 Far from believing that war is a condition outside the realm of morality and law, Grotius took it to be an instrument of right (cf. Dumbauld 1969: 73). As he wrote, “where judicial settlement fails, war begins” (DIB II.1.2.1). Wars may be justly undertaken in response either to “wrongs not yet committed, or to wrongs already done” (ibid.). The list of wrongs which justify war is long, including the inflicting of punishment (ibid.), self-defense (II.1.3), the defense of chastity (II.1.7), etc. At the same time as he countenances war, Grotius does set limits, some of them controversial. For example, he argues that one doesn’t have the right to defend oneself against an assailant who is “useful to many” (II.1.9.1). This principle applies to both individuals and states. So it follows that both individuals and states may be obliged to acquiesce when attacked by someone important to society—whether the society of a single nation or the society of nations. Overall, it has been argued, what sets Grotius’ analysis of ius ad bellum apart from his predecessors is “in his detailed and systematic elaboration of the ‘just causes’ of war’” (Draper 1990: 194).