 While Hobbes insists that we should regard our governments as having absolute authority, he reserves to subjects the liberty of disobeying some of their government’s commands. He argues that subjects retain a right of self-defense against the sovereign power, giving them the right to disobey or resist when their lives are in danger. He also gives them seemingly broad resistance rights in cases in which their families or even their honor are at stake. These exceptions have understandably intrigued those who study Hobbes. His ascription of apparently inalienable rights—what he calls the “true liberties of subjects”—seems incompatible with his defense of absolute sovereignty. Moreover, if the sovereign’s failure to provide adequate protection to subjects extinguishes their obligation to obey, and if it is left to each subject to judge for herself the adequacy of that protection, it seems that people have never really exited the fearsome state of nature. This aspect of Hobbes’s political philosophy has been hotly debated ever since Hobbes’s time. Bishop Bramhall, one of Hobbes’s contemporaries, famously accused Leviathan of being a “Rebell’s Catechism.” More recently, some commentators have argued that Hobbes’s discussion of the limits of political obligation is the Achilles’ heel of his theory. It is not clear whether or not this charge can stand up to scrutiny, but it will surely be the subject of much continued discussion.