Introduction
Scholars of political thought consider Hobbes the first great modern political philosopher; yet the prominence of his original and influential political philosophy has not obscured his moral philosophy from contemporary scholars. One might ask: how can the architect of a theory of a political sovereign with absolute power also possess a moral theory? Undoubtedly, Hobbes’s primary concerns were order, peace, and security. Consequently, by intertwining moral philosophy (natural laws) with political philosophy (civil laws) and by framing the human drive for self-preservation in moral terms he constructs a system of imperatives (prescriptions and prohibitions) rooted in an account of human nature. This system serves as the foundation for establishing a peaceful state, grounded in the theory of the social contract.
Hobbes’s moral philosophy serves as the fundamental starting point from which his political philosophy emerges. This moral philosophy delineates a broad conceptual framework regarding human nature. Thomas Hobbes’s moral and political philosophy is shaped by his fundamental commitment to social and political order. He explains how human beings ought to live in peace and tranquility under an authoritative sovereign, thereby remaining secure from the conflict and strife inherent in the "state of nature."
A product of his own era, Hobbes lived during a period of socio-political upheaval—a transitional phase toward the modern world—and dedicated his efforts entirely to establishing a political-moral system designed to secure peace and safety.
In his political theory, he posits that the only effective solution for preventing war and violence is the establishment of an authoritative political government. In Hobbes’s view, only such a power can restore order where violence has come to prevail, and only such a power can prevent the outbreak of violence where a nascent order is being established.
Research Objective
This article seeks to determine the role of moral philosophy within Hobbes’s political philosophy. To achieve this, it is necessary to examine the relationship between his political philosophy and his moral philosophy. Accordingly, the study aims to frame the problem, analyze Hobbes’s political philosophy—along with its constitutive elements—as well as his moral philosophy and its components, and ultimately explore the connection between these two domains and the specific position of moral philosophy within his broader philosophical system.
Research Methodology
In terms of its objective, this research is descriptive-analytical; in nature, it is theoretical-fundamental; and its approach is qualitative content analysis, specifically in the form of documentary analysis. Accordingly, this study utilizes primary sources—drawing upon the most significant extant works by Thomas Hobbes—as well as secondary sources (both English and Persian) that interpret, critique, or examine his writings. This is supplemented by textual evidence derived directly from the primary sources. The ultimate aim of this methodology is to uncover the logical relationships between the research variables: namely, the concepts of ethics and politics within Hobbes’s intellectual framework.
Research Objectives
- To examine and analyze the relationships and connections between two key categories in Thomas Hobbes’s political philosophy: "ethics" and "politics."
- To identify, present, and analyze the constituent elements and components that form the basis of Hobbes’s political thought (political philosophy).
- To identify, present, and analyze the components that constitute Hobbes’s ethical thought (moral philosophy).
- To trace the historical development of Hobbes’s political and ethical theories.
Presentation of Research Findings
If one were to categorize the available body of scholarship and theories... Two theoretical perspectives can be identified: a) theories positing that Hobbes’s political thought dominates his entire intellectual system—implying that his moral philosophy cannot be discussed as a distinct entity; and b) theories that, while acknowledging the existence of a moral philosophy in Hobbes’s work, argue that his political thought is embedded within his moral framework, with morality serving as the overarching principle of his entire system of thought.
Employing the concept of "natural laws," Hobbes establishes a foundation for recognized moral principles and precepts. Ultimately, these principles and laws are derived from two primary, fundamental laws. Chapter 14 of *Leviathan* details these laws, while Chapter 15 demonstrates how other principles and precepts follow as consequences of these two foundational tenets. Natural law, in this context, signifies the pursuit of—and adherence to—peace (*Leviathan*, Chapter 14, 4, 64–5/80). The pursuit of peace is, by necessity, the pursuit of peace within a state of war. Every human being possesses an inalienable and non-forfeitable right—a "natural right"—which is the right to self-preservation. Thus, the pursuit of peace must be consistent with this natural right. Hobbes explains that the explicit assertion of a right to "all things" effectively constitutes entering into a covenant with like-minded individuals—people who are also seeking peace and who intend to secure it through the formal assertion of this same right. Ultimately, he concludes that the only effective and efficient way to exercise this right is to transfer it to a sovereign authority, on the condition that this authority ensures the security of all those who have entered into the covenant. That is, an omnipotent ruler or sovereign.
Conclusion
Hobbes’s moral philosophy stems from his theory of natural laws, which also encompasses his theory of natural rights. Natural laws and natural rights serve as the two foundations upon which Hobbes built his moral and political theory. Hobbes’s moral philosophy is "virtue-based"—though this virtue-based approach is fundamentally rooted in the tradition of Aristotle.
In his moral philosophy, Hobbes emphasizes the crucial point that the "natural right to self-preservation" constitutes the foundation of both morality and politics. The integration of politics and morality within the political body—or the "Commonwealth"—is established with a view toward human nature; this integration must find objective realization within the political world and society, while also manifesting as the practical outcome of moral and political theorizing.
Hobbes grounded his entire moral and political framework in the observation of extreme, crisis-ridden situations; indeed, the theory of the "state of nature" is predicated upon the experience of civil war. According to Strauss, Hobbes’s philosophy is, at its core, a synthesis of political idealism and a materialist, naturalistic conception of the universe. Ultimately, one might argue that Hobbes’s most significant innovation in political theory lies in his discovery of a solution to moral relativism—a solution that gave rise to a robust political theory. Hobbes posited that the attainment of moral consensus is inherent within politics. He approached this by constructing a mental and logical scenario, developing imagery and analysis for two types of states: the natural state (a condition characterized by the absence of any proper or organized political structure) and the civil state (or the condition of human beings living under civil laws—a state later writers generally termed "civil society," though Hobbes referred to it as a "commonwealth," or, in his Latin writings, as *Civitas*, meaning a city or state).