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Augustine and Thomas Hobbes were concerned was about "I the King" only with disregard to the centrality of the people and their dignified livelihood welfare.
The reductive-analytical method for understanding social and political matters was most popular with Thomas Hobbes, the 16th century English philosopher who has been history's foremost materialist.
For scholars of seventeeth century political thought, especially unique is Edwards' investigation of the concept of time in Thomas Hobbes' writings, because he has explored elements pertaining to time that were not considered by other scholars, such as Hobbes' natural philosophy, psychology, and political philosophy.
The book concludes with the establishment of the Royal Society of London and the lengthy intellectual debate between John Wallis and Thomas Hobbes, ending with Hobbes's death in 1679.
In comparison, the preface to Newton's Principia would require 17.1 years of education, the first chapter of Hegel's work 16.6 years and the first chapter of Thomas Hobbes' Leviathan 14.7.
We learn that Thomas Hobbes called the use of symbols "a double labor of the mind" in a passage on page 164, then again in a largely duplicated passage on pages 180-181.
Among the writers he cites are Plato, Niccolo Machiavelli, Thomas Hobbes, Charles Montesquieu, Adam Smith, Pierre-Joseph Proudhon, Vladimir Ilyich Lenin, and John Rawls.
These go far beyond the particular aspects of Thomas Hobbes he seeks to elucidate, critical as Hobbes is in the history of philosophy.
Among his achievements are his commentaries and revisions of the natural law theories of Thomas Hobbes and Hugo Grotius.