Reflection on Thomas Hobbes »Leviathan» on chapter 5, Reason and Science, part 1
To think and to know something are two different subjects, these are qualms children of Gaia have long been searching for. From looking at signs, seeing patterns, filing artefacts, collecting memory, these are all of importance to earthlings. These all connects to one singular phenomena, the phenomena of words, words put power into things, it marks the recognizable from memory into reality, it finds the location for all particularities in objects, in universality of space, and in the disjointed of alien subjects, these all sums up the parts and the whole in which we can fathom with reason; but not with reason alone, as the disjointed fraction of the totality will be an abstraction from what can only be regarded as what could be a total truth — what can be truth, if one of the parts of the totality always will be clouded in the mystery of alienation, as one cannot put into the context of a totality without, remembering the all the parts, and some parts will for some aspects, mostly related to time, and shortage of lifespan, be always made room for.
This explains Thomas Hobbes in chapter 5 of Leviathan — of Reason and Science — that one applies the rules of adding, subtracting, yet also the not so different concepts of multiplying and dividing, into the total toolkit of the shaping of our reason. Reason as such is not a faculty we are born with, but something we gain access with our mind, while our senses, makes an acquaintance with the space it observes. This space, which first is gained access with is through our sensorial experience of it, and our faculty of memorizing said sensation, will over time and accent of maturity. This is not solely toolkit to use in mathematics, to adding¸ subtracting, multiplying and dividing, but is also way to shape our mind about our knowing of the world surrounding us. By adding and subtracting of our foundational beliefs of the world, as a divisive line between factual, and scientific knowledge, we either collect it through the sum of sense and memory or through the collective establishment of our mind. Factual knowledge which is collected from our sense and memory through experience, and scientific knowledge which are the sum of and subtraction of reason, of true and false beliefs, to confirmed, or coherently modelled, which in its end, compounds a reasoned truth of both universal and particular, but also aware of the distraction of not full certainty.
The notion of reason comes to play in various sequences and fields, which we apply to with in multitude of soundness and earnestness. In ethics it is a focused around the words passion and duty, while those who work in the fields of law both deal with the qualms of doing a work of duty or, bellying in the passion of service, from what is deemed, is either founded on laws or experienced with facts, what in the end is deemed right and what is reasoned to wrong. Hobbes argues that by the sum of what added to the case and what is subtracted off it, what bounds to what one finally reasons out to be lawfully right or wrong, and bases its verdict on particular cases of rights and wrongs, and uncertainties, cannot in particular cases follow universal fact based on memory or sense experience, but funded on reason governed by the will of falsifying error, of what is left out as diversion, one cannot say of said diversion will add or distract to the cause itself, which is what is called willed doubt, which should be the foundation of all martial cases, and cases, revolving around words, and meanings of words, which in the end is statements. Statements are either right or wrong, but it is not fact.
Reason as Hobbes writes further, are phenomena of a faculty of evolutionary quality with quantifiable aim, one reasons by two means, and one is meant through marking, which is for the individual value, and for signifying which is of objective value.
To solidify what is, in any case, the most reasonable set of words (sentence), and by that solely bases it on right reason, will either cause conflict or solution, which one desire most is on that point irrelevant in itself, for what sole reason means for you own self reason. What leads to the case of right and to cases of wrong, is arbitrary and follows the will of the particular cases which has had or have had similar outcome, but also needs assurance on a universal based law, which governs all ill actions which said ill reason might spur into. But in the end it is what is beneficial for the society which Hobbes deems as most significant, the distraction, and the alien in space of the case.
One cannot false the cheater in a game of cards of cheating if not taken in action, but one might if laws of the game is addressed beforehand of game start,explain the rules of the game, if cheater is then caught, he will face the consequences of the others which is worse then punishment itself, ill-trust, and of not cough in act of cheating, while said rules have been proclaimed, the rule stems as if he was caught doing so beforehand. Even though it will be the grudge of angst which binds itself to he`s nervous system like an ill-thought Lich.
Cause reason is bind by one sentence,” if use of and end of reason becomes not the sum of nor the truth of one, then less consequential will alienate from first reasoning, be settled by the significant of names, and afterwards the start of and the precedent consequence of another case” (Hobbes, Leviathan, chapter 5).
Hobbes divides between skill and honesty by solely trust oneself on heart alone yet not seek further explanation, may come to conclusions that is summed into one phrase, that is error, by error will, and can come after one have reasoned wrongly, and come to a false conclusions, these might at first hand seem harmless, but the harm of error in wronging inside mislead reasoning, will resolve in only tragedy. The cause of this is the blind and trustful faith in honesty, triumphing skill. The ill-fated trust in honesty lead disarray by false reason, resulting in error, and only leads to Tartarus pit, where only arguments of one-selves erroneous reasoning, leads solely to absurdity.
To be continued...
Hobbes, Thomas. (1655), Leviathan , p 590 -592 Classics of Moral and Political theory, (1992/2011 Morgan, Michael (edition), 5th edition, Hackett Publishing Company.