only as long as he provided good government. If he did not, heaven would withdraw its mandate and whoever restored order would hold the new mandate. This is true theocracy; the power and wisdom to govern is granted by a higher power, not by human political schemes, and can be equally removed by heaven. This has similarities to the idea presented in the Judeo-Christian Bible from the time when Israel requests "a king like the nations" through to Christ himself telling his contemporary leaders that they only had power because God gave it to them. The classic Biblical example comes in the story of King Nebuchadnezzar, who according to the Book of Daniel ruled the Babylonian empire because God ordained his power, but who later ate grass like an ox for seven years because he deified himself instead of acknowledging God. Nebuchadnezzar is restored when he again acknowledges God as the true sovereign. Self-aggrandizement In Renaissance Italy, contemporary theoreticians saw the primary purpose of the less-overtly monarchical Italian city-states as civic glory. The social contract In the period of the eighteenth century, usually called the Enlightenment, a new justification of the European state developed. Jean-Jacques Rousseau's social contract theory states that governments draw their power from the governed, its 'sovereign' people (usually a certain ethnic group, and the state's limits are legitimated theoretically as that people's lands, although that is often not, rarely exactly, the case), that no person should have absolute power, and that a legitimate state is one which meets the needs and wishes of its citizens. These include security, peace, economic development and the resolution of conflict. Also, the social contract requires that an individual gives up some of his natural rights in order to maintain social order via the rule of law. Eventually, the divine right of kings fell out of favor and this idea ascended; it formed the basis for modern democracy. Public goods While a market system may allow self-interested firms to create and allocate many goods optimally, there exists a class of "collective" – or "public goods" that are not produced adequately in a market system, such as infrastructure or social services. Market forces may not be sufficient to incentivize rational individuals to adequately produce these public goods; therefore, coercive institutions must intervene and guarantee the production of such public goods, whether by assuming their production under the state (e.g., the building of