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Work #1383 · Late period

De Corpore

Hobbes's 1655 first volume of Elements of Philosophy — on bodies, geometry, physics

Thomas Hobbes · 1655 · Latin · Philosophical-scientific treatise

Tradition: Early-modern philosophy / Materialism

Hobbes's 1655 De Corpore on bodies, geometry, physics

De Corpore ('On Body,' Elementorum Philosophiae Sectio Prima, 1655) is Thomas Hobbes's (1588-1679) first volume of his three-part Latin philosophical system Elementorum Philosophiae (Elements of Philosophy) — followed by De Homine (1658) and preceded in publication, somewhat counter-intuitively, by De Cive (1642) which became the third volume despite being printed first. De Corpore is the longest, most-systematic, and most-philosophically-comprehensive of the three. Its programme: to provide the foundational philosophical-and-scientific account of body (the only substance Hobbes admits, his materialism being uncompromising) on which the philosophical anthropology of De Homine and the political philosophy of De Cive (and Leviathan) ultimately rest. De Corpore is divided into four parts: (1) Logic, treating method, definition, the proper use of names, the resolution of complex notions into simples and the composition of complex notions from simples; (2) First Philosophy, treating the most general categories — body, space, time, cause and effect, contingency, motion, place; (3) Geometry, treating geometric magnitudes and Hobbes's idiosyncratic geometrical work including his persistent claim to have squared the circle (rejected by John Wallis and the Royal Society in the long Hobbes-Wallis controversy of the 1650s-60s); (4) Physics, treating the natural phenomena — light, sound, sensation, the motions of bodies — on rigorously mechanist-materialist principles. The work is foundational for the understanding of Hobbes's whole system: his political philosophy is not a free-standing moral construction but rests on a materialist-mechanist natural-philosophical foundation in which human beings are bodies-in-motion alongside other bodies-in-motion, and political authority is the artificial mechanism by which conflict between bodies-in-motion can be regulated. The work is less-read than Leviathan in Anglophone Hobbes-reception but is foundational for the modern systematic-philosophical reading of Hobbes (Skinner, Malcolm, Schuhmann, Jesseph, Leijenhorst).

Author

Editions cited

  • Elementorum Philosophiae Sectio Prima De Corpore (London: Andrew Crooke, 1655, Latin)
  • English translation Elements of Philosophy, the First Section, Concerning Body (London, 1656)
  • Opera Philosophica Latina ed. William Molesworth (London, 1839-1845), vol. I
  • Critical edition in progress in the Clarendon Hobbes Edition (Oxford, Noel Malcolm general editor)
Compare this work

School Embodiments

Materialism (Philosophical) · 30%
Naturalism · 15%
Rationalism · 15%
Analytic Metaphysics / Logical Atomism · 10%
Logicism · 10%
Mechanism · 6%
Social Contract Theory · 6%
Materialism (Philosophical) 30%

Foundational materialist-philosophical work.

"Materialist-philosophical system." (De Corpore)
Naturalism 15%

Naturalist-philosophical framework.

"Naturalist analysis of bodies." (De Corpore)
Rationalism 15%

Rationalist-philosophical method.

"Geometric-deductive philosophical method." (De Corpore)
Analytic Metaphysics / Logical Atomism 10%

Foundational for subsequent materialist-metaphysical work.

"Materialist metaphysics has Hobbesian heritage." (Standard scholarly account)
Logicism 10%

Mathematical-geometric philosophical foundation.

"Geometric-philosophical method." (De Corpore)
Mechanism 6%

Mechanist tradition.

Social Contract Theory 6%

Social-contract tradition.

Internal Tensions

De Corpore is the philosophical-systematic foundation of Hobbes's whole programme but has been less-read in Anglophone Hobbes-reception than Leviathan. Modern systematic-Hobbes scholarship (Skinner, Malcolm, Schuhmann, Jesseph, Leijenhorst) has been restoring De Corpore to centrality. The Hobbes-Wallis geometry controversy that ran through De Corpore's geometry section was a serious blow to Hobbes's mathematical-scientific credibility in his own lifetime and continues to be a source of cautionary-amusement in history-of-mathematics scholarship.

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I. Time

1655 publication; mid-Restoration; Hobbes is sixty-seven; four years after Leviathan and three years before De Homine.

Attributes
Extent: Infinite Ontological Status: Substantival Grain: Continuous Freedom: Deterministic Traversability: Linear Direction: Uni-directional Dimensionality: One
✦

II. Space

London publication; Latin-republic-of-letters readership; Continental engagement especially with Mersenne-circle and Royal-Society-circle correspondents.

Attributes
Extent: Infinite Ontological Status: Substantival Curvature: Flat Dimensionality: Three Locality: Local
◉

III. Matter

Body, space, time, cause and effect, motion, geometry, the natural phenomena (light, sound, sensation) — the materialist-mechanist account of the physical world.

Attributes
Extent: Infinite Ontological Status: Substantival Conservation: Conserved Dimensionality: Three Locality: Local
◎

IV. Observer

Mature Hobbes assembling his foundational natural-philosophical-systematic account; engaged in the geometry controversy with Wallis.

Attributes
Time Instance: Single Space Instance: Single Knowledge Extent: Partial Knowledge Retainment: Total Physicality: Embodied Agency: Active Number: Plural Metaphysical Agency: None
⚡

V. Energy

Systematic-architectonic, materialist-mechanist, mathematically-ambitious-if-controversial energies.

Attributes
Extent: Infinite Ontological Status: Substantival Conservation: Conserved Dispersibility: Irreversible
⧉

VI. Information

Systematic Latin treatise in four parts (logic, first philosophy, geometry, physics); foundational for the whole Hobbes-Elementorum corpus; combines philosophical-systematic exposition with disputed-geometrical-work and physics.

Attributes
Ontological Status: Substantival Cosmic Conservation: Conserved Personal Conservation: Conserved Granularity: Discrete

Personas with the nearest attribute fingerprint

Historical figures whose own classification on the same six-dimensional grid lands closest to this work's. Computed by attribute-agreement on coordinates both address.

91%
Karl Marx
31/34
91%
Titus Lucretius Carus
31/34
90%
Anaximander of Miletus
27/30
90%
Epicurus
27/30
90%
Thales of Miletus
26/29
88%
Alan Turing
30/34

Computed school proximity

The work's attribute fingerprint scored against all schools using the same quiz scorer. Useful as a sanity check on the hand-curated embodiments above.

70%
Mechanism
21/26
70%
Milesian School
21/26
70%
Scientism
22/26
70%
Newtonianism
22/26
69%
Materialism (Philosophical)
21/26
68%
Philosophy of Science
22/26
68%
Analytic Philosophy
22/26
68%
Rationalism
21/26

How De Corpore resolves each dilemma

48 resolved positions across 4 dimensions, including 9 distinctive where the majority of schools go the other way · 9 unaligned.

Each dimension is sorted so minority positions come first. Mainstream positions are folded into an expandable list.

Time · 9 dilemmas · 5 distinctive

Persistence, the future, and the direction of becoming.

Distinctive · only 9% of schools agree (18/202)
Do you really choose?
If the brain is a physical system and physical systems are governed by laws, then every choice is also a chain of causes — which raises the question of what was really left to choose.
Choice is real within a determined order — agency and determinism aren’t opposites.
On this view, the future is determined and you are genuinely choosing. Those aren't contradictory because the determination runs through you rather than around you: your reasoning, deliberation, and assent are the way the determined outcome gets settled. Choice is what it feels like from …
Roads not taken The future is open and you are a genuine origin of it. (69%) · Choice is structural illusion — every event is fixed by the prior state. (10%) · Even if the universe is undetermined, you are not the chooser. (6%)
Distinctive · only 9% of schools agree (18/202)
Are addicts responsible for their addiction?
Addiction looks from one angle like the textbook case of agency failing — a person doing what they don't, in any meaningful sense, want to do. From another angle it looks like agency at work in hard conditions. Which it is depends on what agency is.
The addict is genuinely responsible within a determined order.
On this view, the addict is acting within a determined order but is genuinely acting — making decisions, endorsing or resisting urges, seeking or refusing help. Responsibility attaches not because some uncaused choice happened, but because the addict is the kind of agent through which …
Roads not taken The addict could have chosen otherwise — that's why recovery is real. (69%) · The addict's behaviour is the outcome of causes; 'responsibility' is a useful fiction, not a metaphysical fact. (10%) · Even if the universe is undetermined, the addict isn't the chooser. (6%)
Distinctive · only 9% of schools agree (18/202)
Should we hold AI systems responsible for what they do?
When an autonomous AI takes an action that harms someone, the question of who or what is responsible — the developer, the operator, the model itself — turns on whether the model is the kind of thing that can be a responsible agent.
The AI can be a genuine agent within determined conditions — and therefore genuinely responsible.
On this view, what makes a being responsible is not indeterminism but the kind of process the being is. An AI that deliberates, considers consequences, can be given reasons, and modifies its behaviour on reflection is doing what responsible agency is, even if its underlying …
Roads not taken An AI without a free will is not the kind of thing that can be responsible. (69%) · An AI's behaviour is fully determined by training and input; 'responsibility' applies if at all to its makers. (10%) · Neither AIs nor anyone else are the locus of free agency; the question is the wrong one. (6%)
Distinctive · only 15% of schools agree (31/202)
Is the universe running out of usable energy?
The heat death of the universe — entropy maxed out, no further work possible — is among the more sobering implications of mainstream physics. Whether it is structurally inescapable depends on what kind of finitude the cosmos has.
Both time and matter are unbounded; 'running out' is misframed.
On this view, the cosmos has neither a temporal horizon nor a material exhaustion point. The framing of running out presupposes bounds that the cosmos doesn't have. Energy gradients perpetuate; new configurations emerge; the categories that make heat-death scary don't apply at the cosmic scale.
Roads not taken Time is unbounded but matter is finite; usable energy can fail without time failing. (47%) · Time both has and lacks bounds depending on the level you ask at; finitude is conventional. (26%) · The cosmos has bounds; heat death is a real horizon. (12%)
Distinctive · only 15% of schools agree (31/202)
Are natural resources fundamentally finite, or only practically so?
Whether we can grow our way out of resource constraints — or whether the cosmos sets limits the economy ultimately must obey — depends on what kind of finitude matter has.
Resources are practically inexhaustible on cosmic scales; terrestrial limits are engineering.
On this view, matter and time are both unbounded at the largest scales. Terrestrial resource limits are real engineering and political constraints but not metaphysical ones; the cosmos can in principle support whatever expansion intelligence is capable of.
Roads not taken Time goes on but matter is bounded; we are eventually constrained even with infinite time. (47%) · The finitude question is level-dependent; resource ethics happens at the level that constrains us. (26%) · Resources are finite in the strict sense; living well requires accepting the limit. (12%)
4 mainstream positions
Could we owe future generations more than is materially possible to provide? Both time and matter are unbounded; we cannot in principle owe more than is possible. 15% How much weight do future people deserve? Future people are as real as you are — and their interests count for as much. 47% Is regret rational? The past is as real as the present; regret is a real attitude toward a real thing. 47% Do we owe extinct species something we cannot give them? Extinct species are as real as we are; they have standing. 47%
Matter · 7 dilemmas, all mainstream
Is the world created from nothing? Yes — matter was created and is conserved as a real substance. 55% Is the physical world fully real? Yes — the physical world is fully real, mind-independent, persisting. 55% Does matter have intrinsic moral standing? Matter is morally considerable insofar as it is created or conserved good. 55% What is money? Money is a real institution with intrinsic features. 54% What is a nation? A nation is a real moral community with intrinsic character. 54% What makes someone male or female? Sex is a real biological kind with given content. 54% Should we edit the human germline? Human nature is a real biological kind given by reproductive biology or by creation; editing the germline transgresses what is given. 54%

Observer · 37 dilemmas · 3 distinctive

Mind, agency, and the knower's relation to the known.

Distinctive · only 13% of schools agree (27/202)
Is reality fundamentally digital?
Pancomputationalism, Planck-scale quanta, simulation theory and Kabbalistic letter-mysticism all say yes — but for very different reasons. The rest of the atlas says no.
Yes — bits, quanta, computational substrate.
On this view, the world is at bottom discrete and law-governed, with no metaphysical agency above or behind the substrate. Reality reduces to bits or their physical analogues; the continuous appearance of fields and flows is coarse-graining over discrete underlying structure.
Roads not taken No — continuous divine sustaining act, the Tao that knows no joints, the One's self-disclosure. (44%) · No — continuous fields, classical limits, analog deep structure. (37%) · Yes — but divinely-discrete: divine letters, momentary cognitions, atomistic theism. (6%)
Distinctive · only 13% of schools agree (27/202)
Are there indivisible units of experience?
Whiteheadian actual occasions, Buddhist moments of mind, Kabbalistic letter-cognitions, IIT phi-units — or the unbroken Jamesian stream? The atomism of experience cuts across naturalism and theism alike.
Yes — naturalist quanta of experience.
On this view, experience comes in discrete units defined by the substrate: information-theoretic phi-units, computational frames, discrete neural events. There is no further metaphysical agency that knits them; the appearance of a stream is the way many discrete events present to introspection.
Roads not taken No — continuous divine presence; consciousness is the unbroken witness. (44%) · No — continuous Jamesian stream, phenomenological lived time. (37%) · Yes, theistic atomism — actual occasions, divine letters, momentary cognitions. (6%)
Distinctive · only 13% of schools agree (27/202)
Is memory stored or reconstructed?
Engrams and traces — or continuous re-narration each time you remember? The cognitive-science debate has a theological cousin: divine memory holding each hair, or the ancestors' continuous remembering.
Stored — discrete engrams, traces, weights.
On this view, memory is the readout of discrete information stored in the substrate: engrams, synaptic weights, file-like records. Reconstruction at retrieval is real but secondary; without the stored bits there would be nothing to reconstruct from.
Roads not taken Held in continuous divine or ancestral remembering — neither stored discretely nor purely reconstructed. (44%) · Reconstructed — continuous re-narrating, no fixed engrams. (37%) · Stored — in divine memory's discrete particulars, or in karmic-record units. (6%)
25 mainstream positions
Could causation work backwards? Causation runs one way — the arrow of time is real and structural. 68% Is the asymmetry between memory and anticipation a real feature of time, or just of us? The asymmetry is real because time itself has a real direction. 68% Is the arrow of time a real feature of the cosmos, or only of how we describe it? The arrow is real and structural; the asymmetry isn't an artifact of description. 68% Is environmental damage ever truly permanent? Damage is real and permanent on the relevant timescales. There is no recovery; there is only limitation. 66% Can a civilization recover from collapse? Civilizational complexity is hard to build and easy to lose; recovery is at best partial. 66% Does the second law of thermodynamics mean something morally? Entropy is what time is. The moral weight, if any, is the weight of working against the current. 66% When does a person begin? A person exists from conception — when a new being comes into existence. 54% What is marriage? Marriage has a given form — it’s a kind of thing we recognize, not make. 54% Does environmental harm in another country bind me morally? Moral obligation tracks the relations one is in; distance does matter, structurally. 50% Can prayer for someone far away affect them? Prayer changes the pray-er, not the prayed-for. 49% Are coincidences ever more than coincidence? Coincidence is exactly what the math says it is. The pattern is in the noticer. 49% What is our place in nature? Active in a real nature — we cultivate, steward, transform. 48% Should we colonize space? Cultivating worlds beyond Earth is the next form of stewardship. 48% Is genetic engineering of food stewardship or domination? Genetic modification is cultivation by other means. 48% Is divine omniscience compatible with human freedom? The observer is in time; foreknowledge across times raises real freedom problems. 46% Does meditation reveal something genuinely timeless? Meditators are bounded observers reporting unusual brain states; the 'timeless' is metaphorical. 46% Does prayer change God's mind? If there is an addressee at all, it is in time; prayer is communication, and may genuinely change what comes next. 46% Are the dead morally present to the living? Observers are bounded by their own moment, and no further agency makes the dead present. 44% Do animals have moral standing comparable to humans? Animal minds are real because biology is the substrate of mind. 32% Could a fetal brain organoid in a petri dish be conscious? Brain tissue can in principle do what brains do; the question is integration. 32% Should we trust expert testimony when we can't verify it? Trust expertise whose conclusions a competent mind can in principle reproduce. 32% Is religious revelation a real source of knowledge? Revelation is evaluable by reason — and not above it. 32% Does an LLM 'know' the things it correctly produces? An LLM can produce correct outputs but not reason to them; useful, not knowing. 32% What happens to "you" when you die? Death is genuinely the end. 30% Could an AI have a mind that matters? No — mind is what a biological brain does, and an LLM has no brain. 30%
9 unaligned
Does history have a direction or meaning? Schools split: 37% / 23% / 19% — How is knowledge of reality produced? Schools split: 25% / 17% / 13% — If a teleporter copied and destroyed you, would you have survived? Schools split: 36% / 29% / 14% — Is salvation, liberation, or fulfillment individual or communal? Schools split: 15% / 14% / 4% — Is the late-stage dementia patient still the person their spouse married? Schools split: 36% / 29% / 14% — Is truth universal, tradition-bound, situated, or constructed? Schools split: 65% / 16% / 10% — What kind of religious-theological authority does the tradition recognize? Schools split: 44% / 16% / 14% — What makes someone the same person over time? Schools split: 36% / 29% / 14% — Who is the moral primary — the individual, the community, the cosmos, the class, or the species? Schools split: 40% / 28% / 14% —
Information · 4 dilemmas, all mainstream
Is anything truly lost when someone forgets? Information is conserved — the personal pattern is held even when an individual mind loses it. 39% Does deleting your data online destroy something real? Information at the cosmic level isn't destroyed; deletion only obscures access. 39% Could the dead, in principle, be brought back? The information that constitutes a person is conserved; restoration is in principle possible. 39% Is forgiveness ontologically possible? The offense persists ontologically; forgiveness is real moral work, but it doesn't erase what was. 39%
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