By Head Barclay
Одиннадцатый том издания ?Catalogue of the Greek cash within the British Museum? (BMC), посвященный монетам Аттики, Мегарис, Эгины (1888). Изображения монет даны отдельными страницами, качество изображений хорошее. Качество сканов неряшливое, но разрешение сканов хорошие все отлично читается.
Read Online or Download Catalogue of the Greek Coins in the British Museum (BMC) Vol. 11 - Attica, Megaris, Aegina PDF
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Additional resources for Catalogue of the Greek Coins in the British Museum (BMC) Vol. 11 - Attica, Megaris, Aegina
In contrast, consider rights to physical objects. In Hobbes’s state of nature, everyone has the right to all material resources, land, water, food, and so on, insofar as one judges them useful for one’s survival. ” One of the conditions necessary for the institution of a peaceful and secure civil society is that everyone (except the sovereign) lay down these rights. People obligate themselves to abide by the sovereign’s laws in order to achieve this good. The transfer of rights to material things, then, does constitute an intelligible covenant.
Thus, it seems that without the absolute claim about the evilness of death, people would not have a problem transferring the right of self-defense in the social contract or any contract at all. If this were the case, Hobbesian subjects would be like Socrates – bound to aid in (or at least refrain from resisting) the infliction of a death sentence and other such harms. Waldron, another proponent of the “death as the worst evil” interpretation, notices that the arguments for the right of self-defense fail on precisely this point, stating, “the Hobbesian account of self-defense is hostage to the peculiarities of his psychology.
34 King James VI and I, “Speech to Parliament of 21 March 1610” in King James VI and I: Political Writings, ed. Johann P. Sommerville (Cambridge University Press, 1994), 184. 35 Bramhall, “Catching of Leviathan,” 136. 33 Hobbes’s right of self-defense 21 their different and conflicting interpretations of God’s will. Some versions of divine right theory deny this as a possibility; after all, the king is supposed to be akin to God on earth and so cannot act against God. But other versions accept that a king may indeed act heretically, and recommend that in those cases subjects disobey the heretical command, but only on the condition that they passively submit to the punishment for their disobedience.