Since Rousseau, and perhaps because of him, political theory has often been characterized by a disjunction between considerations of human nature and questions of justice and law. Yet, reexamining the Second Discourse as a theodicy forces us to rethink how the essential questions of political theory are related just where they seem to become separated. The core of the theodicy is Rousseau’s view that we are, by nature, physical beings embedded unproblematically in nature–good, or ordered, beings in a good, or ordered, whole. Although Rousseau presents his explicitly political thought as a juridical doctrine seemingly separated from his understanding of human nature and history, his political thought is founded upon his portrait of man’s existence in the “pure state of nature.” This portrait serves as a positive formal model to enable us to remake our corrupted existence through the legitimate state–itself modeled by Rousseau on the divine or natural whole.