In moral and political philosophy, the social contract is a theory or model that originated during the Age of Enlightenment and usually, although not always, concerns the legitimacy of the authority of the state over the individual.
Social contract arguments typically are that individuals have consented, either explicitly or tacitly, to surrender some of their freedoms and submit to the authority (of the ruler, or to the decision of a majority) in exchange for protection of their remaining rights or maintenance of the social order. The relation between natural and legal rights is often a topic of social contract theory. The term takes its name from The Social Contract (French: Du contrat social ou Principes du droit politique), a 1762 book by Jean-Jacques Rousseau that discussed this concept. Although the antecedents of social contract theory are found in antiquity, in Greek and Stoic philosophy and Roman and Canon Law, the heyday of the social contract was the mid-17th to early 19th centuries, when it emerged as the leading doctrine of political legitimacy.
The starting point for most social contract theories is an examination of the human condition absent of any political order (termed the "state of nature" by Thomas Hobbes). In this condition, individuals' actions are bound only by their personal power and conscience. From this shared starting point, social contract theorists seek to demonstrate why rational individuals would voluntarily consent to give up their natural freedom to obtain the benefits of political order.
Prominent 17th- and 18th-century theorists of the social contract and natural rights included Hugo de Groot (1625), Thomas Hobbes (1651), Samuel von Pufendorf (1673), John Locke (1689), Jean-Jacques Rousseau (1762) and Immanuel Kant (1797), each approaching the concept of political authority differently. Grotius posited that individual humans had natural rights.
Thomas Hobbes famously said that in a "state of nature", human life would be "solitary, poor, nasty, brutish and short".
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The justification of the state refers to the source of legitimate authority for the state or government. Typically, such a justification explains why the state should exist, and to some degree scopes the role of government – what a legitimate state should or should not be able to do. There is no single, universally accepted justification of the state. In fact, anarchists believe that there is no justification for the state at all, and that human societies would be better off without it.
Some philosophers distinguish two types of rights, natural rights and legal rights. Natural rights are those that are not dependent on the laws or customs of any particular culture or government, and so are universal, fundamental and inalienable (they cannot be repealed by human laws, though one can forfeit their enjoyment through one's actions, such as by violating someone else's rights). Natural law is the law of natural rights. Legal rights are those bestowed onto a person by a given legal system (they can be modified, repealed, and restrained by human laws).
Rule of law (en français « règne de la loi » ou « primauté de la loi ») est une notion juridique anglaise équivalente à bien des égards au concept d'État de droit. Elle pose la prééminence du droit sur le pouvoir politique. vignette|gauche|La Magna carta abrégée promulguée en 1225par Henri III. La Magna carta de 1215, qui pour la première fois restreint l'arbitraire du monarque , est au cœur du développement de la Rule of law au sens actuel.
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