 In contrast, distinctively Hobbesian contractarianism supposes only that individuals are self-interested and correctly perceive that each person’s ability to effectively pursue her interests is enhanced by a framework of norms that structure social life and divide the fruits of social cooperation (Gauthier, 1986; Hampton, 1986; Kavka, 1986). Morality, then, is a common framework that advances the self-interest of each. The claim of Hobbesian contractarianism to be a distinctly liberal conception of morality stems from the importance of individual freedom and property in such a common framework: only systems of norms that allow each person great freedom to pursue her interests as she sees fit could, it is argued, be the object of consensus among self-interested agents (Courtland, 2008; Gaus, 2012; Ridge, 1998; Gauthier, 1995). The continuing problem for Hobbesian contractarianism is the apparent rationality of free-riding: if everyone (or enough) complies with the terms of the contract, and so social order is achieved, it would seem rational to defect, and act immorally when one can gain by doing so. This is essentially the argument of Hobbes’s ‘Foole’, and from Hobbes (1948 [1651]: 94ff) to Gauthier (1986: 160ff), Hobbesians have tried to reply to it.