Leviathan

Of the many puzzles that confront the reader of the book of Job, one of the most intriguing centers on the figure of Leviathan at the close of YHWH's speeches. O ut of all the things YHWH m ight say to his w ounded but faithful servant, w hy spend so much time describing the fearsome qualities of this creature? And w hat is Job supposed to conclude after hearing this speech? Interpretation of the figure of Leviathan at the end of the book of Job splits neatly into tw o groups,1 The majority opinion understands Leviathan to be a natural creature, probably a crocodile.2 On the other hand, a few commentators take Leviathan to be a prim eval, supernatural evil, on a par w ith the divine or semidivine m onsters described in ANE epic.31 w ould like to argue that the latter interpretation of Leviathan is correct on tw o grounds. First, this interpretation of Leviathan is consistent with other ANE and OT depictions of Leviathan. Second, this interpretation shows how YHWH directly and clearly answers Job's com plaint concerning YHWH's unjust treatm ent of him. Briefly, I understand YHWH, in referencing this fearsome monster, to be speaking w ithin Job's cultural context in order to communicate to him that there is a terrible evil loose in the world that YHWH prom ises to defeat—b u t that he has not defeated yet.4 Stated *Eric Ortlund is Associate Professor of Old Testament at Briercrest College and Seminary. 1For a summary of this issue with discussion of the specific view s of different commentators, see Kinnier Wilson, "Return to the Problems of Behemoth and Leviathan," VT 25 (1975): 1-14. 2Argued most eloquently by John Gammie in "Behemoth and Leviathan: On the Didactic and Theological Significance of Job 40:25-26," in Israelite Wisdom (ed. John Gammie et al.; Missoula: Scholars Press, 1978), 217— 31. Other commentators reading the passage this way w ill be discussed further below. 3For instance, André Caquot, "Le Léviathan de Job 40:25-41:26," RB 99 (1992): 40-69. Caquot focuses more on close exegesis o f the poem and less on the contribution of the poem to the meaning of the book; in this article, I w ill focus on the latter issue. 4t h e description of this monster often contains mythic elements. While the terms mythic and myth can sometimes refer to something patently false, such w ould not have been the case in ANE societies (see Bertil Albrecktson, History and the Gods: An Essay on the Idea of Historical Events as Divine Manifestations in the Ancient Near East and in Israel [ConBOT 1; Gleerup: Lund, 1967]). Rather it appears that ancient Semites used "mythic" imagery and themes to express sym bolically those archetypal relations between the divine and hum an/natural realms. Mythic texts describe how the present

Richard C. Bush's Hong Kong in the shadow of China: Living with the Leviathan (2016) represents an important study on post-"Handover" Hong Kong focusing on the making of the 2014 Occupy Campaign and Umbrella Movement and the impact on the coming development in politics, governance and economy of Hong Kong, taking into consideration China's Hong Kong policy and the response of the Hong Kong people as well as the perspectives ofTaiwan and the United States. This article, while reviewing the book, also provides a detailed analysis of the wider implications of the issues the author of the book has raised as regards Hong Kong-as China's policy approach towards Hong Kong and by extension Taiwan and the struggle of the Hong Kong people, as well as the Taiwan people, to protect the political freedom and democratic rights they aspire to maintain (in the case of Hong Kong) and that they have fought hard to secure (in Taiwan) have impacts that reach far beyond Hong Kong and Taiwan in the light of the PRC's current relentless global projection, riding on the wave of her economic miracle, of her hard and so-called "soft" power in a through an intricate nexus of her domestic and foreign policies that not only serves to strengthen domestic governance and enhance international influence but also involves extraterritorial actions to maintain CCP's one-party authoritarianism. <http://icaps.nsysu.edu.tw/var/file/131/1131/img/2374/CCPS3(2)-Yeoh.pdf> <https://www.dropbox.com/s/dq1z15ggssdld6v/CCPS-V3N2-Yeoh.pdf> Emile Kok-Kheng Yeoh (2017), “Hopes against Hobbes: On Authoritarianism, Regime Legitimation and Soft Power with a Review of Richard C. Bush’s Hong Kong in the Shadow of China: Living with the Leviathan (2016)”, Contemporary Chinese Political Economy and Strategic Relations: An International Journal (CCPS), Vol. 3, No. 2, July/August 2017, pp. 889-987. [Scopus]

In this chapter, I bring Hobbes’s theory of language into dialogue with his Leviathan, illuminating a novel justification for the existence and necessity of the nation-state.  Employing Hobbes’s account of propositions in De Corpore, I reinterpret Leviathan’s laws of nature as hypothetical propositions, which become necessarily true—or obligatory—for men only when an absolute authority already exists. This reveals that the necessity of natural law and, more radically, reasonable man himself is possible, or made true, only through the existence of the state. Man is not by nature a political animal, but man, for Hobbes, is made by politics.

The election of Donald Trump to the U.S. presidency has led to significant changes in environmental governance, unleashing an authoritarian, nationalistic, and business-deregulating juggernaut aimed at destroying various forms of environmental protection. We seek to name and explain this juggernaut as the Trumpist Behemoth. Using this terminology, we show how Neumann’s classic 1942 study of the Nazi Behemoth can be used to build a critique of the Trump administration’s approach to governance. We join this with the contemporary critique of Climate Leviathan by Mann and Wainwright along with diverse critical literatures on resilience to argue that the Trumpist Behemoth is further distinguished by its anti-Leviathan reactionary appropriation of the politics and practices of resilience. This creates a regime that retains certain neoliberal commitments to market rule but rearticulates and reterritorializes them nationalistically. Connecting business interests with a border-building vision of “America First,” it simultaneously reterritorializes nature as national in ways that obscure the global ecosystems and contradictions of the Anthropocene cum capitalocene out of which the Trumpist Behemoth has been birthed.

Key Words: authoritarianism, climate Behemoth, green neoliberalism, reaction, resilience.

Monsters of Modernity explores the contemporary human condition through a selection of globally iconic monsters. In each chapter, the authors explore monsters for what they reveal about the world in which we live and for the ways that they enable us to address critical issues facing humanity. Although monsters might be feared and thought of as threatening, the authors show how each monster brings us to a deeper appreciation of various aspects of our troubled world, from gender relations, to the lasting impacts of colonisation, to neoliberalism, to the fragility of humanity’s place in the world in the Anthropocene. Monsters of Modernity explores new ground in the conventions of authorship and scholarship, including through the highly personal and subjective perspectives in each chapter, and even the absence of an Introduction. This book will be a valuable companion to anyone interested in the study of monsters as well as those seeking engaging ways to explore and teach key global issues. Open Access text available at: http://kismet.press/portfolio/monsters-of-modernity/

The state of nature described in Thomas Hobbes’ Leviathan (1651) is that of violent conflict, a war of every man against every man.
Hobbes gives three causes to the war in the state of nature, which are competition, diffidence, and glory. In this paper I argue that the three causes of conflict in the state of nature are connected to every individual’s rational pursuit of self-preservation.
Some of Hobbes’ contemporary critics attempted to refute Hobbes’ description of the state of nature as a state of war by demonstrating that the state of nature wasn’t lacking resources, whereby violent competition was unnecessary for the self-preservation of individuals living in the state of nature. The contemporary critique of the state of nature reveals that the actions of the individuals in the state of nature varies according to the level of security they have for their lives.
Due to the actions individuals make in the state of nature to protect themselves and secure their self- preservation, I argue that the Prisoner’s Dilemma model used to describe the state of nature fails at two accounts:
i) The Prisoner’s Dilemma model cannot model the actions of rational individuals, whom are the
main type of individual in the state of nature.
ii) The Prisoner’s Dilemma model cannot model actions of individuals who enjoy some security for
their lives in the state of nature.
Due to the shortcomings of the Prisoner’s Dilemma model I argue that the state of nature in Leviathan is best translated into game theory by the Assurance Game model.

The video game Middle-earth: Shadow of War (2017) takes place in an alternate story-world that depicts events preceding LOTR and yet it does testimony to the very danger Tolkien envisioned for a possible sequel to LOTR when he said, “it is inevitable that we should be concerned with the most regrettable feature of [man’s] nature: their quick satiety with good” (Letters, No. 256). Shadow of War sheds a new ‘light’ on Tolkien’s conception of morality throughout the legendarium but threatens it at the same time.

The game expresses a diabolical dualism of Dark Lord (Sauron) vs Bright Lord (Celebrimbor) and its gameplay focuses heavily on the anti-villain trope. At the core of this problematic, where good and evil seem to merge, is René Girard’s anthropological concept of mimetic rivalry. This is a paradox that occurs when antagonists confront one another so implacably that they begin to resemble one another more and more. The initial differences that separated them are now dissolved.

On a more political level, the game also problematizes ideas of sovereignty and war: Orcish government and rebellious cults, Sauron’s vision of an earthly utopia, and a perpetual war of all against all in Mordor – political concepts which can be traced back to Thomas Hobbes’ political theory in Leviathan (1651). These elements, along with the mimetic rivalry, do extend Tolkien’s canonical storyworld, but are they also the inevitable dangers which the author had foreseen? Can we view Middle-earth: Shadow of War as a 21st century digital representation of Tolkien’s meaning behind the ‘new shadow’?

This infographic distills down the central argument of Hobbes' Leviathan to a single page, in the process illuminating its logic.  This curious logic--part game theory, part derivation, and part evolutionary narrative--is fascinating at many levels.

This paper provides a brief history of the research of God’s combat motif, also known as Chaoskampf, and suggests ideas to solve some difficulties that have prevented the Korean church from paying sufficient attention to this important theme. For the purpose, this paper ① discusses merits and problems of specific terms (Chaoskampf, Combat Myth, Conflict Myth, God’s Combat/battle), ② describes a brief history of God’s battle motif into three stages (a. 1895~1929, b. 1929~1985, and c. 1985~present) with evaluations, and then ③ addresses potentials of this motif for various inter-disciplinary theological researches and ways how to solve a theological problem, a dualism implied in some forms of the motif. Most crucial moments in the development of this topic may include the publication of Hermann Gunkel’s Creation and Chaos (1895/2006), Sigmund Mowinckel’s suggestion of YHWH’s enthronement festival and psalms (1922), the discovery of Ras Shamra (1929), debates on the types of divine warrior motif (Jeremias, Cross/Miller) and ultimately John Day’s publication of God’s Conflict with the Dragon and the Sea, and various subsequent researches. God’s battle motif has many advantages to answer several theological and biblical questions and may serve as one of the essential theological and biblical lenses to read the Bible systematically.

How can we understand the ecosophical approach of a film like Leviathan, which refuses conventions of representational filmmaking? Drawing on Raymond Ruyer's notion of survoler, or self-survey, to describe a mode of witnessing without distance, this article explores two aspects of self-survey in Lucien Castaing-Taylor and Véréna Paravel's groundbreaking work of sensory ethnography. Both the ubiquitous seagulls and the innovative use of GoPro cameras here propose witnessing as an ethico-aesthetical act in a way that challenges documentary norms.

Thomas Hobbes was an English philosopher in the Late Sixteenth to Early Seventeenth Centuries and he is best known for his book Leviathan. In this book he presents what is commonly referred to as the first ‘Social Contract Theory,’ rather ‘Social Covenant Theory.’ He also compares the notions of ‘Justice’ and ‘Injustice’ within a state of nature to a state under a sovereign. In this essay, I shall define Hobbes’ social theory and provide contextual differences of his view of nature versus a state of a single sovereign government. Lastly, I will provide my contentions with Hobbes’ philosophical positions.

In Tolkien’s The Silmarillion and The Lord of the Rings the main representations of evil are occupied by characters who are Tolkien’s mythopoetic equivalent of the Judeo-Christian figure of the devil/Satan, namely Melkor in the former work and Sauron in the latter. Etymologically the word devil derives from diabolos, which is related to diabolon (separation). Diabolon is the etymological opposite to symbolon (unity, bond, contract). When translated into a juristic-political language, I equate the diabolon with Carl Schmitt’s state of exception (Ausnahmezustand) to a legal system. I contend that this exception (= the Dark Lord) anticipates a political status as sovereign of the legal system and no longer its exception. The Dark Lord does not settle for being an autonomous sovereign of his own valid legal system, but the sovereign of the valid legal system. We can undoubtedly say that this political endeavour is diabolical, in the broadest sense of the word. The Dark Lord becoming sovereign and norm of the legal system is a process of the diabolon turning into a symbolon; a perverse, pseudo-symbolon.
This leads me to ascertain what form Melkor and Sauron, as respective dark lords, assume in Tolkien’s legendarium politically. I use the political theories of Niccolò Machiavelli’s The Prince and Thomas Hobbes’ Leviathan to investigate how Tolkien’s Dark Lord embodies qualities of the ‘Prince’ and the ‘Leviathan’. Hobbes’ Leviathan, on the other hand, is a great artificial person. The Leviathan is the artificially reconstructed will of the subjects in the person of their representative. The term ‘Enemy’ in Tolkien’s writing figures not only as an individual, but also as the accumulation of all forces of evil. However, it is not the will of the subjects that is reconstructed into one great sovereign, but rather the sovereign who aggregates the will of the subjects who then become one with the sovereign.

One of the pressing issue in the Philippines during President Duterte’s administration is the alarming increase of crimes against human rights. For this paper, I would be using the political philosophy of Thomas Hobbes in analyzing this issue. I would show two ways of applying this – a) inclined with current administration; b) in conflict with current administration.

An illustrated essay which explores iconography that may be related to the archetype of a fish- or snake-legged Mother Earth. Topics include Sirens, mermaids and melusines;  the Gnostic god Abrasax; the Zodiac symbol Pisces; the portrayal of Behemoth and Leviathan in Ethiopian magic scrolls; the Ouroboros; the Moon trump of the Tarot deck; the dragon and pearl motif; and, in the Book of Revelation, the Woman of the Apocalypse.

The Book of Job is full of fascinating paradoxes: despite it is the oldest book of the Bible (Job 19:23), it is very badly known, despite the fact that many details, even insignificant, about the life of Job are known this character is merely regarded like the Good Samaritan (a parable), despite the main question all over the book is: "why evil prevails?" the answer would be: "please, look at the hippopotamus and the crocodile" (Job 40:1-42:6), which is poetic but quite absurd. However, as Maimonides had already understood a long time ago the Book of Job: it includes profound ideas and great mysteries, removes great doubts, and reveals the most important truths (The Guide for the Perplexed III:22). Indeed Job lived (1710-1500) near Bozra in Idumea and received a deep and detailed answer, when the Israelites were suffering in Egypt (the Hyksos), in order to know when and how the evil angel, Leviathan a.k.a. Satan, will be defeated by Behemoth the first creature of God (Job 40:19). In a surprising manner, archaeology has shown that all the geographical and historical details in the Book of Job are accurate and reliable.
https://www.lulu.com/shop/gerard-gertoux/the-book-of-job-chronological-historical-and-archaeological-evidence/paperback/product-18rj9pd6.html

Beginning in the 1600s, European philosophers started debating the question of who ought to govern a nation. As the absolute rule of kings declined, Enlightenment philosophers such as Thomas Hobbes and John Locke advocated different forms of government. While in Leviathan, Hobbes favors philosophical absolutism, Locke bases his arguments in Two Treatises of Government on both philosophical and biblical constitutionalism.

As the first cultural history of the sea in medieval English literature, this book traces premodern myths of insularity from their Old English beginnings to Shakespeare's Tempest. Beginning with a discussion of biblical, classical and pre-Conquest treatments of the sea, it investigates how such works as the Anglo-Norman Voyage of St Brendan, the Tristan romances, the chronicles of Matthew Paris, King Horn, Patience, The Book of Margery Kempe and The Libelle of Englyshe Polycye shape insular ideologies of Englishness. Whether it is Britain's privileged place in the geography of salvation or the political fiction of the idyllic island fortress, medieval English writers' myths of the sea betray their anxieties about their own insular identity; their texts call on maritime motifs to define England geographically and culturally against the presence of the sea. New insights from a range of fields, including jurisprudence, theology, the history of cartography and anthropology, are used to provide fresh readings of a wide range of both insular and continental writings.

Details: http://www.boydellandbrewer.com/store/viewItem.asp?idProduct=11797

This article studies the function and meaning of the dragon in the book of Isaiah. After having explored the attestations of Leviathan, Rahab and Tannin, the author maintains that Leviathan as mentioned in Isa. 27:1 does not primarily represent the power of evil as it manifests itself in creation, but merely embodies the power of evil as it reveals itself in the history of humanity. This Leviathan will be defeated in the future. In its turn, Rahab in Isa. 30:6-7 does not refer to a battle in the early days or at the end of times. The prophecy focuses on the suggestion that Judah clings to Egypt, in which Israel seems to have an auxiliary of mythical proportions. This, however, will result in disillusionment. Finally, Isa. 51:9-11 turns to making use of participles for describing YHWH's victory over Rahab and Tannin. In this way, the prophet expresses the conviction that hope for exiles is not locked up in the past. YHWH has already established a reputation and will do everything to maintain it. Here the rul applies that past performance really guarantees future results.

According to the agreement with Brill the attachment contains the pre-peer-reviewed version of my article. The peer-reviewed and copy edited version will be available only after 24 months since the date of publication.

Welcome to the "Ways In" section of this Macat analysis. This is an introductory section, summarising the most important points of this work in one 10-minute read.

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Tulisan ini merupakan penjabaran mengenai Thomas Hobbes, seorang tokoh realisme dari abad pertengahan. Pada bagian awal akan dijabarkan mengenai kehidupan Hobbes. Berikutnya akan dijelaskan mengenai pemikiran-pemikiran Hobbes, terutama yang memberikan sumbangan kepada ilmu hubungan internasional. Tulisan ini bersumber dari karya-karya Hobbes dan tulisan lain yang membahas mengenai pemikiran dan kehidupannya.

The Introduction and first chapter of Fixed Stars Govern a Life: Decoding Sylvia Plath, volume one, by Julia Gordon-Bramer (2015, Stephen F. Austin State University Press). To purchase or for review copy: http://www.tamupress.com/product/Fixed-Stars-Govern-a-Life,7831.aspx

At the time Melville conceived and wrote Moby-Dick or the Whale , during the mid-19th Century, the United States were entering into a rapid phase of development and transformation. Pivoting from its historical inception as a British colony fighting for the right to self governance, to a fledgling independent nation engaged in a process of radical self-definition, America was now faced with a whole slew of internal, structural, and ideological problems which were beginning to grow in magnitude and complexity. Having survived the birth ordeal of the American Revolutionary War and the War of 1812, America was able to turn its attention away from external threats of British sails on its horizons, toward the stew of social and political problems brewing within its own borders. America was faced with the task of determining what sort of role it had to play in the world and in what manner it would be structured politically, socially, and economically. Herman Melville's writing during this period focused squarely on these very issues that were at the time so polarizing, reflecting a restless antebellum America in the throes of change: the morality of the slave industry, political science, economics, expansionism, and democracy. All of these are highly visible in Melville's seminal work, perhaps none more so than the issue of political organization. While Moby-Dick is ostensibly a tale of a wild chase on the high seas, driven by a madman and ending in disaster, it is first and foremost an American epic. The novel is concerned as much with the self-contained narrative of Ishmael aboard the fated Pequod, as it is with the still uncertain destiny of American democracy.

Monsters of Modernity explores the contemporary human condition through a selection of globally iconic monsters. In each chapter, the authors explore monsters for what they reveal about the world in which we live and for the ways that they enable us to address critical issues facing humanity. Although monsters might be feared and thought of as threatening, the authors show how each monster brings us to a deeper appreciation of various aspects of our troubled world, from gender relations, to the lasting impacts of colonisation, to neoliberalism, to the fragility of humanity’s place in the world in the Anthropocene. Monsters of Modernity explores new ground in the conventions of authorship and scholarship, including through the highly personal and subjective perspectives in each chapter, and even the absence of an Introduction. This book will be a valuable companion to anyone interested in the study of monsters as well as those seeking engaging ways to explore and teach key global issues. Open Access text available at: http://kismet.press/portfolio/monsters-of-modernity/

The Dragon, the Mountain, and the Nations investigates the origins, manifestations, and meanings of a myth that plays a major role in the Hebrew Bible and a substantial role in the New Testament: the dragon-slaying myth.

The dragon-slaying myth has a hoary ancestry, extending back long before its appearance in the Hebrew Bible, and a vast range, spanning as far as India and perhaps even Japan. This book is a chronicle of its trajectories and permutations. The target of this study is the biblical myth. This target, however, is itself a fluid tradition, responding to and reworking extrabiblical myths and reworking its own myths. In this study, Robert Miller examines the dragon and dragon-slaying myth throughout India, the proto-Indo-European cultures, and Iran, and among the Hittites as well as other ancient Near Eastern and Mesopotamian traditions, and then throughout the Bible, including Genesis, the Psalms, Daniel, and ultimately the New Testament and the book of Revelation. He shows how the myth pervades many cultures and many civilizations and that the dragon is always conquered, despite its many manifestations. In his conclusion, Miller points out the importance of the myth as a hermeneutic for understanding key parts of biblical literature.

Global Governance is a term which, although seems simple to define, is composed of many different factors and has caused controversy amongst many states post-Cold War. Global Governance is the belief of alliances as a form of domination on the global sphere (Amen, 2011, p.3), cooperation amongst transnational actors. For many Neorealists, the ideal state mostly resembles Hobbes’ ‘Leviathan’ figure. This is the creation of a common wealth which is ruled by a sovereign which is responsible for protection, security and authority (Hobbes & Lindsay, 1914). Some question the effectiveness and reality of this entity due to modern day issues as climate change, nuclear war, terrorism and other transnational threats. As a result, this essay shall seek to stress that Neorealism does not present a convincing account of global governance, focussing on core ideals of Neorealism as Anarchy and Structure, Security and Survival and Balance of Power. However, this essay shall provide evidence that Neorealism does provide one factor to account for global governance, polarity, despite its limitations. This essay shall conclude that currently, there are no theories which present a convincing account of global governance. As a result, through analysis there is the potential of varying components of Neorealism, Neoliberalism and Constructivism which will produce an effective and reliable form of global governance in the future.

Hobbes’s political philosophy starts from a number of premises that are supposed to be self-evident, supplemented by various observations from experience. These statements are examined critically and in their interrelatedness in order to find out to what extent Hobbes provides a convincing system of thought. The importance of the basis of man’s actions, his self-interest, is inquired, since it serves as the basis of his practical philosophy. After this, Hobbes’s views on ‘moral’ notions are expounded. As it turns out, Hobbes maintains a number of concepts that have such a connotation, but interprets these in a specific way. The article is concluded with a modest systematic reconstruction of Hobbes’s main thoughts in practical philosophy.

Il s'agit des deux chapitres consacrés au Léviathan de Hobbes dans ma thèse de doctorat, intitulée "Mélancolie, scepticisme et écriture du pouvoir à l'âge baroque" et soutenue à Bruxelles en juin 2014.

Le premier chapitre (qui correspond au 8ème chapitre de ma thèse) s'intitule "Léviathan ou l'ascèse de la condition historique-naturelle" ; le chapitre suivant s'intitule 'Léviathan ou l'ordre et l'autonomie non imaginaires". Ces deux chapitres analysent le motif de l'autonomie non imaginaire telle que Léviathan en dessine le projet. Cette autonomie serait, en effet, ce à quoi Hobbes aspirait lui-même, comme sujet (comme citoyen et comme individu considéré en son for interne ou dans la sphère privée), ainsi qu'en attestent sa théorie de l'écriture - littéraire et philosophique - et ses démêlés personnels autant qu'intellectuels avec les auteurs de son temps ou des temps passés. C'est le citoyen comme auteur (autonome) du cadre de la représentation politique et juridique et l'individu comme auteur (autonome) d'énoncés littéraires ou philosophiques que Hobbes convoquerait sur une scène jusqu'alors inédite. Et Hobbes aurait vu dans la conversion de certaines peurs imaginaires, des peurs présidant notamment à la rivalité mimétique entre les individus, le ressort de l'existence autonome et de l'institution civile. Il en irait, dans cette perspective, d'une auto-institution du sujet et de la souveraineté modernes, le sujet moderne aspirant à l'autonomie non imaginaire ou le plus possible concrétisée dans le temps du séjour terrestre, à l'abri de la puissance souveraine instituée pour préserver la paix civile et la possibilité de l'autonomie non imaginaire dans la sphère privée – telle serait la raison d’être du contrat dont Léviathan formule les mécanismes.
Plutôt que l'expression d'une sereine ironie, la célèbre formule de Hobbes à propos du « spectre du défunt Empire romain » (4ème partie de Léviathan) signalerait la détermination du philosophe à voir dissiper, dans l'ordre civil et dans les esprits, les assujettissements infinis à des voix elles-mêmes indéfinies, invisibles, inassignables, comme telles spectrales, pour qu'advienne le « vif » ou la possibilité de vivre ce qu'il est réellement permis de vivre (notamment ce qu'il est possible d'apprendre, d’enseigner, de posséder, de transmettre et d'accomplir) dans le temps du séjour terrestre. Il en irait d'un nouveau pacte d'intelligence entre les individus, lequel serait un nouveau pacte de lecture, d'interprétation, d'identification et d'expression - ou de signification - dans l'ordre civil. Celui-ci entérinerait la « société de marché » naissante et le libéralisme des voix ou des énoncés dans la condition sociale naturelle (par opposition à la condition sociale politiquement construite et établie par le contrat), mais dans le but de préserver constamment la possibilité de l'autonomie réelle des individus (qui doit précisément être construite grâce à l'institution de la société civile / politique, à l'issue d'une première conversion salutaire en tant qu'elle provoque le contrat qui institue la société civile / politique). Loin du « panoptikon mélancolique » que constitue la souveraineté baroque dans la perspective de C. Buci-Glucksmann, Hobbes projetterait une scène civile dont l'organisation, structurée par la notion de « représentation », doit favoriser le dés-assujettissement continu - ou continué - à l'égard des puissances imaginaires, via l'assujettissement à la « voix visible » d'un seul souverain (d'une seule autorité juridique et politique). Ainsi, mon travail souligne l'importance de cette autre projection, corrélée à la projection de la scène de la « représentation politique et juridique », que constitue l'expulsion « hors de soi » des « spectres », « démons » et « phantasmes » (qui n'ont, précisément, pas d'existence « hors de l'imagination »).

La pagination, les références et les renvois sont ceux du document original de ma thèse de doctorat (https://www.academia.edu/8177973/M%C3%A9lancolie_scepticisme_et_%C3%A9criture_du_pouvoir_%C3%A0_l%C3%A2ge_baroque). Aussi, l'annexe de documents et la bibliographie succèdent-elles à ces deux chapitres, pour qu'on ne soit pas contraint de consulter la thèse proprement dite.

Job 40:25–41:26 presents an impressive picture of Leviathan, of his fierce posture, invincibility, and awe-inspiring nature, and finally, in 41:22–24, of his actions. In this article I analyse the elements of v. 22 in the context of the last episode (vv. 22–24) and build up a composite picture of Leviathan’s actions, thereby concluding that these components do not fit in with the common picture of Leviathan as a crocodile or whale. Leviathan is depicted here is an impressive animal that makes solid material shine and waters boil. His light and heat emanating power is so great that he can heat up the entire tehom and make it shining white. Identification with an ordinary animal is, therefore, impossible and there is no reason to even try. The intention of this episode is to picture Leviathan’s otherworldly actions and to leave Job and his readers awestruck.