 Another important open question is that of what, exactly, it is about human beings that makes it the case (supposing Hobbes is right) that our communal life is prone to disaster when we are left to interact according only to our own individual judgments. Perhaps, while people do wish to act for their own best long-term interest, they are shortsighted, and so indulge their current interests without properly considering the effects of their current behavior on their long-term interest. This would be a type of failure of rationality. Alternatively, it may be that people in the state of nature are fully rational, but are trapped in a situation that makes it individually rational for each to act in a way that is sub-optimal for all, perhaps finding themselves in the familiar ‘prisoner’s dilemma’ of game theory. Or again, it may be that Hobbes’s state of nature would be peaceful but for the presence of persons (just a few, or perhaps all, to some degree) whose passions overrule their calmer judgments; who are prideful, spiteful, partial, envious, jealous, and in other ways prone to behave in ways that lead to war. Such an account would understand irrational human passions to be the source of conflict. Which, if any, of these accounts adequately answers to Hobbes’s text is a matter of continuing debate among Hobbes scholars. Game theorists have been particularly active in these debates, experimenting with different models for the state of nature and the conflict it engenders.