School of Historical and Philosophical Studies - Theses
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ItemConflict and cooperation in Hobbes' "Leviathan" : a study of the state of nature( 1982)In Leviathan, the book which is the culmination of his political philosophy, Hobbes develops a form of Social Contract theory to explain the nature of a properly constituted Commonwealth. The institution of the Commonwealth through the Social Contract supposedly delivers people from the State of Nature, a time when they live without common political authority, which is depicted by Hobbes as a period of chaotic insecurity. This thesis is primarily an examination of the State of Nature and the role it plays in Hobbes' system in Leviathan. The notion of the Social Contract as a contract is taken seriously. For parties to contract together they need to be describable in ways which make them suitable as contractual partners; many of their actual characteristics will be irrelevant to such a description. In the first two chapters of the thesis I try to show bow the State of Nature can be used as a way of isolating those features of agents which are relevant to their role as potential contracting parties. In the first chapter I ask whether the Hobbesian State of Nature can be understood as a pre-political condition, and argue that it cannot. In the second chapter I argue that the State of Nature can be seen as an abstract version of specifically political relations; it is a device by which the nature of these relations can be understood. The State of Nature displays the essential nature of the contractual parties: they are anonymous beings with certain faculties. Using these sparse elements Hobbes derives the nature of the Commonwealth in great detail. In the third and fourth chapters of the thesis I examine some of the ways in which the Hobbesian Commonwealth is so derived. In Chapter 3 I examine Hobbes' notion of authority, and argue that he uses a clear and consistent account of the nature of authority in various contexts throughout Leviathan. Ultimately political authority demands obedience not because it is contrary to individual self-interest to disobey it, but rather because it establishes the order which makes possible meaningful calculation about future action. In Chapter 4 I examine Hobbes' use of the fear of death as the common factor on which to build a political science, and point to the tensions between the description of the contracting party and the actual nature of the individual faced with choice of action.
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ItemThe Puritan quest for enjoyment of God: an analysis of the theological and devotional writings of Puritans in seventeenth century England( 1997)This thesis explores the distinctive vision of enjoyment of God presented in the works of the seventeenth century English Puritans. The main sources for the thesis are the extensive writings of Richard Sibbes (1577-1635) and John Owen (1616-1683). Their works are placed in the broader context of Puritan theological and devotional writings: treatises on union and communion with God; sermons and commentaries on the Song of Songs; devotional works which outline the practice of piety and accounts of spiritual experience in biographies, autobiographies and memoirs. The thesis argues that there were strong mystical elements in Puritan piety, despite the traditional scholarly stereotype of Puritanism as antithetical to mysticism. While scholars have come to acknowledge the existence of mystical elements within Puritan piety they have sometimes suggested that these elements were exceptions within an otherwise anti-mystical movement. Others have detected mystical characteristics more widely in Puritan piety, yet have implied that these characteristics represented an adoption of existing Catholic devotional methods, rather than a natural development from the Puritans' own theology. Certainly, the Puritans were familiar with a rich heritage of patristic, medieval and contemporary spiritual writings, but the internal structure of Puritan devotion was provided by its own Reformed doctrine of God. Out of the rich soil of the Puritans' experiential and affectionate theology, grew an earnest and devout practice of piety, enabling an immediate union and loving communion with God, which was expressed in a sensual and lyrical love-language. The Puritan quest for enjoyment of God was a distinctive and confident vision, which has never received detailed attention in its own right; a virtually uncharted area which demands careful and sympathetic study. This thesis explores the Puritan quest for enjoyment of God in four main areas: its theology, vocabulary, devotion, and enactment. The first chapter deals with the theology which undergirded Puritan mysticism, for the inner shape of Puritan devotion must be sought in its own doctrinal formulations. It demonstrates that Puritan theology was not rationalistic and restrictive, as historians often assume, but a "mystical" and "experiential divinity", aimed at enjoyment of God. In their treatises and sermons, Puritan divines explored the intimate delights of union and communion with God, and the ecstatic joys to be gained through silent adoration of God's incomprehensible mysteries. The second chapter describes the language used by preachers to communicate the goals and ideals of Puritan mysticism: a heavily coded vocabulary which has remained largely unfamiliar to scholars, so that they often misinterpret or overlook descriptions of spiritual joy in Puritan writings. Enjoyment of God was communicated in a lyrical and imagistic love-language, chiefly taken from the marriage-metaphor and the Song of Songs: a passionate and sensual vocabulary which entered the shared language of the godly community, and was used by Puritan "mystics" and ordinary believers to express their spiritual joys. The third chapter outlines the Puritan practice of the means: a demanding devotional system which was deliberately shaped to the constraints of an active calling, a monasticism of the ordinary life. Puritan devotional disciplines have often been characterised as rationalistic and word-centred, dominated by sin and self-examination. But Puritan prayer was actually an earnest and affectionate quest for communion with God; meditation made use of the imagination and senses as well as the mind, and included rapturous contemplation on God's essence; and the Lord's Supper enabled a unique spiritual communion with God. Yet it cannot simply be assumed that ordinary believers followed the advice of Puritan preachers, as given in pulpit and press. The fourth and final chapter therefore concentrates on the records of spiritual experience preserved in biographies, autobiographies and memoirs; accounts of men and women, lay persons and divines, wealthy and poor. Puritan mystical piety was not an elitist or unappealing devotion: many individuals from various walks of life were attracted by its doctrine of God, modelled their lives on its archetype of experience, practised its devotional disciplines, and attained great heights of enjoyment of God.