1 Coram, Alexander, “To Infinity and Beyond: Hobbes and Harsanyi Still Nowhere Near the Abyss,” this Journal 30 (1997), 555–59.Google Scholar

2 Slomp, Gabriella and Manna, Manfredi M. A. La, “Hobbes, Harsanyi and the Edge of the Abyss,” this Journal 29 (1996), 47–70.Google Scholar

3 Ibid., 60–61.

4 Coram, “To Infinity and Beyond,” 558.

5 For a comprehensive analysis of glory and related concepts in Hobbes's political theory, see Gabriella Slomp, “From genus to species: The Unravelling of Hobbesian Glory,” History of Political Thought (forthcoming).

6 Slomp and La Manna, “Hobbes, Harsanyi and the Edge of the Abyss,” 59.

7 Coram, “To Infinity and Beyond,” n. 9.

8 Leviathan, in William Molesworth, ed., The English Works of Thomas Hobbes of Malmesbury (London: J. Bohn), Vol. 3, chap. 11, part I. 11, 87.

9 Slomp and La Manna, “Hobbes, Harsanyi and the Edge of the Abyss,” 54–55.

10 Ibid., 60.

11 Ibid., 61, n. 39.

12 Consider a simple example, the choice facing an individual wishing to allocate her time endowment (say, 24 hours) between two competing time-consuming activities, L and W. The shadow price of the ensuing constraint (L + W ≤ 24) is in fact infinitely high: no matter how much you are willing to pay for time, you cannot “buy” more than 24 hours a day.

13 Self-preservation, of course, is to be understood as preservation of one's physical integrity from attacks by others; immortality is not in the gift of the Leviathan.

14 We have explored further this point in Manna, Manfredi La and Slomp, Gabriella, “Leviathan: Revenue-Maximizer or Glory-Seeker?” Constitutional Political Economy 5 (1994), 159–72.CrossRefGoogle Scholar

15 In our own defence, we had considered deploying a more rigorous notation, but rejected the idea so as not to put off non-mathematically inclined readers.