Thomas Hobbes 1588 – 1679
(This is a summary of a chapter in a book I often used in university classes: Thirteen Theories of Human Nature, Oxford Univ. Press)
Our discussion of theories of human nature will now move from the ancient worlds to the 18th century with Immanuel Kant. Needless to say, a lot happened in the interim. In order to make the transition of almost 2000 years, here is a brief description of a few of the major thinkers during this long period including: Augustine, Aquinas, Luther, Calvin, Hobbes, Descartes, Spinoza, Hume, and Rousseau. [This is a good representative sample. Notable omissions include: Bacon, Leibniz, Locke, Berkeley, Voltaire, and Hegel.]
Augustine – St. Augustine was the most important link connecting the ancient world and the Christian medieval world. Augustine affected a philosophical synthesis of Plato, the Neo-Platonists, and Christianity. [Plato’s idea of the good became divine illumination; Platonic forms became ideas in God’s mind, the cave became the story of the soul’s journey to god and more. Moreover, the idea of the Trinity owes much to a similar 3 fold distinction in the philosophy of the neo-Platonist Plotinus.] Despite the influence of Greek rationalism, Augustine said: “I believe in order to understand.” In other words, faith comes first and an exercise of will is necessary for belief since reason by itself always fall short.
Augustine also believed that humans are sinful and that nothing we do can save us—our salvation depends on God’s grace. Thus we are predestined to be saved or not, we cannot merit salvation. This was the source of his dispute with Pelagius who argued we can save ourselves by our free acts. This is still a vexing issue in Christian theology. Augustine particularly identified sin as sexual, an idea that has had a profound influence on Christianity to this day. He also believed in a “city of god,” the ideal destiny where God’s will is fulfilled. The relationship between the church and this final destiny is ambiguous. [I think the idea is that the church helps bring about this final destiny, although if you are only saved by grace it is hard to see how this can be—which was Martin Luther’s point.]
The Islamic Philosophers – There were a number of prominent Islamic philosophers from the 9th through 13th centuries. They had discovered and preserved the work of Aristotle, which had been lost to the West, and their translators introduced Aristotle in Spain in the 12th century. [This would eventually make its way to Aquinas at the University of Paris.] Islam, like Christianity, assumes the authority of their religion is based on divine revelation, but this also suggests that issues of the relationship between faith and reason are prominent. The most important of these thinkers were Avicenna, who believed that God (Allah) spoke through both the intellect and imagination of Muhammad; Al-Ghazali, a Sufi mystic who emphasized mysticism rather than philosophical arguments; and Averroes, who reasserted the primacy of reason in interpreting the Koran. Each of these philosophers had considerable influence on the West.
Thomas Aquinas – While many in the Catholic Church tried to ban Aristotle, Aquinas embraced his thought and tried to synthesize it with Christianity. “Though controversial in its time, it has since become Roman Catholic orthodoxy, backed by papal authority.” Aquinas placed a greater emphasis on reason than had Augustine. Like Aristotle, he believed that knowledge begins with the senses and that the intellect recognizes types or forms of things in order to categorize the world. This leads to a distinction between rational and revealed theology, the former using unaided reason to prove God’s existence, while the latter depends on the Bible and the Church.
Like Aristotle, he believed we have a rational soul or structure which includes perception, intellect, reason and free will. He identifies the idea of eudaimonia with knowledge and love of God. [Is it better to know God or love him was a famous medieval dispute.] The most important virtues are the theological virtues of faith, hope, and charity. Aquinas believed that immortality would involve the resurrection of the body, but tried to also maintain that the disembodied soul somehow survived between death and resurrection. Still, despite his emphasis on reason, the authority of the Church was paramount and like Augustine he was prepared to use force against dissent, arguing that heretics should be killed.
The Reformation: Where Lies the Authority for Faith? – Christianity dominated the social, political, and religious life of Europe for more than a 1000 years, from the fall of Rome till at least the 17th century. The first major division of Christianity occurred with the schism of 1054 when the Eastern Orthodox Church broke from the western Catholic Church. But four successive cultural movements slowly unraveled the hegemony of the Catholic Church in Europe: the Renaissance, the Reformation, the 17th-century scientific revolution, and the Enlightenment.
The Renaissance refers to the flowering of reason and humanism, literally “the rebirth” or rediscovery of Greek and Roman thought. The next great cultural movement was the Reformation, which begun when Martin Luther posted his ninety-five thesis of the door of his German church. There had been other reforming voices before Luther, such as John Wycliffe and John Hess, but Luther’s protest really sparked the Reformation. [Both Wycliffe, who was one of the first to translate the Bible into English, and Huss met terrible fates. Huss was burned at the stake, while Wycliffe was declared a heretic whose remains exhumed and burned. William Tyndale, another of the early translators of the Bible was also burned at the stake.]
Luther had many disagreements with the Church, especially with their selling of indulgences which allowed people to believe they could buy their way into heaven. Theologically Luther believed that one is saved by faith and grace alone, thus there was no need for the Church to act as an intermediary between God and humans. He also rejected reason which he famously called a whore. [He rejects the Church, its scholasticism (using reason in theology) and the rise of reason associated with the Renaissance.] And he emphasized the scripture as a truer source of religious truth than the Church.
This religious reform—especially the emphasis on faith and the authority of the Bible—spread throughout northern Europe. The emphasis on scripture was particularly strong in the thought of John Calvin. He helped develop a theocratic state in Geneva, and his ideas spread with the Puritans to England and then to America where the doctrine of the infallibility of the Bible was developed. Of course, this hardly settled matters as the issue of interpretation of the Bible arose. In response, some sects like the Quakers placed more emphasis on religious experience. All of this led to centuries of violent conflict and genocide between various religious groups. [Today Europe is almost completely secular, while America is much more overtly religious.]
The Rise of Science: How Does Scientific Method Apply To Human Beings? – The 17th-century scientific revolution changed the world. [Look around you anywhere and you see the overwhelming evidence of its influence.] The combination of an experimental method [most associated with Francis Bacon] and the mathematical reasoning utilized by Galileo and Newton showed that science could explain the heavens and earth. Consequently appeals to the Bible and the Church in matters of science began to seem futile. But how far can a scientific approach go in explaining human beings? Are humans material only or is there some immaterial component to them?
Thomas Hobbes (1588-1659) – Hobbes was a materialist [one who believes only matter exists] who rejected dualism [the idea that both matter and mind/soul exist.] He argued that the idea of an immaterial soul made no sense, espousing instead a materialistic explanation for all states of body and brain—human nature is exclusively materialistic. Hobbes also argued that humans are selfish, desiring wealth, power, fame, food, clothing, shelter and more for themselves. But as all these things are in limited supply, humans are at war with each other in an effort to obtain them. To avoid this state of war humans accept a coercive political authority to adjudicate their disputes—they trade some of their freedom for the security of the state. This is ultimately in each individual’s interest, inasmuch as it helps them survive. Hobbes was also an atheist who wanted the churches subordinate to the state.
Rene Descartes (1596 – 1659) – Descartes is probably the most famous exponent of the dualist view—human nature is composed of a material body and an immaterial mind/soul. The body occupies space and is studied by science; the mind/soul doesn’t occupy space and can’t be studied by science. This immaterial component can exist without the body. While one can doubt the existence of the body and the external world—perhaps you are dreaming the world or some evil demon is making you think there is one—you cannot doubt your own consciousness. [Even if you are deceived about the existence of your consciousness, you must be to be deceived. Thus “I think therefore I am.] In this way Descartes could remain a Catholic and a and scientist at the same time.
Baruch Spinoza (1632 – 1677) – Spinoza attempts to reconcile dualism and materialism. Spinoza is a pantheist—God and nature are identical. [This begins to reconcile the material and immaterial.] He also advocated the dual-aspect theory of mind or human nature. For Spinoza mind and matter are two aspects of one underlying reality. Mental events are the same as brain events but we can describe these events as either mental or physical. In other words, mind is what the brain does. [This is a bit more materialistic than dualistic.]
The Enlightenment: Can Science Be Our Guide To Life? – As science became accepted as the only cognitive authority in the world [religion and science basically have switched places since the middle ages] the question of applying these insights to human nature arose. Could reason and science explain human beings and improve the human condition? [The evidence is in … the answer is YES.] Could scientific explanations replace religious, philosophical, poetic explanations of human beings? Gradually rational approaches, especially in politics, replaced religious explanations.
David Hume (1711 -1776) – Hume was an empiricist, one who believes that knowledge derives from sense experience. Reason tells us about the relationship between logical and mathematical ideas, but sense experience tells us how the world works. Our ideas are derived from impressions, either sense impressions or introspective reflection of one’s own mind. What we call matter is just a bundle of perceptions—and so are we. There is no soul or self, only a flow of consciousness, a succession of mental states. We are simply a bundle of perceptions, a continual flow of perceptions without any underlying substance. [This is similar to the doctrine of no-self in Buddhism.] Needless to say there are no religious overtones to Hume’s thought, as he was a thoroughgoing atheist and freethinker.
Jean Jacques Rousseau (1712 – 1778) – Rousseau is famous for his belief in the goodness of humans before the corrupting influence of civilization [the so-called “noble savage.”] He also believed that children have a good intrinsic nature that is corrupted by society. Like most romantics, he believed that the natural was good. [This is quite dubious.] However he doesn’t allow for the innate selfishness so characteristic of the human race.
All these strains of thought will lead to Immanuel Kant, the crowing figure of the Enlightenment. It is to his views on human nature that we now turn.