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The West has always been a symbol of the wild frontier, rugged adventure, and dangerous exploration. Old Scratch and Owl Hoots delves into that fear and captures it in fourteen tales of terror set in the West ranging from the s to the present day. Experience these stories and more in Old Scratch and Owl Hoots. When God speaketh to man, it must be either immediately or by mediation of another man, to whom He had formerly spoken by Himself immediately.

How God speaketh to a man immediately may be understood by those well enough to whom He hath so spoken; but how the same should be understood by another is hard, if not impossible, to know. For if a man pretend to me that God hath spoken to him supernaturally, and immediately, and I make doubt of it, I cannot easily perceive what argument he can produce to oblige me to believe it.

This is good, but if applied too fervently would lead to all the Bible being rejected. So, Hobbes says, we need a test: and the true test is established by examining the books of scripture, and is:. So that it is manifest that the teaching of the religion which God hath established, and the showing of a present miracle, joined together, were the only marks whereby the Scripture would have a true prophet, that is to say, immediate revelation, to be acknowledged; of them being singly sufficient to oblige any other man to regard what he saith.

Seeing therefore miracles now cease, we have no sign left whereby to acknowledge the pretended revelations or inspirations of any private man; nor obligation to give ear to any doctrine, farther than it is conformable to the Holy Scriptures, which since the time of our Saviour supply the place and sufficiently recompense the want of all other prophecy.

Hobbes then discusses the various books which are accepted by various sects , and the "question much disputed between the diverse sects of Christian religion, from whence the Scriptures derive their authority". To Hobbes, "it is manifest that none can know they are God's word though all true Christians believe it but those to whom God Himself hath revealed it supernaturally". And therefore "The question truly stated is: by what authority they are made law? Unsurprisingly, Hobbes concludes that ultimately there is no way to determine this other than the civil power:. He therefore to whom God hath not supernaturally revealed that they are His, nor that those that published them were sent by Him, is not obliged to obey them by any authority but his whose commands have already the force of laws; that is to say, by any other authority than that of the Commonwealth, residing in the sovereign, who only has the legislative power.

He discusses the Ten Commandments , and asks "who it was that gave to these written tables the obligatory force of laws. There is no doubt but they were made laws by God Himself: but because a law obliges not, nor is law to any but to them that acknowledge it to be the act of the sovereign, how could the people of Israel , that were forbidden to approach the mountain to hear what God said to Moses , be obliged to obedience to all those laws which Moses propounded to them?

Finally: "We are to consider now what office in the Church those persons have who, being civil sovereigns, have embraced also the Christian faith? There is an enormous amount of biblical scholarship in this third part. However, once Hobbes' initial argument is accepted that no-one can know for sure anyone else's divine revelation his conclusion the religious power is subordinate to the civil follows from his logic.

The very extensive discussions of the chapter were probably necessary for its time. The need as Hobbes saw it for the civil sovereign to be supreme arose partly from the many sects that arose around the civil war, and to quash the Pope of Rome's challenge , to which Hobbes devotes an extensive section. By this, Hobbes does not mean Hell he did not believe in Hell or Purgatory [16] but the darkness of ignorance as opposed to the light of true knowledge.

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Hobbes' interpretation is largely unorthodox and so sees much darkness in what he sees as the misinterpretation of Scripture. The first is by extinguishing the light of scripture through misinterpretation. Hobbes sees the main abuse as teaching that the kingdom of God can be found in the church, thus undermining the authority of the civil sovereign.

Another general abuse of scripture, in his view, is the turning of consecration into conjuration , or silly ritual. The second cause is the demonology of the heathen poets: in Hobbes's opinion, demons are nothing more than constructs of the brain. Hobbes then goes on to criticize what he sees as many of the practices of Catholicism: "Now for the worship of saints , and images , and relics , and other things at this day practiced in the Church of Rome, I say they are not allowed by the word of God".

The third is by mixing with the Scripture diverse relics of the religion, and much of the vain and erroneous philosophy of the Greeks , especially of Aristotle. Hobbes has little time for the various disputing sects of philosophers and objects to what people have taken "From Aristotle's civil philosophy, they have learned to call all manner of Commonwealths but the popular such as was at that time the state of Athens , tyranny ".

At the end of this comes an interesting section darkness is suppressing true knowledge as well as introducing falsehoods , which would appear to bear on the discoveries of Galileo Galilei. Nevertheless, men But what reason is there for it? Is it because such opinions are contrary to true religion? That cannot be, if they be true. Then let them be silenced, and the teachers punished" — but only by the civil authority.

The fourth is by mingling with both these, false or uncertain traditions, and feigned or uncertain history.

Hell Divers II: Ghosts

From Wikipedia, the free encyclopedia. Book by Thomas Hobbes. This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Frontispiece of Leviathan by Abraham Bosse , with input from Hobbes. Rogers, G. London: Bloomsbury Publishing. Stanford Encyclopedia of Philosophy.

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Metaphysics Research Lab, Stanford University. Hobbes Studies. Annotations upon all the books of the Old and New Testament wherein the text is explained, doubts resolved, Scriptures parallelled and various readings observed. London: John Legatt and John Raworth. Gerald climb[ed] out of the water, but this time slowly, heavily, with the blind clambering motions of an amphibious beast, clumsy … [He] looked defeated now, his body, it clambered and fell with slow clumsiness.

He was breathing hoarsely too, like an animal that is suffering. This passage illustrates the weakness inherent to human beings. Man is quite delicate, and therefore subject to the basic necessities, which include resting after strenuous activities.

Gerald emerges from the water exhausted, but he is now fully aware of his physical weakness. By not being able to save Diana, partly due to his human weaknesses, Gerald has lost or perhaps given up part of his humanity. Additionally, it is while he is in this animalistic state that Gerald begins his own descent into madness, as he abandons his humanity for a stronger persona. He saw them as he entered London in the train, he saw them at Dover. It is with this great sense of control and influence that Gerald continues to descend into darkness, as the power inherent to his position is abused.

The abuse of power that Gerald exhibits is similar to that of Kurtz.

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Both men assume god-like mentalities as they dominate people. In doing so, he assumes a god-like position over the lives of the employees. Similar to the way in which Kurtz is viewed by the natives as a fear-inducing entity, so too is Gerald; his lack of care and consideration for his employees showing him to be a cruel ruler. While Gerald presides over the mine and its people in a god-like manner, he also exerts control over his lover, Gudrun Brangwen. And now, under the bridge, the master of them all pressed her to himself!

Here, Gerald exerts physical control over Gudrun, as he passionately, though forcefully, embraces her. Here, Gerald becomes dominant over the colliers, Gudrun, and potentially, all of humanity. He found in her an infinite relief.

Soul in Darkness by Wendy Higgins

This passage initially suggests that Gerald is healed by his sexual experience. These delusions become solidified in this culminating sexual experience, rendered him so far removed from reality that he has no hope of recovery. The conclusion of the narrative depicts Gerald in all-consuming mania, fully intent on murdering Gudrun.

And her throat was beautifully, so beautifully soft. Save that, within, he could feel the slipper chords of her life. And this he crushed, this he could crush. What bliss! Oh what bliss, at last, what satisfaction, at last! When he is refused, his only manner of coping is violence. His madness has become so consuming that there is nothing left for him in the world.

His madness has consumed all aspects of him that remotely resemble his earlier life. His attack on Gudrun shows that there is no way for him to continue living, therefore, his soul breaks and his body gives out. Stemming from this analysis of both Heart of Darkness and Women in Love , it is clear that madness lurks somewhere within most men, regardless of background or social standing. However, it only manifests if given the appropriate opportunity and means for development. His madness manifests in a god-like persona and leads to his inevitable death.

His violent nature, evidenced in the decapitated heads, leaves no hope of recovery. Conversely, Gerald is plagued with a similar evolution of madness. For him, madness has developed following the death of his sister. His violent nature, evidenced in the desire and attempt to murder Gudrun, leaves him unable to continue living. Chan, David. Cox, C. Harold Bloom. New York: Chelsea, Kinkead-Weekes, Mark. Women in Love. New York: Penguin, Lawrence, D. Oates, Joyce Carol.

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