 There are four types of moral entities, says Pufendorf, analogous to categories applied to physical things: (1) states or conditions (status), (2) substances (specifically, persons), and modes in a more specific sense – namely, (3) moral qualities (affective/effective modes) and (4) moral quantities (estimative modes). As in the physical realm, moral ‘states’ designate a kind of (moral-legal) space in which persons (like bodies) operate and orient themselves; they are sub-posed by the latter even though they also, in a sense, depend on them for their existence. Pufendorf distinguishes two such states, natural and adventitious, the former referring to the natural state occupied by all humans as such (thus, the “state of humanity”), and the latter to the special conditions, institutions, or standing (e.g., commercial, marital, civil) that differentially accompany it, in being created by and imposed on particular sorts of persons. Personhood or moral substantiality refers in turn to the various roles or agencies that humans play or assume in such contexts, either simply as individuals, or as composites or collectives, and either on their own behalf or for others (e.g., sovereigns, ambassadors). Since we typically enact multiple, overlapping moral personae, it is possible for these to conflict, not only in the case of individuals but also collectives like economic associations, religious groups, and political entities like states, empires, or confederations. It is therefore important to articulate the respective obligations and rights of (different kinds of) persons, and to assess and rank them in terms of their relative moral importance.