M is the deliberative framework; rules, principles or institutions R; I the (hypothetical) people in the original position or the state of nature who enter into the social contract; and I are the individuals in the real world who follow the social contract.  Suppose we have reached a social contract. Depending on the initial problem, this will give an R result (principles, rules, etc., which have some normative property N – such as justice, morality, authority, obligation, legitimacy, mutual benefits, etc.). But assuming that the contract produced a principle, a rule, etc., with the corresponding normative property, what exactly is shown of the fact that this principle or rule was produced by the contractual apparatus? Hobbes` political theory is best understood when it enters into two parts: his theory of human motivation, psychological selfishness, and his theory of social contract, based on the hypothetical state of nature. Hobbes has above all a particular theory of human nature that leads to a particular vision of morality and politics, as developed in his philosophical masterpiece Leviathan, published in 1651. The scientific revolution, with its important new discoveries, which the universe could be described and predicted in accordance with the universal laws of nature, strongly influenced Hobbes. He tried to provide a theory of human nature that would be equated with discoveries in the sciences of the inanimate universe. His psychological theory is therefore informed by the mechanism, the general opinion that everything in the universe is produced by nothing but matter in motion. According to Hobbes, this extends to human behavior.
Human macro-behaviors can be well described as the effect of certain types of micro-behaviors, although some of these latter behaviors are invisible to us. Behaviours such as walking, speech, etc. are therefore created in us by other actions. And these other actions are themselves caused by the interaction of our body with other bodies, human or otherwise, which create in us certain chains of causes and effects, and which end up leading to human behavior that we can clearly observe. We, including all our actions and decisions, are then, according to this conception, as explicable in terms of universal laws of nature as the movements of celestial bodies. The gradual disintegration of memory can, for example, be explained by inertia.