The central requirement that approaches the theory of the social contract is that the law and the political order are not natural, but human creations. The social contract and the political order it establishes are simply the means of achieving an objective – the usefulness of the people concerned – and only to the extent that they fulfil their part of the agreement. Hobbes argued that the government was not a party to the original treaty and that citizens were not obliged to submit to the government if it was too weak to act effectively to suppress fractionism and civil unrest. According to other theorists in the field of social contracts, if the government does not defend its natural rights (Locke) or the interests of society (so-called « general will » by Rousseau), citizens may withdraw their obligation to obey the leadership or change direction through elections or other means, including, if necessary, violence. Locke believed that natural rights were inalienable, and therefore God`s domination prevailed over the authority of government, while Rousseau believed that democracy (self-management) was the best way to ensure prosperity while preserving individual freedom under the rule of law. The lockeische concept of social contract was invoked in the American declaration of independence. The social theories of contracts were eclipsed in the 19th century in favour of utilitarianism, hegelianism and Marxism; they were revived in the 20th century, notably in the form of a thought experiment by John Rawls. The social pact, officially titled « Project Agreement for Social Unity » and the Agreement on Social Solidarity, brought together representatives of Belgian trade unions and employers as well as civil service technocrats to agree on a series of social reforms to be implemented after the end of the war.  One of the most important was the extension of social assistance and collective bargaining in labour disputes. The pact was concluded in secret on 24 April 1944, while Belgium was still under German occupation, while workers and farm managers were prepared for the period of reconstruction following the Liberation by the Allies. Most of Belgium was liberated from September 1944. In his rock order, the Buddhist king Asoka is said to have committed himself to a broad and extensive social contract.
The Buddhist Vinaya also reflects the social treaties that monks expect; One such example is when the inhabitants of a particular city complained that monks were cutting down Saka trees, asking Buddha to stop and make way for social norms. According to Leviathan de Hobbes (1651), men originally lived in a senseless natural state. Everyone took care of their own needs and took what they could take. « Man`s life was lonely, poor, wicked, brutal and short. » This « natural state » was therefore a permanent state of war that only ended when people were ready to renounce their personal freedom and put it in the hands of a totalitarian ruler.  Hobbes thus explains the social cohesion of state power, also known as the conflict model. The agreement was implemented informally and independently of the Belgian government in exile and never obtained official status, but remained an influential document on post-war policy.