By Aristote; A. Jannone (ed.); E. Barbotin (trad.)
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Pragmatic rules of engagement dominated the realm of international law outlining the acceptable modes of statecraft while justice remained a lofty ideal. This pragmatism, originally found in the assumptions of Grotius, brought with it an account of world order which became further entrenched in the ideas of Pufendorf and Vattel. Within the state a measure of justice was attainable while within the realm of international politics such ends were questionable. This was to reflect the same distinction of public and private politics which feature in the discourse of the social contract tradition.
So it was that that the language of jurisprudence came to be intimately tied to the language of secular morality and the teleology of 20 See for a greater exposition of this idea see Richard Tuck, The Rights of War and Peace: Political Thought and the International Order from Grotius to Kant (Oxford: Oxford University Press, 1999). 21 Hobbes, 1991a. 22 It should be recalled that Hobbes did not advocate revolution, instead arguing that a tyrannous Leviathan was better placed to govern political society then no laws.
Pufendorf adopts a positive human nature. 52 These ideas are at odds with Hobbes’ account of human nature, but reflect similar assumptions made by Grotius. Moreover, they have particular import on his ensuing account of the state of nature and the potential for the development of civil society. Pufendorf assumes that individuals are naturally social beings. Consequently they are driven by a natural desire to form a community. Such a community, whilst occasionally bearing the consequences of conflict, is for the most part peaceful.