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Thomas Hobbes was born on 5 April 1588. He is an English philosopher. Thomas Hobbes was a famous philosopher of 17th century. He took interest in political philosophy, Thomas Hobbes was died on 1679 in the age of 91. In this page you will find and read Biography of Thomas Hobbes in Urdu Hindi Roman.

Thomas Hobbes

(Thomas Hobbes Biography)

 

Toms hobas 5 April 1588 me England me Malmsbury me paida howa aur (4 December 1679) me 91 saal ki umar me is ne wafat pai. Is ka zamana bara hangamon ka zamana tha. Is zamanay me England me mutalik al-anan-e-badshahat ke hamiyon aur parliament ya dasturi hukumat ke hamiyon k darmiyan zabardast khana jangi hoi darbadsha-e-waqt charless awal ko apni jaan se hath dhona para. Bartanvi parliament ke hamiyon ko mukamal fatah hoi aur England me dasturi badshahat ke asol ko tasleeem ker liya gaya aur mutalik al-anan-e-badshahat ke nazarye aur badsha ke khudad-e-haq ko kalita mustarad ker diya gaya. Hobbes ne khon rezi ke saray manazir dekhay aur in ka is ke nazaryat per bohat ziyadah ghera asar para. Is ne mutalik al-anan-e-badshahat ki himayat me apnay ko waqf ker diya aur is ki tameed me jo shilay aur zordar repamphalate likhay. Is ki padash me isay 11 saal faranse me jalawatni me guzarnay paray aur wo apnay mulk me 1651 me wapas aasaka jalawatni ke zamanay me is ne apni shehra afaq tasnif le di ethan mukamal ki. Nae badsha charless dom ne apni takhat nashini ke bad  is ki bari ao bhagat ki aur badshahat ki himayat ke hila me is ki pension muqarar ki hobbes ne apne zindagi ke akhir 20 saal gosha nashini me basar kiye.

Hobbes se pehlay siyasi mufakir aur falsafi hukumat, shahi akhtiyar aur iqtadar ki himayat me injeel tarikh aur qanon ko apnay nazaryon ki taid me paish kertay thay. Lakin hobbes ne is ke bar aks apnay nazaryon ko taid me qanoon-e-fitrat aur samaji muahiday ko paish kiya, is ne siyasi falsafay me zabardast inqalab paida kiya. Is ke falsafay ki tamam tar bunyad akal insani hai is samajh aur feham per jo Khuda ne her insane ko ata ki hai. Wo pehlay siyasi mufakir hai jis ne siyasi maslon ke hal kernay me insan ki sirat aur jablat ko mad-e-nazar rakha aur apni dalilon ki bunyad-o-qanoni dalilon ki jagah nafsiyati dalilon per rakhi.is ke nazdeek mutalik-ul-anan badshat ko badsha ki khudada-e-haq ke nazarye ki bunyad paish kerna rait ke mehal bananay ke mutradeef tha. Is ne isay insani sarshat aur jablat ki bina per na sirf jaiz tehraya balkay zarori qarar diya. Machavili ki tarah is ne bhi insani fitri khod garzi agay barhanay aur muqablay ya masabikat ke jazbon ki waja se siyasi ikhtiyar aur iqtadar ki bunyad khalis gair mazhabi bunyadon per rakhi aur mazhab ko siyasat ke daairay se bilkul kharij aur bay-dakhal ker diya.

Is ke shehra-afaq tasneef le thi ethan 1651 me shaya hoi. Is waqt Bartanvi parliament ko shah charless awal aur is ke hamiyon per mukamal fatah ho chuki thi. Lakin mulk zabardast siyasi intashar aur khalfashar tha. Is ne isay khatam kernay ke liye dalailein paish ki. Is ke nazdeek mumlikat ke istahkam ke liye zarori hai ke badsha ya muqtadir-e-ala- mutalik-ul-anan ho, bay-panah aur wasi ikhtiyarat ka mulk aur aam logo ko is ke ehkam ki na-farmani kernay aur is ke khilaf bagawat kernay ka haq hasil na ho.

Hobbes ne siyasiyat ki behas me pehli islah insan ko qarar diya aur is ke bad wo is ke sarshat,jablat aur sirat ki aam khososiyaton ko biyan kerta hai aur phir is zindagi ka naksha paish kerta hai jo in khososiyaton ko lazmi aur muntaki natija hai. Is ke khayal me Qudrat ne tamam insano ko zehni aur jismani kowat ke lehaz se yaksa banaya hai cho-ke sab ki qabliyat braber hoti hai, is liye in ki khowahishein bhi braber hoti hai. Aur sab in ke puray honay ki umeedein bhi braber rakhtay hai. Sarshat insani ke ba-is yahi jazba musawat daimi fasad ka ba-is ban jata hai maslan her shaksh is koshish me rat din laga rehta hai ke dosray insano se apni barai aur bartari munway. Her ek me bara banay ka jazba hota hai lakin cho-ke in umeedon aur arzo-on ka inhasar her shaks ki apni kowat per hota hai is liye koi bhi dosray per bharosa nahi kerta aur her waqt is andeshay me mubtala rehta hai kahein dosray is ke maal ko hathya na lein

Hobbes ke istadal ka sab se kamzor pehlo ye hai ke is ne khof, lalach aur izat ko insani sirat ki teen (3) bunyadi khososiyatein qarar de ker aa-ainiyat ko taqreban na-mumkin bana diya hai.wo jumla jo insani afal aur amal ka muhek inhein teenon khososiyaton ya in me se kisi ek ko qarar deta hai aur dosray tamam muharkat ko is sar nazar andaz ker deta hai is waja se khod is ki muntak is ke khilaf parti hai  maslan agar insan sirf khof ke jazbay ke tehat mumlikat ko qaim kerta hain ke inhein apni jan aur mal ko mehfooz rakhnay ki, is ke siwa aur koi surat nazar nahi aati to is ke sath is ka pura itminan aur etamad bhi hona chaye ke mumlikat in ki in dono ba-esh baha chezon ki hifazat keray gi. Lakin is ke siyasi falsafay me mumlikat ke qaim hotay hi fard ki milkiyat tamam kamal mumlikat ki tasreef aur ikhtiyar me chali jati hai cho-ke muqtadir-ala khod hi qanon banata hai. Is lie wo bazat khud qanon ki matehati me nahi hota balkay qanon is ke tab-ae hota hai is liye is ki ziyadtiyon aur chera dastiyon ke kihilaf kisi kisim ki koi qanoni karwai mumkin nahi. Sawal ye paida hota hai ke  her shaks tamam ter khof aur lalach ke jazbay se kaam kerta ho aur jo izat ka bhoka ho, wo bhala kab isay gawara keray ga ke wo apni azadi sey ak sar mehrom hojae aur dosra is ke upper be-panah aur wasi ikhtiyarat ke sath hakim ban jae jesa ka hobbes ne samaji muahiday me biyan kiya hai.