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This chapter examines Mary Wollstonecraft's political thought. Wollstonecraft advances the argument that the private and public are interrelated and that God has given reason to both sexes. Among her ideas: ‘natural’ qualities, including masculinity and femininity, are socially constructed; reason and virtue require cultivation; private and public virtue demands non-sexually differentiated principles and standards, and freedom, equal rights, and political representation for women and men; tyranny in private, especially in marriage, undermines political virtue and active citizenship; education must be reformed, marriage transformed into an equal relationship between loving friends, and wives must have economic independence. After providing a short biography of Wollstonecraft, the chapter analyses her views on nature, sentiment, reason, men's rights and women's freedom, private virtue, and public order. It shows how Wollstonecraft's insights challenge standard conceptions of democracy.

This chapter discusses the ideas of Thomas Hobbes, focusing on his account provided in Leviathan (1651). By emphasizing the importance of centralized state power underpinned by individuals’ consent, the Hobbesian approach to politics highlights a set of key questions. What does it mean to be a citizen? What are the grounds, nature, and limits of political authority and obligation? The chapter begins by outlining Hobbes’s presentation of the state of nature, natural right, and the laws of nature, linking his analysis to his materialist science. It then turns to Hobbes’s explanation of the origins of the state and explores his argument that the political relationship is fundamentally representative. The chapter also explains his understanding of sovereignty, as well as his theory of inalienable rights. Finally, it examines the possibility that this retained right is the seed of a right to rebel against the sovereign, before considering Hobbes’s legacy.

This chapter focuses on the major works of Baruch Spinoza as they impact upon politics, particularly the posthumously published Ethics (1677). This broadly philosophical work, composed over fifteen years, opens up many important ideas that are further developed in Spinoza’s two explicitly political works, Theologico-Political Treatise (1670) and the unfinished Political Treatise. The chapter explores some of the key ideas and concepts to be found in Ethics, including the concepts of nature, individuality, mind and body, imagination, and freedom. It then deepens the political ground of these concepts by addressing power and democracy. The chapter also advances Spinoza’s idea of the multitude and considers some of the political exclusions present in his political philosophy. While one may find limits in the perception of political equality, gender, and race in his works, Spinoza’s analysis of the relationship between the human condition and the natural world remains deeply prescient for many radical political thinkers reflecting on such themes today.