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Scholars of international relations generally invoke Hobbes as the quintessential theorist of international anarchy. David Armitage challenges this characterisation, arguing that Hobbes is regarded as a foundational figure in international relations theory in spite of as much as because of what he wrote on the subject. Thus, for Armitage, Hobbes is not the theorist of anarchy that he is made out to be. This article agrees with the general thrust of Armitage's critique while maintaining that it is still possible to imagine Hobbes as a theorist of anarchy. Hobbes is a theorist of anarchy, not in a political sense, but in a metaphysical sense. This conception of anarchy is a reflection of a comprehensive theological account of reality that is grounded in an omnipotent God. Any historical inquiry into the foundations of modern international thought must take account of theology, because theology defines the ultimate coordinates of reality in terms of which the concepts of international thought are intelligible. [Copyright Elsevier Ltd.]

AbstractThis article takes up Louise Arbour's claim that the doctrine of the 'Responsibility to Protect' is grounded in existing obligations of international law, specifically those pertaining to the prevention and punishment of genocide. In doing so, it argues that the aspirations of the R2P project cannot be sustained by the idea of 'responsibility' alone. The article proceeds in arguing that the coherence of R2P depends on an unacknowledged and unarticulated theory of obligation that connects notions of culpability, blame, and accountability with the kind of preventive, punitive, and restorative action that Arbour and others advocate. Two theories of obligation are then offered, one natural the other conventional, which make this connection explicit. But the ensuing clarity comes at a cost: the naturalist account escapes the 'real' world to redeem the intrinsic dignity of all men and women, while the conventionalist account remains firmly tethered to the 'real' world in redeeming whatever dignity can be had by way of an agreement. The article concludes by arguing that the advocate of the responsibility to protect can have one or the other, but not both.

"The Pluralist–Solidarist Debate in the English School" published on by Oxford University Press.