with his military experience. 6
In his military memoir, Hasenclever began by claiming that he had always had an aversion to the life of a soldier: volunteering as a 19-year-old ‘ Einjähriger ’ had been an attempt to dispose of his obligation to serve as early and quickly as possible. 7 His
, but its religious institutions were also crucial for the life of the ancient Burmese. The head of the Sangha (a Pali word for monks), the Sasanabai, also assumed the official status of Minsaya, the immediate mentor of the king, who was required to comply with the ten Buddhist criteria of “good
’: Contestations in a Rural Employment Guarantee Scheme,” Journal of Peasant Studies 41, no. 2 (2014): 263–281.
32 Mookherjee, “The Other Side of Populism.”
33 All voters living in the ward-level electoral constituency are members of the Ward Sabha. In a state such as Odisha it comprises all voters of a
Relevance of Hobbes’s Concept of Happiness Happiness plays a key role in Th omas Hobbes’s political philosophy because the desire to achieve and secure a “contented life” motivates individuals to pre- fer civil co-existence to anarchy. Th e novelty of Hobbes’s view is that happiness is dialectical in nature
natural, and the norm. This is why Hobbes takes Aristotle to be such a bad influence on political understanding. Aristotle took his bearings from the normal condition of everyday life, and attributed to human beings a naturally political and
76 cooperative disposition. It is this same tendency to
shifts" even when such behavior would clearly redound to his benefit. '9 L XV, 207.
73 Succinctly, he argues that a "higher" form of prudence motivates Hobbes's Just Man: the "fear of shameful death ."2° The Just Man cherishes his own nobility of character above all else - even his own life. As such
life, vital motion. political theory i s not , as MacDonald would have us believe, a liberal, activist critique of abusive governmental authority. MacDonald’s liberal reading of Hobbes is a misreading that is enabled by her normative understanding of Hobbesian natural right, i.e., the reduction of
citizens with one or more of the following: the necessities of life, a decent standard of living, dignity, effective use of their liberty, justice, equality, or equal opportunity. There is much disagreement among Welfare State Liberals about the best patterns and mechanisms of redistribu- tion. Should the
standard of reasoning embodied in the judgment of an almost omnipotent sovereign. By embracing “public reason,” the citizens of a commonwealth are able to live in peace and are able to avoid alife that is “solitary, poor, nasty, brutish and short” ( Leviathan 100) 1 . * I would like to thank Gerald Gaus
is not performed from fear but from some other passion, such as love or revenge, in which case the action is not so evidently motivated by some additional external factor, which in the case of fear always implies a belief of a menace to our se- curity or even to our life. Yet, the will to perform an