有之主要論旨在於論證盧梭台秩序論與政治創造論之二元性格：在治秩序論述方面，盧梭的理論建構奠立了現代政治的正當性原則，主張自主的公民以平等的方式締造社會契約、創造並控制政府力、且在其中完成集體的治自由及個人的道德自由。另一方面，在政治創造論層次，在此公民自主活動所徵成政治領域底層，卻有著偉大立法家的政治藝術，以及超卓能力所形成的基礎(包形塑風俗習慣與公共輿論、外於憲法的政治機制、以及民族文化)。本文在詳細分析此二元體系在盧梭思想之形構後，進一步指出後者乃慮梭思考政治正當性的實議題時不得不導入的概念。他將公民共和主義論述與近儉意志哲學相結合，從而把「自由改制如何創造以及維持」這個共和主義的核心議題轉化為近代民主義與激進革命理論。本文並以Hannah Arendt之政治理論為例，說明盧立法家政治創造論之的當代意義。

　　　　　This article attempts to demonstrate the dualistic orientation of Rousseau's political theory. On the one hand, Rousseau develops a theory of political order wherein he constructs a democratic-republican legitimacy as the only viable principle for modernity. On the other hand, he embraces a theory of political creativity wherein the extraordinary virtue and statecraft of 'the great legislator' lay down the cultural foundation of the modern political order. However, there is a conflict between the egalitarianism and elitism, respectively, in these two theoretical orientations. I argue that Rousseau's theories of national culture and 'the great legislator' are formulated when he begins to articulate the 'realization' of the principles of political rights. In this vein, he synthesizes the theme of classical republicanism-"how free institutions are created and maintained"--with the modern philosophy of will. In this way, the modern ideas of revolution and radical democracy are made possible. I also elaborate on the contemporary relevance of Rousseau's theory of political creativity by comparing it with the views of Hannah Arendt.