Skip to main content

Why I mention "Filmer" now and then

The Royal Oak in which Charles II hid to escape capture by the Roundheads is a prominent symbol of Toryism


A word about Robert Filmer. His name makes an occasional appearance in this blog, mostly in contexts in which I'm warning about abuse of, or excessive claims for, supreme executive power.

I noticed years ago that many libertarians invoke Thomas Hobbes in contexts like that. The dangerous proposed new regulation or evidentiary privilege is "Hobbesian," gasps the writer. I generally agreed that it -- whatever had provoked this outburst on a given day -- is a bad thing, but I grew tired of the ritual invocations of Hobbes there, especially where they didn't fit all that well.

After all, Hobbes was a very secular thinker. He was wary of religion because in his own lifetime he had seen religious fervor lead to an open challenge to the sovereign, and he had seen THAT challenge lead to a civil war that must have looked a bit like a war of "all against all" to him.  He was a member of the Church of England, but he clearly explained that he was so because his sovereign willed it so. He was willing to have his earthly King instruct him in how to worship the Heavenly King -- which implies that he didn't really believe in the Heavenly King at all, in the sense in which believers generally believe. He was happy to make professions of faith, but they were for him a performance as required, not a description of the universe.

When executive authority overreaches in the US, it is rarely done with Hobbesian secularism and cynicism. After all, our system and our cultural baggage come to us largely from those Puritans who raised that challenge to Hobbes' sovereign, that challenge that so terrified him into an embrace of the son of the man they were to execute. In our system, over-reaching by the executive is not Hobbesian. It involves the view that the Heavenly King told me to worship the earthly one, not the reverse.

It is Filmeresque. If I wanted to get all Low Church, I would call it Cromwellian. Or, sticking to the intellectuals of the 17th century, I'd call it Miltonic. But I'll stick with the High Church It is Filmeresque.

Comments

Popular posts from this blog

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Five Lessons from the Allegory of the Cave

  Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave.   First, Plato  is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability.  I  only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak