The first significant argument against dualism came from Thomas Hobbes's ( 1588 – 1679 ) materialist critique of the human person.

Early works of biblical criticism, such as Thomas Hobbes's Leviathan and Spinoza's Theologico-Political Treatise, as well as works by lesser-known authors such as Richard Simon and Isaac La Peyrère, paved the way for the development of critical deism.

“ This doctrine is rooted in Aristotle's conception of the soul, and has antecedents in Hobbes's conception of the mind as a ‘ calculating machine ’, but it has become fully articulated ( and popularly endorsed ) only in the last third of the 20th century .” In so far as it mediates stimulus and response, a mental function is analogous to a program that processes input / output in automata theory.

Hobbes's philosophy includes a frontal assault on the founding principles of the earlier natural legal tradition, disregarding the traditional association of virtue with happiness, and likewise re-defining " law " to remove any notion of the promotion of the common good.

Hobbes's version is " Do not that to another, which thou wouldst not have done to thy selfe.

The English cleric Richard Cumberland wrote a lengthy and influential attack on Hobbes's depiction of individual self-interest as the essential feature of human motivation.

By way of contrast to Hobbes's multiplicity of laws, Cumberland states in the very first sentence of his Treatise of the Laws of Nature that " all the Laws of Nature are reduc'd to that one, of Benevolence toward all Rationals.

For Cumberland, human interdependence precludes Hobbes's natural right of each individual to wage war against all the rest for personal survival.

" Hobbes's Moral and Political Philosophy ", The Stanford Encyclopedia of Philosophy, Edward N. Zalta ( ed .).

It is an answer to Hobbes's famous doctrine that moral distinctions are created by the state, an answer from the standpoint of Platonism.

Locke's idea of tabula rasa is frequently compared with Thomas Hobbes's viewpoint of human nature, in which humans are endowed with inherent mental content – particular with selfishness.

Debates about " soft " and " hard " primitivism intensified with the publication in 1651 of Hobbes's Leviathan ( or Commonwealth ), a justification of absolute monarchy.

Grotius posited that individual human beings had natural rights ; Hobbes asserted that men consent to abdicate their rights in favor of the absolute authority of government ( whether monarchial or parliamentary ); Pufendorf disputed Hobbes's equation of a state of nature with war ; Locke believed that natural rights were inalienable, and that the rule of God therefore superseded government authority ; and Rousseau believed that democracy ( self-rule ) was the best way of ensuring the general welfare while maintaining individual freedom under the rule of law.

Among these are many rare 17th-century manuscripts and an original edition of Thomas Hobbes's Leviathan given as a personal gift to the College: Hobbes prepared this work while at Magdalen Hall.

Hale's jurisprudence struck a middle-ground between Edward Coke's " appeal to reason " and John Selden's " appeal to contract ", while refuting elements of Thomas Hobbes's theory of natural law.

He is known, among other things, for his critique of Thomas Hobbes's egoism and John Locke's theory of personal identity.

Foucault warns that it has nothing to do with Machiavelli's or Hobbes's discourse on war, for to this popular discourse, the Sovereign is nothing more than " an illusion, an instrument, or, at the best, an enemy.

He disputed Hobbes's conception of the state of nature and concluded that the state of nature is not one of war but of peace.

Part 6 is perhaps an under-emphasised feature of Hobbes's argument: his is explicitly in favour of censorship of the press and restrictions on the rights of free speech should they be considered desirable by the sovereign in order to promote order.

However, once Hobbes's 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.

* 1959, " Hobbes's Concept of Obligation ", Philosophical Review, pp. 68-83.

* Catherine Macaulay-Loose Remarks on Mr. Hobbes's Philosophical Rudiments of Government and Society ( on Hobbes's 1651 work )

2, p. 114 ; in a lecture by Professor Gwen Griffith-Dickson ; and in John Y. Fenton, " Mystical Experience as a Bridge for Cross-Cultural Philosophy of Religion: A Critique ," Journal of the American Academy of Religion 1981, p. 55.

** Spinoza ’ s Critique of Religion.

) 331 – 51 in Spinoza's Critique of Religion, 1965.

* Spinoza's Critique of Religion ( see above, 1930 ).

Kant expanded and elucidated these ideas further in some of his later works, primarily the Critique of Practical Reason ( 1788, informally referred to as his Second Critique ), Religion within the Limits of Reason Alone ( 1793 ) and the Metaphysics of Morals ( 1797 ).

Critique of Religion Discourse ( Naqd al-Khiṭāb al-Dīnī ), Cairo, 4th edition 1998.

* Lawrence Krader, The Asiatic Mode of Production ; Sources, Development and Critique in the Writings of Karl Marx.

Kant stated in the Critique of Pure Reason that Aristotle's theory of logic completely accounted for the core of deductive inference.

In his Critique of Pure Reason, German philosopher Immanuel Kant stated that no successful argument for God's existence arises from reason alone.

In his Critique of Practical Reason he went on to argue that, despite the failure of these arguments, morality requires that God's existence is assumed, owing to practical reason.

This " institutional definition of art " ( see also Institutional Critique ) has been championed by George Dickie.

* Kant, Immanuel ( 1790 ), Critique of Judgement, Translated by Werner S. Pluhar, Hackett Publishing Co., 1987.

In 1790, Immanuel Kant wrote in Kritik der Urtheilskraft ( Critique of Judgement ) that the analogy of animal forms implies a common original type, and thus a common parent.

Critique of Pure Reason.

In A Critique of Postcolonial Reason ( 1999 ), Spivak explored how major works of European metaphysics ( such as those of Kant and Hegel ) not only tend to exclude the subaltern from their discussions, but actively prevent non-Europeans from occupying positions as fully human subjects.

This version of " critical " theory derives from Kant's ( 18th-century ) and Marx's ( 19th Century ) use of the term " critique ", as in Kant's Critique of Pure Reason and Marx's concept that his work Das Kapital ( Capital ) forms a " critique of political economy.

Ignored by many in " critical realist " circles, however, is that Kant's immediate impetus for writing his " Critique of Pure Reason " was to address problems raised by David Hume's skeptical empiricism which, in attacking metaphysics, employed reason and logic to argue against the knowability of the world and common notions of causation.

Yet, contrary to Marx ’ s famous prediction in the Preface to a Contribution to the Critique of Political Economy, this shift did not lead to " an era of social revolution ," but rather to fascism and totalitarianism.

Ultimately this emphasis on production and construction goes back to the revolution wrought by Kant in philosophy, namely his focus in the Critique of Pure Reason on synthesis according to rules as the fundamental activity of the mind that creates the order of our experience.

Marx's Critique of Political Economy played an important role in the German branch of the student revolt, which was centered in Berlin.

These first elements of the Calculation Critique of Socialism are the most basic element: economic calculation requires the use of money across all goods.

Paul Cockshott and Allin Cottrell in Towards a New Socialism, Information and Economics: A Critique of Hayek, and Against Mises have argued that the use of computational technology now simplifies economic calculation and allows central planning to be implemented and sustained.

* Information and Economics: A Critique of Hayek by Allin F. Cottrell and W. Paul Cockshott

The fragments given as the Commentary on Luke in the PG have been claimed to derive from the missing tenth book of the General Elementary Introduction ( see D. S. Wallace-Hadrill ); however, Aaron Johnson has argued that they cannot be associated with this work ( see “ The Tenth Book of Eusebius ’ General Elementary Introduction: A Critique of the Wallace-Hadrill Thesis ,” Journal of Theological Studies, 62. 1 ( 2011 ): 144-160 ).

* Environmentalism ( Critique of George W. Bush's politics )

* Attempt at a Critique of All Revelation.

In Critique of Pure Reason, Immanuel Kant famously rejected existence as a property.

( editor ) The Feminist Critique of Language: A Reader.