Thomas Hobbes's philosophy of freedom: basic components and modern contexts
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T. Hobbes, political philosophy, theory of social contract, freedom, security, fear, civil society, J.-J. Rousseau

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Usov, D. (2021). Thomas Hobbes’s philosophy of freedom: basic components and modern contexts. Multiversum. Philosophical Almanac, 2(1), 81-95.


The author of the article proceeds from the fact that the philosophy of Thomas Hobbes is still relevant today. Life itself in the age of "virusocracy", the struggle for both security and freedom, needs answers to the question of the relationship between rights, freedom, fear, security, which is, the problems to which Thomas Hobbes constantly addressed. These aspects of Hobbes's philosophical heritage will be the subject of this article and deepen the thoughts of domestic researchers about the meaning of the idea of Hobbes's social contract through the consistent reconstruction of its still little-studied algorithms for forming a just rule of law, the relationship between the person and the state. To be specific, it is from the political philosophy of Hobbes that the profound shift in understanding human nature and freedom inherent in modern political philosophy and the philosophy of law in general begins. Proposed by Hobbes political anthropology is based on the thesis of the natural equality of people, as well as on the desire to justify the need for individuals to realize the restrictions on their own selfishness and freedom for the collective will of other citizens. It also goes about the relevance for modern philosophy and our domestic social space Hobbes developed the principle of social contract as a new social principle of regulation of human existence, which embodied a significant transition from teleological to legal ideas about the personality, its freedom and justice. In the political philosophy of T. Hobbes developed the idea of internal disobedience, freedom of conscience as "human and civil rights", that the government must recognize, not just allow personal independence of its citizens, their right to live and act on their own. However, for the further development of this idea it was necessary to go beyond the philosophy of T. Hobbes, which was J.-J. Rousseau destined to do.
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