While Roussau`s social contract is based on popular sovereignty and not on individual sovereignty, there are other theories supported by individualists, libertarians and anarchists, which involve only negative rights and create only a limited state, if any. In his rock edicts, the Buddhist king Asoka is said to have spoken out in favour of a broad and extensive social contract. The Buddhist Vinaya also reflects the social contracts expected by the monks; Such a case is when the people of a particular city complain of monks cutting down saka trees, the Buddha tells his monks that they must stop and give way to social norms. According to Filmer, political relations and commitments stem from historical and family relationships and customs. Locke attacked this argument directly in the first treaty of his two acts of government, published in 1689. In the second half of the text, Locke described an alternative to biblical cinematic representation of political legitimacy. Following Locke`s model and following the model of all social contract theorists, individuals are extracted from socio-historical constraints, filmmakers are emphasized and put into an artificial construction that is usually called the “state of nature”. From this point of view, the theory of the social contract claims the principle of consent instead of the Primogenitur as the basis of political legitimacy. The theory of the social contract also appears in Crito, another dialogue of Plato. Over time, the theory of the social contract became more and more widespread, after Epicurus (341-270 BC), the first philosopher, who regarded justice as a social contract and which did not exist in nature because of divine intervention (see below and also epicurean ethics), decided to place theory at the top of his society.
Over time, philosophers of traditional political and social thought, such as Locke, Hobbes and Rousseau, gave their opinion towards the social contract, which took much more account of the subject. [Citation required] But the situation is not without hope. Because people are reasonable, they can see their way out of such a state by recognizing the laws of nature that tell them how to escape the state of nature and create a civil society. The first and most important law of nature requires that every man be prepared to pursue peace if others are willing to do the same, while retaining the right to continue to wage war if others do not seek peace.