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³⁶ My omission of the Revolutionist or Kantian tradition can be justified on three separate grounds. First, since the opposition between a Grotian tradition and a Hobbesian one seems to be more widely taken for granted in the literature, and since their respective founders were roughly contemporaneous, it deserves more critical attention. Second, I have treated Kant and interpretations of him extensively elsewhere. See for example ‘The Trial of Judgment: A Note on Kant and the Paradoxes of Internationalism’, International Studies Quarterly, 39 (1995), pp. 255–79CrossRefGoogle Scholar. Third, the interpretation of Kant to which theorists of international society conventionally have subscribed has been questioned to the extent that the question of whether there exists a Kantian tradition or not has become quite uninteresting. See Hurrell, A., ‘Kant and the Kantian Paradigm in International Relations’, Review of International Studies, 16 (1990), pp. 183–205CrossRefGoogle Scholar.

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³⁸ Bull, H., ‘Martin Wight and the Theory of International Relations’, British Journal of International Studies, 2 (1976), pp. 101–16CrossRefGoogle Scholar, p. 111.

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⁵⁶ Ibid., p. 78.

⁵⁷ Wight, International Theory, p. 37.

⁵⁸ Bull, ‘Importance of Grotius’, pp. 84, 87.

⁵⁹ To take two important examples: Coke, R., Justice Vindicated from the False Focus put Upon It. by Thomas While Gent, Mr. Thomas Hobbes and Hugo Grotius (London, 1660)Google Scholar; Ascham, A., Of the Confusions and Revolutions of Governments (London, 1649)Google Scholar.

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