Thomas Hobbes was born in London in 1588. He received his college education at Oxford University in England, where he studied classics. Hobbes traveled to other European countries several times to meet with scientists and to study different forms of

Hobbes does concede that “Laws of Nature” do exist in a “State of Nature” and that because a “State of War” is so terrible everyone should intend to seek peace with each other. But in war it would be irrational to concede rights that might lead to peaceful co-operation because of mutual distrust among all members of society. Therefore an absolute sovereign is essential to ensure that a state of war does not occur, and to punish those who threaten to disturb the peace.

However, the doubt of “individualism” as the basis of a critique of Hobbes can also be applied to Rousseau, and undermines his argument to an even greater extent. If we have a natural inclination to live in a society then Rousseau’s claim that “We might have avoided nearly all of them [problems caused by society] if only we had adhered to the simple, unchanging and solitary way of life that nature ordained for us” becomes unfounded, and his whole theory of “the natural man” as being in a better situation than that of a “civilized man” into doubt.

But Hobbes is not content in deciding that sovereignty is the best form of government; he thinks that absolute sovereignty is the best form of government because power is indivisible, and that it is impractical for power to be shared. If power is divided, then the state will be “reduced into a condition of war, contrary to the end for which all sovereignty is introduced.” Therefore a supreme, undivided authority, an absolute sovereign, is the best form of government to ensure peace, and the absolute sovereign can execute their role in society more effectively.

Rousseau’s theory contrasted with that of Hobbes, as he thought human nature is largely good. Society is the corrupting force that transforms “natural man” into the self-obsessed beast illustrated by Hobbes. Rousseau does not deny that Hobbes’ account of the “State of Nature” is correct, just that Hobbes did not define the “State of Nature” correctly. For Rousseau, the “State of Nature” is much more than just a removal of government; it is the removal of all “cultural clothes” including beliefs, language and even an understanding of us. At this level of development Rousseau believed that self-love and pity are the only sentiments that remain in our nature; that we are solitary, and have no desire for power because there would be nobody to have power over. Therefore Rousseau’s view of human nature is very positive compared to Hobbes’, and that any negative aspects of human nature are the result of interaction with society.

Injustice, according to Hobbes, occurs when a person fails to complete their part of a covenant. Because a sovereign does not participate in any covenants with their subjects, it is impossible for a sovereign to commit injustice, which gives their subjects no right to rise against the sovereign. The only exception to this is if the sovereign commands their subjects to kill themselves; then self-preservation – the most important human desire – would override the orders of the sovereign and the subjects would have the right to rebel. Absolute sovereignty is the right not to be attacked by one’s subjects, while it is also the obligation that the sovereign will not demand that their subjects kill themselves.

Hobbes’ theory is based on the notion of “individualism”: that society can only be explained in terms of the individuals comprising it. Consequently, he claimed that we are all selfish and concerned only with our own self-preservation even if it comes at the cost of others. This would result in conflict, and eventually descent into a “State of War”. Self-interest was based upon the theory of “psychological egoism,” where the motivation for all actions is benefit for oneself. Even altruistic actions could be explained in this manner because, according to Hobbes’ theory, our primary desire is self-preservation and in other’s misfortune on

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