 Looking beyond Leibniz, we can see some close connections between the work of Hobbes and that of Locke and Hume, both of whom were well aware of Hobbes’s views. Locke’s connections to Hobbes, though perhaps not obvious, are there (Rogers 1988). Think of Locke’s empiricism (i.e., anti-nativism), his attention to language and its workings and related errors, his granting at least the possibility of materialism being true, and his scepticism about revelation. Hume, meanwhile, begins his Treatise with his view about ideas being less intense copies of our sensations, a view with a close resemblance to Hobbes’s view about decaying sense. Russell (1985; 2008) argues convincingly that Hume modelled the structure of the Treatise on that of Hobbes’s Elements of Law. And Hume, like Hobbes, combines apparent acceptance of a basic cosmological argument with scepticism about many religious claims. Indeed there are enough connections that it’s plausible to speak of “the empiricism of Hobbes…, Locke…, and Hume” (Nidditch 1975, viii), rather than of the more conventional trio of Locke, Berkeley, and Hume.