Niente è più come una volta
In this work, the author wants to emphasize the war. In the collective imagination, the wolf is the animal that calls the war more than any other. Marked are the references to the playwright Plautus (lupus est homo homini) first and Hobbes (homo homini lupus ) then. There is a strong reminder of the "terminal mea your life" that is well suited to our society.
The basic concept around which the political theory of Hobbes is organized is to a "state of nature", in which men, because of their equality and the limited ability to take ownership of natural resources, conduct a continuous and mutual struggle for the survival. This inevitably encroaches on the natural situation in the war that men always move to competition, fear, desire for glory. At that time there is no progress unless the art of war, and men are to each other homo homini lupus. From this it necessarily follows that the notions of justice and injustice have no place, at most, can be called just or unjust actions that serve or cause harm, utilitarian, the defense of their lives. At this point we find the big break between the thought of Hobbes and the tradition of natural law: the refusal to define good and evil as such, Hobbes comes from traditional thinking taking a position essentially subversive bellum omnium contra omnes as is unsustainable, men want peace, why then shows them how to obtain it. This first law of nature shows us, however, the right or wrong, but the useful and the harmful, the law of nature is nothing but our rationality, which is instrumental to the primary purpose of preserving our lives.
In the thirteenth chapter of the "Leviathan" Hobbes proposes a distinction between two aspects of the war, one fought and feared that, we would now call "Cold War". The feared war has different consequences in the case of individuals and the state. In this "period of time in which to contest the will is fairly well known," the situation prevents individuals from any progress: development of non-activity, no agriculture, no shipping, import or export any production, but in the case of states, which are "in the position of the gladiators," the situation is reversed because the policy of armaments industry develops, so "it does not follow that misery that would follow from individual liberty." With all this war is not continuous, there are not only battles but the war is ever-present possibility.
And then, something has really changed? Human selfishness does not do more to master?
The basic concept around which the political theory of Hobbes is organized is to a "state of nature", in which men, because of their equality and the limited ability to take ownership of natural resources, conduct a continuous and mutual struggle for the survival. This inevitably encroaches on the natural situation in the war that men always move to competition, fear, desire for glory. At that time there is no progress unless the art of war, and men are to each other homo homini lupus. From this it necessarily follows that the notions of justice and injustice have no place, at most, can be called just or unjust actions that serve or cause harm, utilitarian, the defense of their lives. At this point we find the big break between the thought of Hobbes and the tradition of natural law: the refusal to define good and evil as such, Hobbes comes from traditional thinking taking a position essentially subversive bellum omnium contra omnes as is unsustainable, men want peace, why then shows them how to obtain it. This first law of nature shows us, however, the right or wrong, but the useful and the harmful, the law of nature is nothing but our rationality, which is instrumental to the primary purpose of preserving our lives.
In the thirteenth chapter of the "Leviathan" Hobbes proposes a distinction between two aspects of the war, one fought and feared that, we would now call "Cold War". The feared war has different consequences in the case of individuals and the state. In this "period of time in which to contest the will is fairly well known," the situation prevents individuals from any progress: development of non-activity, no agriculture, no shipping, import or export any production, but in the case of states, which are "in the position of the gladiators," the situation is reversed because the policy of armaments industry develops, so "it does not follow that misery that would follow from individual liberty." With all this war is not continuous, there are not only battles but the war is ever-present possibility.
And then, something has really changed? Human selfishness does not do more to master?
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