| Abstract | U radu se problematizira poimanje straha u Hobbesovom Levijatanu. Autor strah analizira na tri razine. Prvo se u sklopu Hobbesove antropologije identificiraju tri straha u pretpolitičkom stanju koji služe kao teorijska potka rada: (1) Prvi strah koji se identificira je strah od nepoznatog određen kao sveprisutni strah koji proizlazi iz čovjekove znatiželje i činjenice pukog postojanja; (2) Drugi strah se pronalazi u Hobbesovom poimanju religije i to je strah od nevidljivih sila određen kao važan dio poganske religije i koji se pritom jasno razlikuje od kršćanskog straha od Boga; (3) Strah od (nasilne) smrti je treći strah koji se identificira i za kojeg se tvrdi da je ključna strast u Hobbesovom određenju prirodnog stanja, ali i važan dio njegove kako njegove antropologije tako i političke filozofije. Zatim se problematizira odnos straha i države. Država se na Hobbesovom tragu određuje kao zajednička sila prema kojoj ljudi imaju bojazan. Tvrdi se da Država nastaje putem predodžbe, odnosno, da Hobbes u strahu od nevidljivih sila vidi način za njenu uspostavu. Usprkos tome, tvrdi se da poganska demonologija nije dostatna za njeno stvaranje već je potrebno pravno objašnjenje. Ipak, motivacija se za njenu uspostavu pronalazi u odrješenju ljudi kako straha od nepoznatog tako i straha od (nasilne) smrt. Pritom se tvrdi da ti strahovi ne iščezavaju nastankom Države već ih suveren prihvaća u svoje ruke te on postaje njihov izvor. Konačno, to dovodi do treće razine u analizi straha i ona je vezana uz praktično korištenje straha od strane suverena. Sugerira se da je vladanje putem puke sile nešto što Hobbes odbacuje te se detaljnije ispituju mogućnosti političkog obrazovanja podanika. Ipak, ne pronalazi se izlaz iz vladanja putem pukog mača i zaključuje se da je Hobbes pokornost zakonima zasnovao na strahu od kazne, točnije, zastrašivanju. Zaključno se ispituje strah od Boga i građanska religija. Tvrdi se da je Hobbesova namjera u judaizaciji kršćanstva, odnosno, reinterpretaciji kršćanstva po uzoru na Stari Zavjet iz čega proizlazi da jedino suveren ima pravo odlučivanja o svjetovnim pitanjima. Nadalje, obrađuje se Hobbesova negacija pakla koja umanjuje strah od Boga te u isto vrijeme naglašava strah od ovosvjetovne kazne te se pritom pokazuje da postoji sklad između poštovanja zakona i zahtjeva kršćanskog Boga. Ipak, naglašavanjem postojanja vječnog života sugerira se da Hobbes ukazuje na drugačiju, „pozitivniju“ motivaciju za pokornost suverenu od straha te se to pitanje ostavlja otvorenim. |
| Abstract (english) | This work discusses the concept of fear in Hobbes's Leviathan. Author analyzes fear on three levels. First, within Hobbes anthropology, he identify three fears in pre-political state that serve as the theoretical framework of work: (1) First fear identified is the fear of unknown defined as omnipresent fear that arises from man's curiosity and the fact of his mere existence; (2) Second fear is found in Hobbes's understanding of religion and this is the fear of powers invisible that is defined as an important part of pagan religion which is clearly distinguished from the Christian fear of God; (3) The fear of (violent) death is the third fear identified and for which is claimed to be a key passions in Hobbes's designation of the state of nature and at the same time an important part of his anthropology and political philosophy. After that, relation between fear and State is problematized. The State is, according to Hobbes, defined as a common force from which people are afraid. It is claimed that State is formed through imagination, i.e., in fear of powers invisible Hobbes sees means for its establishment. Despite this, it is claimed that pagan demonology is not sufficient for its creation and that legal explanation is needed. Nevertheless, the motivation for its creation is found in the liberation of man from the fear of the unknown and the fear of (violent) death. It is claimed that these fears do not disappear after the creation of State, but the sovereign wield them in his hands and becomes their source. Finally, that leads to third level of analysis of fear that is related to the practical use of fear by the sovereign. It is suggested that rule based solely on bare force is something that Hobbes dismiss and because of that, the possibilities of political education of the subjects are examined more in detail. However, the path out of the rule based solely on the bare sword is not found and it is concluded that Hobbes's idea of obedience to the laws is based on the fear of the punishment, more precisely, intimidation. Concludingly, the fear of God and civil religion is being examined. It is argued that Hobbes's intention is Judaization of Christianity, that is, reinterpretation of Christianity on the model of Old Testament from which proceeds that only the sovereign has the right to decide on secular issues. Furthermore, Hobbes's negation of hell is examined which in the end reduces the fear of God and at the same time it stresses the fear of the punishment and harmony between obeying the law and the requirement of the Christian God. However, emphasizing the existence of eternal life suggests that Hobbes points to a different and more ''positive'' motivation than fear for submission to the sovereign and that issue is left open. |
