1. 关于general will
a. But the social order is a sacred right which serves as a foundation for all others. (Social Contract, I, I )
b. To find a form of association which may defend and protect with the whole force of the community the person and property of every associate, and by means of which each, coalescing with all, may nevertheless obey only himself, and remain as free as before.
Each of us puts in common his person and his whole power under the supreme direction of the general will; and in return we receive every member as an indivisible part of the whole.(Ibid, I, VI)
卢梭关于公意和社会契约的矛盾在于，他一方面认为一切权利实际上都是公民权利，不存在自然权利，所谓的自然权利就是动物的穴居权利，另一方面认为人们在成为社会成员后，他们个人要比其处于孤立状态的时候获益更多。
萨拜因分析道，这一方面是因为卢梭思想的含混不清，一方面是契约观念的流行。但卢梭改变了契约的通常意义，他所说的契约同政府的权利与权力毫不相干，并且，社会能够出现也并非是因为契约。
继而，萨拜因说道：
卢梭的整个论辩都是以下述事实为依凭的，即公民的社会对其成员来说乃是唯一的和与其同时存在的。
2. 关于liberty
a. As nature gives every man an absolute power over all his limbs, the social pact gives the body politic an absolute power over all its members.(Ibid, Ⅱ, IV)
b. It is admitted that whatever part of his power, property, and liberty each one alienates by the social compact is only that part of the whole of which the use is important to the community, but we must also admit that the sovereign alone is judge of what is important.
c. But the sovereign, on its part, cannot impose on its subjects any burden which is useless to the community.
d. Thus we see that the sovereign power, wholly absolute, wholly sacred, and wholly inviolable as it is, does not, and cannot, pass the limits of general conventions, and that every man can fully dispose of what is left to him of his property and liberty by these conventions.(Ibid, Ⅱ, IV)
这里萨拜因认为卢梭是在他的公意理论，和他表面上否定的那种不可取消的个人权利理论，之间的摇摆。只有在一种情况下，这种矛盾才能够调和，就是：自由是公意所需要的事务之一。从这一个矛盾处出发，去看后面卢梭所说的公意将强迫人自由的相关论述就不难理解了。
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