e people see what it is exactly that it wishes. The problem is that the ideals of Rousseau and the other two are inevitably distorted during the process of being adjusted to the real world of society and politics. No ideal will mean anything in a society or government without order, without clear definitions and distribution of power. There must be, in other words, some form of contract, however loose or however binding, between the people and the government, lest chaos ensue. However, in the three philosophers' schemes, this contract leads to a diminishment of the voice of the people and an increase in the power of the leader.
In Social Contract, Sir Ernest Barker writes that "The community once formed by a contract of society may be self-governing, without any distinction of rules and subject. . . . This was the theory of Rousseau" (Barker xiii). In reality, however, the introduction of the "leader" or "guide" is
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