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A. 97 Indeed, although it may also reflect the legal positivism of a ‘minimal Hartian position’, the claim that we must focus on the actual area of agreement between states, determined by observation, is distinctly Andersonian in sentiment. As we will see shortly, it is this approach to international society that Bull defended over the alternative he discussed, solidarism. Contrary to pluralism, solidarism posits that international society is ‘a society formed by states and sovereigns’ whose position ‘is secondary to that of the universal community of mankind’.
As Maurice Keens-Soper once remarked to Martin Wight regarding an argument he had had with Bull over the nature of historical facts: ‘He, for goodness sake, turns out to be a positivist, at least in this matter. ’93 International Society Although the Marxist elements of Anderson’s understanding of society did not accord well with Bull’s thought, other aspects of his teachings appear in Bull’s discussions of international society. International society, according to Bull, is defined in general terms as 19 Remembering Hedley a group of states, conscious of common interests and common values, [who] form a society in the sense that they conceive themselves to be bound by a common set of rules in their relations with one another, and share in the workings of common institutions.
18, no. 3, 1966, pp. 361–77 (362). 90 Bull, ‘International Theory: The Case for a Classical Approach’, World Politics, pp. 361–77 (370). 91 Bull, ‘International Theory: The Case for a Classical Approach’, World Politics, pp. 361–77 (370). 92 Bull, ‘International Theory: The Case for a Classical Approach’, World Politics, pp. 361–77 (371). 93 Maurice Keens-Soper, ‘Letters from Maurice Keens-Soper to Martin Wight’, Wight MSS 233 6/9, 9 August 1971. 94 Bull, The Anarchical Society: A Study of Order in World Politics, p.