 The pre-cultural and pre-civil states of nature especially (i.e., those conditions respectively lacking in these respects) are further distinguished into full or perfect, and partial or limited versions. The former is purely mythical or hypothetical in that no humans can exist without their fellows. Complete non-cooperation or complete hostility are simply impossible, since no one would survive, and the only reason to consider such scenarios is as heuristic devices highlighting the conditions that humans actually inhabit (Behme 2009a). Indeed, as Rousseau would iterate in his own way, extreme versions of the natural state are mere extrapolations from the more limited, or mixed, conditions found in actual human history and experience – as when rival families, clans, states, or (occasionally) formerly cultivated and civil-ized individuals (e.g., Crusoe), are temporarily left to their own devices. Much of Pufendorf’s discussion on the topic takes place through critical interaction with Grotius, Hobbes, and Spinoza, whose comments on the natural state he appropriates, alters, or rejects. The paradoxical upshot of his examination is that humans as such never were, are, or will be in a pure, full, or perfect natural state, since it would be a completely barbarous, bellicose, and thus deadly condition. Thus far, Hobbes was correct. However, as Pufendorf says in rhetorical opposition to him, Hobbes rather overstated the case; for the natural state is actually a state of ‘peace’ (DJN II.2.7) – albeit an imperfect, unstable, and insecure peace (DJN II.2.12). Accordingly, humans cannot ever – at least in this life – entirely leave the natural state (in all three senses) behind, as they are always imperfectly socialized, (only) partially cultivated, and incompletely or inadequately civil-ized (politic-ized). This explains their lifelong subjection to moral law and obligation (however understood), and their need – Pufendorf thought – for some sort of civil subjugation. That is, insofar as they manage to survive and thrive at all, they do so through incompletely realized forms of social cooperation that must (in a variety of ways) be constantly maintained and improved.