Leviathan, Part One Of Man, Ch 1- Ch 5. (E 1)

Dedication

I humbly Dedicate unto you this my discourse of Common-wealth. For in a way beset with those that contend on one side for too great Liberty, and on the other side for too much Authority. I speak not of the men, but (in the Abstract) of the Seat of Power

 

The Introduction

Nature the art whereby God hath made and governes the world.

Artificial Animal, Leviathan (political entity, commonwealth, state, civitas) the art of man.

Of greater stature and strength than the Naturall, for whose protection and defence it was intended.

Soveraignty(Soul) ; Magistrates, and other Officers of Judicature and Execution, (joynts) ; Reward and Punishment (Nerves) ; The Wealth and Riches  (the Strength); Salus Populi (the Peoples Safety) its Businesse; Counsellors (the Memory) ; Equity and Lawes ( Reason and Will) ; Concord (Health); Sedition (Sicknesse) ; and Civill War (Death) . Lastly, the Pacts and Covenants (Fiat)

To describe the Nature of this Artificiall man.

Firstly, I will consider First the Matter thereof, and the Artificer; both which is Man.

That Wisedome is acquired, not by reading of Books, but of Men. Nosce Teipsum, Read Thy Self; whosoever looketh into himselfe, and considereth what he doth, when he does Think, Opine, Reason, Hope, Feare, &c, and upon what grounds; he shall thereby read and know, what are the thoughts, and Passions of all other men, upon the like occasions.

Similitude of the thoughts, and Passions of one man, to the thoughts, and Passions of another. I say the similitude of Passions, which are the same in all men, Desire, Feare, Hope, &c; not the similitude or The Objects of the Passions, which are the things Desired, Feared, Hoped, &c: for these the constitution individuall, and particular education do so vary ; yet to do it without comparing them with our own, and distinguishing all circumstances, by which the case may come to be altered.

He that is to govern a whole Nation, must read in himselfe, not this, or that particular man; but Man-kind.

Secondly, How, and by what Covenants it is made; what are the Rights and just Power or Authority of a Soveraigne; and what it is that Preserveth and Dissolveth it.

Thirdly, what is a Christian Common-Wealth.

Lastly, what is the Kingdome of Darkness.

Part 1. Of Man

  Chap 1. Of sense

Sense, cause thoughts, motion.

Thoughts of man, first Singly, and afterwards in Trayne, or dependance upon one another.

Singly, they are every one a Representation or Apparence, of some quality, or other Accident of a body without us; which is commonly called an Object. Which Object worketh on the sensory, and other parts of mans body; and by diversity of working, producing diversity of Apparences.

The cause of Sense, is the Externall Body, or Object, which presseth the organ proper to each Sense, which pressure the Brain, causeth there a resistance, or counter-pressure, or endeavour of the heart, to deliver it self: which endeavour because Outward, seemeth to be some matter without.

And this Seeming, or Fancy, is that which men call sense. All which qualities called Sensible, are in the object that causeth them, but so many several motions of the matter. Yet still the object is one thing, the image or fancy is another.

But the Philosophy-schooles, through all the Universities of Christendome, grounded upon certain Texts of Aristotle, teach another doctrine; and say, For the cause of Vision, that the thing seen, sendeth forth on every side a Visible Species(in English) a Visible Shew, Apparition, or Aspect, or a Being Seen; the receiving whereof into the Eye, is Seeing. Nay for the cause of Understanding also, they say the thing Understood sendeth forth Intelligible Species, that is, an Intelligible Being Seen; which comming into the Understanding, makes us Understand.

  Chap 2. Of Imagination

But that when a thing is in motion, it will eternally be in motion, unless somewhat els stay it.

Heavy bodies fall downwards, out of an appetite to rest, and to conserve their nature ; absurdity.

When a Body is once in motion, it moveth (unless something els hinder it) eternally; and whatsoever hindreth it, cannot in an instant, but in time, and by degrees quite extinguish it. which is made in the internall parts of a man, then,

·    Imagination, Fancy - Decaying Sense ; after the object is removed, or the eye shut, wee still retain an image of the thing seen, though more obscure than when we see it.

For the continuall change of mans body, destroyes in time the parts which in sense were moved: So that the distance of time, and of place, hath one and the same effect in us.

Simple Imagination; a man, or horse, which he hath seen before. The other is Compounded; Centaure.

·    Experience : Much memory, or memory of many things.

·    Dreams: The imaginations of them that sleep.

·    Apparitions or Visions: The most difficult discerning of a mans Dream, when by some accident we observe not that we have slept.  
From this ignorance of how to distinguish Dreams, and other strong Fancies, from vision and Sense, did arise the greatest part of the Religion of the Gentiles in time past.

It is the part of a wise man, to believe them no further, than right reason makes that which they say, appear credible.

And this ought to be the work of the Schooles; but they rather nourish such doctrine.

·    Understanding: The Imagination that is raysed in man (or any other creature indued with the faculty of imagining) by words, or other voluntary signes. That Understanding which is peculiar to man, is the Understanding not onely his will; but his conceptions and thoughts, by the sequell and contexture of the names of things into Affirmations, Negations, and other formes of Speech.

 

Chap 3. Of the Consequences of Trayne of Imagination.

·         By Consequence, or Trayne of Thoughts:  Succession of one Thought to another, which is called (to distinguish it from Discourse in words) Mentall Discourse. All Fancies are Motions within us, reliques of those made in the Sense. In so much as the former comming again to take place, and be praedominant, the later followeth, by coherence of the matter moved.

Trayne Of Thoughts Unguided This Trayne of Thoughts, or Mentall Discourse, is of two sorts.
The first is Unguided, Without Designee, and inconstant;
Trayne Of Thoughts Regulated The second is more constant; as being Regulated by some desire, and designee. For the impression made by such things as wee desire, or feare, is strong, and permanent, or, (if it cease for a time,) of quick return: so strong it is sometimes, as to hinder and break our sleep.

Respice Finem; that is to say, in all your actions, look often upon what you would have, as the thing that directs all your thoughts in the way to attain it.

·         Remembrance The Trayn of regulated Thoughts is of two kinds;
One, when of an effect imagined, wee seek the causes, or means that produce it: and this is common to Man and Beast.
The other is, when imagining any thing whatsoever, wee seek all the possible effects, that can by it be produced; that is to say, we imagine what we can do with it, when wee have it. Of which I have not at any time seen any signe, but in man onely; for this is a curiosity.

In summe, the Discourse of the Mind, when it is governed by designee, is nothing but Seeking, or the faculty of Invention, which the Latines call Sagacitas, and Solertia; a hunting out of the causes, of some effect, present or past; or of the effects, of some present or past cause.
Remembrance, or Calling to mind: the Latines call it Reminiscentia, as it were a Re-Conning of our former actions.

·         Foresight, and Prudence, or Providence; and sometimes Wisdome; though such conjecture, through the difficulty of observing all circumstances, be very fallacious.

Signes A Signe, is the Event Antecedent, of the Consequent; and contrarily, the Consequent of the Antecedent, when the like Consequences have been observed, before.
Neverthelesse it is not Prudence that distinguisheth man from beast. There be beasts, that at a year old observe more, and pursue that which is for their good, more prudently, than a child can do at ten.

·         There is no other act of mans mind, that I can remember, naturally planted in him, so, as to need no other thing, to the exercise of it, but to be born a man, and live with the use of his five Senses. Those other Faculties, of which I shall speak by and by, and which seem proper to man onely, are acquired, and encreased by study and industry; and of most men learned by instruction, and discipline; and proceed all from the invention of Words, and Speech. For besides Sense, and Thoughts, and the Trayne of thoughts, the mind of man has no other motion; though by the help of Speech, and Method, the same Facultyes may be improved to such a height, as to distinguish men from all other living Creatures.

·         Whatsoever we imagine, is Finite. Therefore there is no Idea, or conception of anything we call Infinite. No man can have in his mind an Image of infinite magnitude; nor conceive the ends, and bounds of the thing named; having no Conception of the thing, but of our own inability.

  Chap 4. Of Speech

But the most noble and profitable invention of all other, was that of Speech, consisting of Names or Apellations, 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 Common-wealth, nor Society, nor Contract, nor Peace.

-        The Use Of Speech (General, ) Abuses Of Speech

-       The generall use of Speech,
transferre our Mentall Discourse, into Verbal; or the Trayne of our Thoughts, into a Trayne of Words; and that for two commodities;
whereof one is, the Registring of the Consequences of our Thoughts; which being apt to slip out of our memory, and put us to a new labour, may again be recalled, by such words as they were marked by.
So that the first use of names, is to serve for Markes, or Notes of remembrance. Another is, when many use the same words, to signifie (by their connexion and order,) one to another, what they conceive, or think of each matter; and also what they desire, feare, or have any other passion for. and for this use they are called Signes.

-       Speciall uses of Speech are these;

First, to Register, what by cogitation, wee find to be the cause of any thing, present or past; and what we find things present or past may produce, or effect: which in summe, is acquiring of Arts. Secondly, to shew to others that knowledge which we have attained; which is, to Counsell, and Teach one another. Thirdly, to make known to others our wills, and purposes, that we may have the mutuall help of one another. Fourthly, to please and delight our selves, and others, by playing with our words, for pleasure or ornament, innocently.

 

-       Abuses of speech
First, when men register their thoughts wrong, by the inconstancy of the signification of their words; by which they register for their conceptions, that which they never conceived; and so deceive themselves. Secondly, when they use words metaphorically; that is, in other sense than that they are ordained for; and thereby deceive others. Thirdly, when by words they declare that to be their will, which is not. Fourthly, when they use them to grieve one another.

-       There being nothing in the world Universall but Names; for the things named, are every one of them Individual and Singular.

One Universall name is imposed on many things, for their similitude in some quality, or other accident.

And of Names Universall, some are of more, and some of lesse extent; the larger comprehending the lesse large: and some again of equall extent, comprehending each other reciprocally.

But the use of words in registring our thoughts, is in nothing so evident as in Numbering.

When two Names are joyned together into a Consequence, or Affirmation; as thus, A Man Is A Living Creature; or thus, If He Be A Man, He Is A Living Creature, If the later name Living Creature, signifie all that the former name Man signifieth, then the affirmation, or consequence is True; otherwise False. For True and False are attributes of Speech, not of things. And where Speech in not, there is neither Truth nor Falshood. Errour there may be, as when wee expect that which shall not be; or suspect what has not been: but in neither case can a man be charged with Untruth.

·    Necessity to examine Definitions.

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 els he will find himselfe entangled in words

Geometry : settling of significations, they call Definitions; and place them in the beginning of their reckoning.
For the errours of Definitions multiply themselves, according as the reckoning proceeds; and lead men into absurdities, which at last they see, but cannot avoyd, without reckoning anew from the beginning; in which lyes the foundation of their errours.

So that in the right Definition of Names, lyes the first use of Speech; which is the Acquisition of Science: And in wrong, or no Definitions' lyes the first abuse; from which proceed all false and senslesse Tenets; which make those men that take their instruction from the authority of books, and not from their own meditation, to be as much below the condition of ignorant men, as men endued with true Science are above it. For between true Science, and erroneous Doctrines, Ignorance is in the middle.

For words are wise mens counters, they do but reckon by them: but they are the mony of fooles, that value them by the authority of an Aristotle, a Cicero, or a Thomas, or any other Doctor whatsoever, if but a man.

·    Four types of Names.

- First, a thing may enter into account for Matter, or Body; as Living, Sensible, Rationall, Hot, Cold, Moved, Quiet; with all which names the word Matter, or Body is understood; all such, being names of Matter.

- Secondly, it may enter into account, or be considered, for some accident or quality, which we conceive to be in it; as for Being Moved, for Being So Long, for Being Hot, &c; and then, of the name of the thing it selfe, by a little change or wresting, wee make a name for that accident, which we consider; and for Living put into account Life; for Moved, Motion; for Hot, Heat; for Long, Length, and the like. And all such Names, are the names of the accidents and properties, by which one Matter, and Body is distinguished from another. These are called Names Abstract; Because Severed (not from Matter, but) from the account of Matter.

- Thirdly, we bring into account, the Properties of our own bodies, whereby we make such distinction: as when any thing is Seen by us, we reckon not the thing it selfe; but the Sight, the Colour, the Idea of it in the fancy: and when any thing is Heard, wee reckon it not; but the Hearing, or Sound onely, which is our fancy or conception of it by the Eare: and such are names of fancies.

- Fourthly, we bring into account, consider, and give names, to Names themselves, and to Speeches: For, Generall, Universall, Speciall, Oequivocall, are names of Names. And Affirmation, Interrogation, Commandement, Narration, Syllogisme, Sermon, Oration, and many other such, are names of Speeches.

·         Words Insignificant
All other names, are but insignificant sounds; and those of two sorts.

One, when they are new, and yet their meaning not explained by Definition; whereof there have been aboundance coyned by Schoole-men, and pusled Philosophers.

Another, when men make a name of two Names, whose significations are contradictory and inconsistent; as this name, an Incorporeall Body, or (which is all one) an Incorporeall Substance, and a great number more.

·    Understanding
Understanding When a man upon the hearing of any Speech, hath those thoughts which the words of that Speech, and their connexion, were ordained and constituted to signifie.
And therefore if Speech be peculiar to man, then is Understanding peculiar to him also.

Inconstant Names The names of such things as affect us, that is, which please, and displease us, because all men be not alike affected with the same thing, nor the same man at all times, are in the common discourses of men, of Inconstant signification. Yet the diversity of our reception of it, in respect of different constitutions of body, and prejudices of opinion, gives everything a tincture of our different passions.

And therefore in reasoning, a man bust take heed of words; which besides the signification of what we imagine of their nature, disposition, and interest of the speaker; And therefore such names (Vertues / Vices; Wisdome / Feare; Cruelty / Justice;  Prodigality / Magnanimity; Gravity / Stupidity) can never be true grounds of any ratiocination.

 

    Chap 5. OF REASON, AND SCIENCE.

Reason What It Is When a man Reasoneth, hee does nothing els but conceive a summe totall, from Addition of parcels; or conceive a Remainder, from Substraction of one summe from another: which (if it be done by Words,) is conceiving of the consequence of the names of all the parts, to the name of the whole; or from the names of the whole and one part, to the name of the other part.

The Logicians teach the same in Consequences Of Words; adding together Two Names, to make an Affirmation; and Two Affirmations, to make a syllogisme; and Many syllogismes to make a Demonstration; and from the Summe, or Conclusion of a syllogisme, they substract one Proposition, to finde the other.

 

·         For Reason, in this sense, is nothing but Reckoning (that is, Adding and Substracting) of the Consequences of generall names agreed upon, for the Marking (selves) and Signifying(others) of our thoughts.

But no one mans Reason, nor the Reason of any one number of men, makes the certaintie; no more than an account is therefore well cast up, because a great many men have unanimously approved it. And therfore, as when there is a controversy in an account, the parties must by their own accord, set up for right Reason, the Reason of some Arbitrator, or Judge, to whose sentence they will both stand, or their controversie must either come to blowes.

·         The Use Of Reason The Use and End of Reason, is not the finding of the summe, and truth of one, or a few consequences, remote from the first definitions, and settled significations of names; but to begin at these; and proceed from one consequence to another.

Reasoning of all other things, he that takes up conclusions on the trust of Authors, and doth not fetch them from the first Items in every Reckoning, loses his labour; and does not know any thing; but onely beleeveth.

·         Of Error And Absurdity

ERROR : wrong conjecture; if that which he thought likely to follow, followes not; or that which he thought likely to have preceded it, hath not preceded it.

ABSURDITY or senseless Speech.: when we Reason in Words of generall signification, and fall upon a generall inference which is false.
A Free Subject; A Free Will; or any Free, but free from being hindred by opposition, I should not say he were in an Errour; but that his words were without meaning; that is to say, Absurd.

·         Human’s Execllence he can by words reduce the consequences he findes to generall Rules, called Theoremes, or Aphorismes; that is, he can Reason, or reckon, not onely in number; but in all other things, whereof one may be added unto, or substracted from another.

·         Priviledge of Absurdity
For there is not one of them that begins his ratiocination from the Definitions, or Explications of the names they are to use; which is a method that hath been used onely in Geometry; whose Conclusions have thereby been made indisputable.

Causes Of Absurditie

1.     Want of Method
in that they begin not their Ratiocination from Definitions; that is, from settled significations of their words: as if they could cast account, without knowing the value of the numerall words, One, Two, and Three.

2.     Giving of names of Bodies, to Accidents; or of Accidents, to Bodies;
As they do, that say, Faith Is Infused, or Inspired

3.     Giving of the names of the Accidents of Bodies Without Us, to the Accidents of our Own Bodies;
as they do that say, the Colour Is In The Body; The Sound Is In The Ayre.

4.     Giving of the names of Bodies, to Names, or Speeches;
as they do that say, that There Be Things Universall; that A Living Creature Is Genus, or A Generall Thing

5.     Giving of the names of Accidents, to Names and Speeches;
as they do that say, The Nature Of A Thing Is In Its Definition; A Mans Command Is His Will; and the like.

6.     Use of Metaphors, Tropes, and other Rhetoricall figures, in stead of words proper.

7.     Names that signifie nothing; but are taken up, and learned by rote from the Schooles, as Hypostatical, Transubstantiate, Consubstantiate, Eternal-now, and the like canting of Schoole-men.

To him that can avoyd these things, it is not easie to fall into any absurdity. For all men by nature reason alike, and well, when they have good principles.

·         Science
By this it appears that Reason is not as Sense, and Memory, borne with us; nor gotten by Experience onely; as Prudence is; but attayned by Industry; first in apt imposing of Names; and secondly by getting a good and orderly Method in proceeding from the Elements, which are Names, to Assertions made by Connexion of one of them to another; and so to syllogismes, which are the Connexions of one Assertion to another, till we come to a knowledge of all the Consequences of names appertaining to the subject in hand; and that is it, men call SCIENCE. And whereas Sense and Memory are but knowledge of Fact, which is a thing past, and irrevocable; Science is the knowledge of Consequences, and dependance of one fact upon another: by which, out of that we can presently do, we know how to do something els when we will, or the like, another time; Because when we see how any thing comes about, upon what causes, and by what manner; when the like causes come into our power, wee see how to make it produce the like effects.

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

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. And on the contrary, Metaphors, and senslesse and ambiguous words, are like Ignes Fatui; and reasoning upon them, is wandering amongst innumerable absurdities; and their end, contention, and sedition, or contempt.

·         Prudence & Sapience

Experience - Prudence, Science – Sapience.

The signes of Science, are some, certain and infallible; some, uncertain. Certain, when he that pretendeth the Science of any thing, can teach the same; that is to say, demonstrate the truth thereof perspicuously to another: Uncertain, when onely some particular events answer to his pretence, and upon many occasions prove so as he sayes they must.

Signes of prudence are all uncertain; because to observe by experience, and remember all circumstances that may alter the successe, is impossible.
Guided by generall sentences read in Authors, and subject to many exceptions, is a signe of folly, and generally scorned by the name of Pedantry.

 

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막상 원전으로 읽다보니, 후회가 된다.  괜한 짓 하는 것 같다.