  Still, there are two factors that do sometimes push modern natural law theory in a cosmopolitan direction.  First, some natural law theorists assume that nature implanted in humans, in addition to the tendency to self-preservation, also a fellow-feeling, a form of sociability that unites all humans at a fundamental level into a kind of world community. The appeal to such a shared human bond was very thin, however, and by no means does it necessarily lead to cosmopolitanism. In fact, the very notion of a natural sociability was sometimes used instead to legitimate war against peoples elsewhere in the world who were said to have violated this common bond in an ‘unnatural’ way, or who were easily said to have placed themselves outside of the domain of common human morality by their ‘barbaric’ customs. Second, early modern natural law theory was often connected with social contract theory, and although most social contract theorists worked out their views mostly, if not solely, for the level of the state and not for that of international relations, the very idea behind social contract theory lends itself for application to this second level. Grotius, Pufendorf, and others did draw out these implications and thereby laid the foundation for international law. Grotius envisioned a “great society of states” that is bound by a “law of nations” that holds “between all states” (De Iure Belli ac Paci, 1625, Prolegomena par. 17; Pufendorf, De Iure Naturae et Gentium, 1672).