Thomas Hobbes Men Quotations

The condition of man... is a condition of war of everyone against everyone.

The right of nature... is the liberty each man hath to use his own power, as he will himself, for the preservation of his own nature; that is to say, of his own life.

The privilege of absurdity; to which no living creature is subject, but man only.

That a man be willing, when others are so too, as far forth as for peace and defense of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men, as he would allow other men against himself.

A man's conscience and his judgment is the same thing; and as the judgment, so also the conscience, may be erroneous.

During the time men live without a common power to keep them all in awe, they are in that conditions called war; and such a war, as if of every man, against every man.

When all the world is overcharged with inhabitants, then the last remedy of all is war, which provideth for every man, by victory or death.

Such truth, as opposeth no man's profit, nor pleasure, is to all men welcome.

The secret thoughts of a man run over all things, holy, profane, clean, obscene, grave, and light, without shame or blame.

A man cannot lay down the right of resisting them that assault him by force, to take away his life.

But if one Subject giveth Counsell to another, to do anything contrary to the Lawes, whether that Counsell proceed from evil intention, or from ignorance onely, it is punishable by the Common-wealth; because igorance of the Law, is no good excuse, where every man is bound to take notice of the Lawes to which he is subject.

If I read as many books as most men do, I would be as dull-witted as they are.

Words are the counters of wise men, and the money of fools.

All men, among themselves, are by nature equal. The inequality we now discern hath its spring from the civil law.

The original of all great and lasting societies consisted not in the mutual good will men had toward each other, but in the mutual fear they had of each other.

Prudence is but experience, which equal time equally bestows on all men in those things they equally apply themselves unto.

Immortality is a belief grounded upon other men's sayings, that they knew it supernaturally; or that they knew those who knew them that knew others that knew it supernaturally.

So that in the first place, I put for a general inclination of all mankind a perpetual and restless desire of Power after power, that ceaseth only in Death. And the cause of this is not always that a man hopes for a more intensive delight than he has already attained to, or that he cannot be content with a moderate power: but because he cannot assure the power and means to live well, which he hath present, without the acquisition of more.

Men are not therefore put to death, or punished for that their theft proceedeth from election; but because it was noxious and contrary to men's preservation, and the punishment conducing to the preservation of the rest, inasmuch as to punish those that do voluntary hurt, and none else, frameth and maketh men's wills such as men would have them.

And whereas many men, by accident unevitable, become unable to maintain themselves by their labour; they ought not to be left to the Charity of private persons; but to be provided for, (as far-forth as the necessities of Nature require,) by the Lawes of the Common-wealth. For as it is Unchariablenesse in any man, to neglect the impotent; so it is in the Soveraign of a Common-wealth, to expose them to the hazard of such uncertain Charity.

And because the condition of Man, (as hath been declared in the precedent Chapter) is a condition of Warre of every one against everyone; in which case every one is governed by his own Reason; and there is nothing he can make use of, that may not be a help unto him, in preserving his life against his enemyes; It followeth, that in such a condition, every man has a Right to every thing; even to one anothers body.

But all this language gotten, and augmented by Adam and his posterity, was again lost at the tower of Babel , when by the hand of God, every man was stricken for his rebellion, with an oblivion of his former language.

No man is bound by the words themselves, either to kill himselfe, or any other man.

And if a man consider the original of this great Ecclesiastical Dominion, he will easily perceive, that the Papacy , is no other than the Ghost of the deceased Romane Empire , sitting crowned upon the grave thereof: For so did the Papacy start up on a Sudden out of the Ruines of that Heathen Power.

Another doctrine repugnant to Civill Society, is that whatsoever a man does against his Conscience, is Sinne ; and it dependeth on the presumption of making himself judge of Good and Evill. For a man's Conscience and his Judgement are the same thing, and as the Judgement, so also the Conscience may be erroneous.

But yet they that have no Science , are in better, and nobler condition with their naturall Prudence; than men, that by their mis-reasoning, or by trusting them that reason wrong, fall upon false and absurd generall rules.

From the same it proceedeth,that men gives different names, to one and the same thing, from the difference of their own passions: As they that approve a private opinion, call it Opinion; but they that mislike it, Haeresie: and yet haeresie signifies no more than private opinion; but has only agreater tincture of choler

Faith is a gift of God, which man can neither give nor take away by promise of rewards or menace of torture.

And in these four things, opinion of ghosts , ignorance of second causes, devotion towards what men fear , and taking of things casual for prognostics , consisteth the natural seed of religion ; which by reason of the different fancies, judgments and passions of several men, has grown up into ceremonies so different, that those which are used by one man, are for the most part ridiculous to another.

No man can be judge to his own cause.

When two, or more men, know of one and the same fact, they are said to be CONSCIOUS of it one to another; which is as much as to know it together.

Men looke not at the greatnesse of the evill past, but the greatnesse of the good to follow.

And seeing every man is presumed to do all things in order to his own benefit, no man is a fit Arbitrator in his own cause

And for Incoherent Speech, it was amongst the Gentiles taken for one sort of Prophecy, because the Prophets of their Oracles, intoxicated with a spirit, or vapor from the cave of the Pythian Oracle at Delphi, were for a time really mad, and spake like mad-men; of whoose loose words a sense might be made to fit any event, in such sort, as all bodies are said to be made of Materia prima .

and where men build on false grounds, the more they build, the greater is the ruine

Those men that are so remissly governed that they dare take up arms to defend or introduce an opinion, are still in war, and their condition not peace, but only a cessation of arms for fear of one another, and they live as it were in the precincts of battle continually.

Seeing then that truth consisteth in the right ordering of names in our affirmations, a man that seeketh precise truth, had need to remember what every name he uses stands for; and to place it accordingly; or else he will find himself entangled in words, as a bird in lime-twigs; the more he struggles, the more belimed.

When it happeneth that a man signifieth unto us two contradictory opinions whereof the one is clearly and directly signified, andthe other either drawn from that by consequence, or not known to be contradictory to it; then (when he is not present to explicate himself better) we are to take the former of his opinions; for that is clearly signified to be his, and directly, whereas the other might proceed from error in the deduction, or ignorance of the repugnancy.

True and false are attributes of speech not of things. And where speech is not, there is neither truth nor falsehood. Error theremay be, as when we expect that which shall not be; or suspect what has not been: but in neither case can a man be charged with untruth.

This I know; God cannot sin, because his doing a thing makes it just, and consequently, no sin.... And therefore it is blasphemy to say, God can sin; but to say, that God can so order the world, as a sin may be necessarily caused thereby in a man, I do not see how it is any dishonor to him.

In sum, all actions and habits are to be esteemed good or evil by their causes and usefulness in reference to the commonwealth, and not by their mediocrity, nor by their being commended. For several men praise several customs, and, contrarily, what one calls vice, another calls virtue, as their present affections lead them.

If God bestowed immortality on every man then when he made him, and he made many to whom he never purposed to give his saving grace, what did his Lordship think that God gave any man immortality with purpose only to make him capable of immortal torments? It is a hard saying, and I think cannot piously be believed. I am sure it can never be proved by the canonical Scripture.

To conclude, The Light of humane minds is Perspicuous Words, but by exact definitions first snuffed, and purged from ambiguity; Reason is the pace; Encrease of Science, the way; and the Benefit of man-kind, the end.

Competition of praise inclineth to a reverence of antiquity. For men contend with the living, not with the dead.

Curiosity draws a man from consideration of the effect, to seek the cause.

The best men are the least suspicious of fraudulent purposes.

Government is necessary, not because man is naturally bad... but because man is by nature more individualistic than social.

Man is distinguished not only by his reason, but also by this singular passion, from all other animals.

By how much one man has more experience of things past, than another, by so much also he is more prudent, and his expectations the seldomer fail him.

The Pacts and Covenants, by which the parts of this Body Politique were at first made, set together, and united, resemble that Fiat, or the Let us make man, pronounced by God in the Creation.

Every man may think his own cause just till it be heard and judged.

If I had read as much as other men I would have known no more than they.

If any two men desire the same thing, which nevertheless they cannot both enjoy, they become enemies.

The power of a man is his present means to obtain some future apparent good.

Opinion of ghosts, ignorance of second causes, devotion to what men fear, and talking of things casual for prognostics, consisteth the natural seeds of religion

The errors of definitions multiply themselves according as the reckoning proceeds; and lead men into absurdities, which at last they see but cannot avoid, without reckoning anew from the beginning.

To understand this for sense it is not required that a man should be a geometrician or a logician, but that he should be mad.

For if all things were equally in all men, nothing would be prized.

A free man is he that, in those things which by his strength and wit he is able to do, is not hindered to do what he has a will to.

Words are wise men's counters, they do but reckon by them: but they are the money of fools, that value them by the authority of an Aristotle, a Cicero, or a Thomas, or any other doctor whatsoever, if but a man.

It is many times with a fraudulent Design that men stick their corrupt Doctrine with the Cloves of other mens Wit.

By consequence, or train of thoughts, I understand that succession of one thought to another which is called, to distinguish it from discourse in words, mental discourse. When a man thinketh on anything whatsoever, his next thought after is not altogether so casual as it seems to be. Not every thought to every thought succeeds indifferently.

And therefore in geometry (which is the only science that it hath pleased God hitherto to bestow on mankind), men begin at settling the significations of their words; which settling of significations, they call definitions, and place them in the beginning of their reckoning.

Ignorance of the law is no good excuse, where every man is bound to take notice of the laws to which he is subject.

The passions of men are commonly more potent than their reason.

Men measure not only other men, but all other things, by themselves.

Whatsoever is the object of any man's Appetite or Desire; that is it which he for his part calleth Good: and the object of his Hate and Aversion, evil.

If we could suppose a great multitude of men to consent to the observation of justice, and other laws of Nature, without a common Power to keep them all in awe; we might as well suppose all mankind to do the same; and then there neither would be nor need to be any civil government or commonwealth at all, because there would be Peace without subjection.

Good and Evil are names that signify our appetites and aversions, which in different tempers, customs, and doctrines of men, are different: And diverse men differ not only in their judgment, on the senses of what is pleasant and unpleasant to the taste, smell, hearing, touch, and sight, but also of what is conformable, or disagreeable to Reason, in the actions of the common life. Nay, the same man, in diverse times, differs from himself, and one time praiseth, that is, calleth Good, what another time he dispraiseth, and calleth Evil.

Nature hath made men so equal in the faculties of body and mind, as that though there be found one man sometimes manifestly stronger in body, or of quicker mind than another, yet when all is reckoned together, the difference between man and man is not so considerable as that one man can thereupon claim to himself any benefit to which another may not pretend as well as he.

The most part of men, though they have the use of reasoning a little way, as in numbering to some degree; yet it serves them to little use in common life; in which they govern themselves, some better, some worse, according to their differences of experience, quickness of memory, and inclinations to several ends; but specially according to good or evil fortune, and the errors of one another.

Let a man (as most men do) rate themselves as the highest Value they can; yet their true Value is no more than it is esteemed by others.

The object of man's desire is not to enjoy once only, and for one instant of time; but to assure for ever, the way of his future desires.

So easy are men to be drawn to believe any thing, from such men as have gotten credit with them; and can with gentleness and dexterity take hold of their fear and ignorance.

A covenant not to defend myself from force by force is always void. For ... no man can transfer or lay down his Right to save himself. For the right men have by Nature to protect themselves, when none else can protect them, can by no Covenant be relinquished. ... [The right] to defend ourselves [is the] summe of the Right of Nature.

The most noble and profitable invention of all other, was that of SPEECH, consisting of Names or Appellations, and their Connexion; whereby men register their Thoughts; recall them when they are past; and also declare them one to another for mutuall utility and conversation; without which, there had been amongst men, neither Commonwealth, nor Society, nor Contract, nor Peace, no more than amongst Lyons, Bears, and Wolves.

The "value" or "worth" of a man is, as of all other things, his price; that is to say, so much as would be given for the use of his power.

There is no action of man in this life that is not the beginning of so long a chain of consequences as no human providence is high enough to give a man a prospect in the end. And in this chain, there are linked together both pleasing and unpleasing events in such manner as he that will do anything for his pleasure must engage himself to suffer all the pains annexed to it.

From what cause the rite of baptism first proceeded is not expressed formally in the scripture, but it may be probably thought to be an imitation of the law of Moses concerning leprosy, wherein the leprous man was commanded to be kept out of the camp of Israel for a certain time, after which time being judged by the priest to be clean, he was admitted into the camp after a solemn washing. And this may therefore be a type of the washing in baptism, wherein such men as are cleansed of the leprosy of Sin by Faith, are received into the church with the solemnity of baptism.

They that are discontented under monarchy, call it tyranny; and they that are displeased with aristocracy, call it oligarchy: so also, they which find themselves grieved under a democracy, call it anarchy, which signifies the want of government; and yet I think no man believes, that want of government, is any new kind of government.

To speak impartially, both sayings are very true: that man to man is a kind of God; and that man to man is an arrant wolf. The first is true, if we compare citizens amongst themselves; and the second, if we compare cities.

A Law of Nature, (Lex Naturalis) is a Precept, or general Rule, found out by Reason, by which a man is forbidden to do, that, which is destructive of his life, or taketh away the means of preserving the same; and to omit, that, by which he thinketh it may be best preserved.

The Imagination that is raised in man (or any other creature imbued with the faculty of imagining) by words, or other voluntary signs, is that we generally call Understanding; and is common to Man and Beasts.

It is not easy to fall into any absurdity, unless it be by the length of an account; wherein he may perhaps forget what went before. For all men by nature reason alike, and well, when they have good principles.

When a man tells me God hath spoken in a dream, I know he dreamt that God spoke to him.

So that in the nature of man, we find three principal causes of quarrel. First, competition; secondly, diffidence; thirdly, glory. The first maketh men invade for gain; the second, for safety; and the third, for reputation. The first use violence, to make themselves masters of other men's persons, wives, children, and cattle; the second, to defend them; the third, for trifles, as a word, a smile, a different opinion, and any other sign of undervalue, either direct in their persons or by reflection in their kindred, their friends, their nation, their profession, or their name.

He that has most experience [is] so much more prudent than he that is new, as not to be equalled by any advantage of natural and extemporary wit- though many young men think the contrary.

Whatsoever therefore is consequent to a time of war, where every man is enemy to every man, the same consequent to the time wherein men live without other security than what their own strength and their own invention shall furnish them withal. In such condition there is no place for industry... no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and which is worst of all, continual fear, and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short.

For to accuse requires less eloquence, such is man's nature, than to excuse; and condemnation, than absolution, more resembles justice.

A Covenant not to defend myself from force, by force, is always void. For... no man can transfer or lay down his Right to save himself from Death.

If men are naturally in a state of war, why do they always carry arms and why do they have keys to lock their doors?

For naturall Bloud is in like manner made of the fruits of the Earth; and circulating, nourisheth by the way, every Member of the Body of Man.

For all uniting of strength by private men, is, if for evil intent, unjust; if for intent unknown, dangerous to the Publique, and unjustly concealed.

And as in other things, so in men, not the seller, but the buyer determines the Price.

Corporations are may lesser commonwealths in the bowels of a greater, like worms in the entrails of a natural man.

Moral philosophy is nothing else but the science of what is good, and evil, in the conversation, and society of mankind. Good, and evil, are names that signify our appetites, and aversions; which in different tempers, customs, and doctrines of men, are different.

To this war of every man against every man, this also in consequent; that nothing can be unjust. The notions of right and wrong, justice and injustice have there no place. Where there is no common power, there is no law, where no law, no injustice. Force, and fraud, are in war the cardinal virtues.

I mean by the universe, the aggregate of all things that have being in themselves; and so do all men else. And because God has a being, it follows that he is either the whole universe, or part of it. Nor does his Lordship go about to disprove it, but only seems to wonder at it.

Baptism is the sacrament of allegiance of them that are to be received into the Kingdom of God, that is to say, into Eternal life, that is to say, to Remission of Sin. For as Eternal life was lost by the committing, so it is recovered by the remitting of men's sins.

He that is to govern a whole Nation , must read in himself, not this, or that particular man; but Mankind; which though it be hard to do, harder than to learn any Language, or Science; yet, when I shall have set down my own reading orderly, and perspicuously, the pains left another, will be only to consider, if he also find not the same in himself. For this kind of Doctrine, admitteth no other Demonstration.