The work of Thomas Hobbes made theories based upon a state of nature popular in 17th-century England, even as most of those who employed such arguments were deeply troubled by his absolutist conclusions. Locke's state of nature can be seen in light of this tradition. There is not and never has been any divinely ordained monarch over the entire world, Locke argues. However, the fact that the natural state of humanity is without an institutionalized government does not mean it is lawless. Human beings are still subject to the laws of God and nature. In contrast to Hobbes, who posited the state of nature as a hypothetical possibility, Locke takes great pains to show that such a state did indeed exist. Actually, it still exists in the area of international relations where there is not and is never likely to be any legitimate overarching government (i.e., one directly chosen by all the people subject to it). Whereas Hobbes stresses the disadvantages of the state of nature, Locke points to its good points. It is free, if full of continual dangers (2nd Tr., § 123). Finally, the proper alternative to the natural state is not political dictatorship/tyranny but democratically elected government and the effective protection of basic human rights to life, liberty, and property under the rule of law.