argued for inviolate freedom under law in his Second Treatise of Government. Locke argued that a government's legitimacy comes from the citizens' delegation to the government of their absolute right of violence (reserving the inalienable right of self-defense or "self-preservation"), along with elements of other rights (e.g. property will be liable to taxation) as necessary to achieve the goal of security through granting the state a monopoly of violence, whereby the government, as an impartial judge, may use the collective force of the populace to administer and enforce the law, rather than each man acting as his own judge, jury, and executioner—the condition in the state of nature. Jean-Jacques Rousseau's Du Contrat social (1762) Jean-Jacques Rousseau (1712–1778), in his influential 1762 treatise The Social Contract, outlined a different version of social-contract theory, as the foundations of society based on the sovereignty of the ‘general will’. Rousseau's political theory differs in important ways from that of Locke and Hobbes. Rousseau's collectivist conception is most evident in his development of the "luminous conception" (which he credited to Denis Diderot) of the ‘general will’. Summarised, the ‘general will’ is the power of all the citizens' collective interest - not to be confused with their individual interests. Although Rousseau wrote that the British were perhaps at the time the freest people on earth, he did not approve of their representative government, nor any form of representative government. Rousseau believed that society was only legitimate when the sovereign (i.e. the ‘general will’) were the sole legislators. He also stated that the individual must accept “the total alienation to the whole community of each associate with all his rights”. In short, Rousseau meant that in order for the social contract to work, individuals must forfeit their rights to the whole so that such conditions were “equal for all". Rousseau's striking phrase that man must "be forced to be free" should be understood this way: since the indivisible and inalienable popular sovereignty decides what is good for the whole, if an individual rejects this "civil liberty" in place of "natural liberty" and self interest, disobeying the law, he will be forced to listen to what was decided when the people acted as a collective (as citizens). Thus the law, inasmuch as it is created by the people acting as a body, is not a limitation of individual freedom, but rather its expression. The individual, as a citizen,