 5.7, 6.13, L 14/192, 14/199, 21/268–70, 27/337, 343, 345–6, B 50) Where following the laws of nature is not necessary for self-preservation, because of one's superior power, one is not obliged to follow them. (EL I.14.13, DC 15.5, L 31/397) This position is not quite rational egoism. On it, contribution to self-interest permits an action, or perhaps is sufficient to make an action rational, but is not necessary for an action to be rational. But elsewhere Hobbes implies that contribution to self-interest is indeed necessary to make an action rational, and so seems to embrace rational egoism.
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- Rational EgoismA Selective and Critical History, pp. 6 - 38Publisher: Cambridge University PressPrint publication year: 1998