No Arts No Letters No Society and Which is Worst of All Continual Fear

„No arts; no letters; no society; and which is worst of all, continual fear and danger of violent death; and the life of man solitary, poor, nasty, brutish, and short."

Source: Leviathan

Last update June 3, 2021.

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„Whatsoever therefore is consequent to a time of war, where every man is enemy to every man, the same consequent to the time wherein men live without other security than what their own strength and their own invention shall furnish them withal. In such condition there is no place for industry… no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and which is worst of all, continual fear, and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short."

— Thomas Hobbes English philosopher, born 1588 1588 - 1679

„Whatsoever therefore is consequent to a time of Warre, where every man is Enemy to every man; the same is consequent to the time, wherein men live without other security, than what their own strength, and their own invention shall furnish them withall. In such condition, there is no place for Industry; because the fruit thereof is uncertain: and consequently no Culture of the Earth; no Navigation, nor use of the commodities that may be imported by Sea; no commodious Building; no Instruments of moving, and removing things as require much force; no Knowledge of the face of the Earth; no account of Time; no Arts; no Letters; no Society; and which is worst of all, continuall feare, and danger of violent death; And the life of man solitary, poore, nasty, brutish, and short."

— Thomas Hobbes, book Leviathan

The First Part, Chapter 13, p. 62
Leviathan (1651)

„The life of a journalist is poor, nasty, brutish and short. So is his style."

— Stella Gibbons, book Cold Comfort Farm

Foreword.
Cf. Thomas Hobbes — "the life of man, solitary, poor, nasty, brutish, and short", in Leviathan (1651), Pt. I, Ch. 13.
Cold Comfort Farm (1932)

„Life is nasty, brutish, and short"

— Thomas Hobbes, book Leviathan

The First Part, Chapter 13, p. 62.
Leviathan (1651)
Variant: And the life of man solitary, poore, nasty, brutish, and short.
Context: Whatsoever therefore is consequent to a time of Warre, where every man is Enemy to every man; the same is consequent to the time, wherein men live without other security, than what their own strength, and their own invention shall furnish them withall. In such condition, there is no place for Industry; because the fruit thereof is uncertain: and consequently no Culture of the Earth; no Navigation, nor use of the commodities that may be imported by Sea; no commodious Building; no Instruments of moving, and removing things as require much force; no Knowledge of the face of the Earth; no account of Time; no Arts; no Letters; no Society; and which is worst of all, continuall feare, and danger of violent death; And the life of man solitary, poore, nasty, brutish, and short.

„Can humans exist without some people ruling and others being ruled? The founders of political science did not think so. "I put for a general inclination of mankind, a perpetual and restless desire for power after power, that ceaseth only in death," declared Thomas Hobbes. Because of this innate lust for power, Hobbes thought that life before (or after) the state was a "war of every man against every man"—"solitary, poor, nasty, brutish and short." Was Hobbes right? Do humans have an unquenchable desire for power that, in the absence of a strong ruler, inevitably leads to a war of all against all? To judge from surviving examples of bands and villages, for the greater part of prehistory our kind got along quite well without so much as a paramount chief, let alone the all-powerful English leviathan King and Mortal God, whom Hobbes believed was needed for maintaining law and order among his fractious countrymen."

— Marvin Harris American anthropologist 1927 - 2001

Our Kind: Who We Are, Where We Came From, Where We Are Going (1989)

„Parents control their children in the interests of the family, universities exercise control over professors and students, government exercises control over citizens, and religions control their adherents… Society's need for social control was stated most dramatically by Hobbes (1651/1958), who observed that in the "natural" state (without social control), as each person attempted to satisfy his/her individual needs and desires at the expense of others, humankind would be in a war of all against all, such that life would be "nasty, brutish, and short.""

— Bertram Raven American psychologist 1926

Source: "Influence, Power, Religion, and the Mechanisms of Social Control," 1999, p. 161

„Where there have been powerful governments, societies, religions, public opinions, in short wherever there has been tyranny, there the solitary philosopher has been hated; for philosophy offers an asylum to a man into which no tyranny can force it way, the inward cave, the labyrinth of the heart."

— Friedrich Nietzsche, Untimely Meditations

trans. Hollingdale, "Schopenhauer as educator," § 3.3, p. 139
Untimely Meditations (1876)

„As man does not live in a solitary state, habits and feeling develop within him which are useful for the preservation of society and the propagation of the race. Without social feelings and usages life in common would have been absolutely impossible. It is not law which has established them; they are anterior to all law."

— Peter Kropotkin Russian zoologist, evolutionary theorist, philosopher, scientist, revolutionary, economist, activist, geographer, writer 1842 - 1921

Source: Law and Authority (1886), II
Context: As man does not live in a solitary state, habits and feeling develop within him which are useful for the preservation of society and the propagation of the race. Without social feelings and usages life in common would have been absolutely impossible. It is not law which has established them; they are anterior to all law. Neither is it religion which has ordained them; they are anterior to all religions. They are found amongst all animals living in society. They are spontaneously developed by the new nature of things, like those habits in animals which men call instinct. They spring from a process of evolution, which is useful, and, indeed, necessary, to keep society together in the struggle it is forced to maintain for existence.