 Kant provides two distinct discussions of social contract. One concerns property and will be treated in more detail in section 5 below. The second discussion of social contract comes in the essay “Theory and Practice” in the context of an a priori restriction on the legitimate policies the sovereign may pursue. There is also a briefer statement in the Doctrine of Right (6:315–16). The sovereign must recognize the “original contract” as an idea of reason that forces the sovereign to “give his laws in such a way that they could have arisen from the united will of a whole people and to regard each subject, insofar as he wants to be a citizen, as if he has joined in voting for such a will” (8:297). This original contract, Kant stresses, is not a historical event but only an idea of reason, that is, is a concept generated by reason itself with no possible empirical reference that is used by reason to guide empirical thought or action. Any rights and duties stemming from an original contract do so not because of any particular historical provenance, but because of the rightful relations embodied in the original contract. No empirical act, as a historical act would be, could be the foundation of any rightful duties or rights. The idea of an original contract limits the sovereign as legislator. No law may be promulgated that “a whole people could not possibly give its consent to” (8:297). The consent at issue, however, is also not an empirical consent based upon any actual act. The set of actual particular desires of citizens is not the basis of determining whether they could possibly consent to a law. Rather, the kind of possibility at issue appears to be one of rational possible unanimity based upon fair distributions of burdens and rights in abstraction from empirical facts or desires. Kant’s two examples both exemplify this consideration of possible rational unanimity. His first example is a law that would provide hereditary privileges to members of a certain class of subjects. This law would be unjust because it would be irrational for those who would not be members of this class to agree to accept fewer privileges than members of the class. One might say that no possible empirical information could cause all individuals to agree to this law. Kant’s second example concerns a war tax. If the tax is administered fairly, it would not be unjust. Kant adds that even if the actual citizens opposed the war, the war tax would be just because it is possible that the war is being waged for legitimate reasons that the state but not the citizens know about. Here possible empirical information might cause all citizens to approve the law. In both these examples, the conception of “possible consent” abstracts from actual desires individual citizens have. The possible consent is not based upon a hypothetical vote given actual preferences but is based on a rational conception of agreement given any possible empirical information.