Grotius that control eventually stays with the

Grotius initial analysis focuses on natural law, where
he believes human nature is distinct in the desire for a comforting and orderly
society. This observation depicts that it is possible to grasp the foundations
of the laws that govern individual behaviour and the conduct of nations. A large majority of Grotius’ ethics were
influenced with Christian values, therefore this questions the argument that
Grotius’ effectively distinguished between natural law and divine law. Grotius
looked at the state as “a complete association of free men, joined
together for the enjoyment of rights and for their common interest” (Remec, 2012). However,
he did not agree that control eventually stays with the public as despite
sovereignty stemming from civilians, the opportunity to hand it over to a
higher leader is very much present. Also, Grotius disagreed that the right to
rebellion as a necessity as orders contrary to the law of nature should not be
displayed, but the absolute right of rebellion is never permissible. Unless
this right is being thought of in favour of ordering society, resisting
authority is a crucial factor to maintain society.

Hobbes develops a rather objective view of
natural law, basing his writings to exposing the lawlessness and civil war that
erupts due to the need to relate to wanting to appeal to natural and divine
laws that often may be above the permission of the governing leader. Hobbes is most renowned for his work in the
‘Leviathan’, wherein which he depicts that civil harmony and social union are
best achieved with the establishment of a nation through a social
contract. Hobbes considers self-preservation to erode natural law rather
than supporting it (Edwards, 2002). Everyone has the opportunity to have access
to an unrestricted liberty to compete for power and life, and the most worthy
will be victorious (Kraynak, 2011). In contrast to Grotius, Hobbes looks at
humans as being isolated, essentially driving themselves to manipulate one
another for their own purposes, lacking socialisation.

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It could be argued
that Grotius’ significant influence to international law is the idea that a
rational system maintains the ability to oversee international relations. Prior to Grotius, there were many European academics who law as
something that had its own existence, apart from mankind. Few laws were
developed by men, yet they essentially only really reflected the integral
natural law. This was relative to Grotius who also established that natural law
was an indispensable reason, one that was common amongst all of humanity.
Adapting a rationalist perspective allowed Grotius to theorize rational
principles that were underlying legality (Price, Boomsma, 2013). Law is not a
divine factor, but it should rather be consequent of principles, such as
justice in the case of injury or injustice (Miller, 2014). These principles can
be argued as having served the basis for a large majority of international law.
Grotius was the one who forced the importance of treaties and customs, focusing
on what is actually being done as to what should be done. With the development
of nations within Europe, man-made laws took more importance over religious
philosophies to adapt to the current situation, an idea that is attributed to