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  1. The Roles of Religious Conviction in a Publicly Justified Polity: The Implications of Convergence, Asymmetry and Political Institutions.Gerald Gaus & Kevin Vallier - 2009 - Philosophy and Social Criticism 35 (1-2):51-76.
    Our concern in this essay are the roles of religious conviction in what we call a “publicly justified polity” — one in which the laws conform to the Principle of Public Justification, according to which (in a sense that will become clearer) each citizen must have conclusive reason to accept each law as binding. According to “justificatory liberalism,”1 this public justification requirement follows from the core liberal commitment of respect for the freedom and equality of all citizens.2 To respect each (...)
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  • Religion, Respect and Eberle’s Agapic Pacifist.Robert B. Talisse - 2012 - Philosophy and Social Criticism 38 (3):313-325.
    Christopher Eberle has developed a powerful critique of justificatory liberalism. According to Eberle, justificatory liberalism’s doctrine of restraint , which requires religious citizens to refrain from publicly advocating for policies that can be supported only by their religious reasons, is illiberal. In this article, I defend justificatory liberalism against Eberle’s critique.
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  • Political Liberalism: Expanded Edition.John Rawls - 2005 - Columbia University Press.
    This book continues and revises the ideas of justice as fairness that John Rawls presented in _A Theory of Justice_ but changes its philosophical interpretation in a fundamental way. That previous work assumed what Rawls calls a "well-ordered society," one that is stable and relatively homogenous in its basic moral beliefs and in which there is broad agreement about what constitutes the good life. Yet in modern democratic society a plurality of incompatible and irreconcilable doctrines--religious, philosophical, and moral--coexist within the (...)
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  • The Moral Status of Public Reason.James W. Boettcher - 2012 - Journal of Political Philosophy 20 (2):156-177.
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  • Liberalism Without Perfection.Jonathan Quong - 2010 - Oxford University Press.
    Liberalism without Perfection offers an introduction to the debate between liberal perfectionism and political liberalism. This book is a new account and defence of Rawlsian political liberalism, one of the most discussed, but widely misunderstood and criticized theories in contemporary political theory.
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  • Must Democracy Be Reasonable?Thomas Christiano - 2009 - Canadian Journal of Philosophy 39 (1):pp. 1-34.
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  • The Good, the Bad, and the Ugly: Three Agent-Type Challenges to The Order of Public Reason.Gerald Gaus - 2014 - Philosophical Studies 170 (3):563-577.
    In this issue of Philosophical Studies, Richard Arneson, Jonathan Quong and Robert Talisse contribute papers discussing The Order of Public Reason (OPR). All press what I call “agent-type challenges” to the project of OPR. In different ways they all focus on a type (or types) of moral (or sometimes not-so-moral) agent. Arneson presents a good person who is so concerned with doing the best thing she does not truly endorse social morality; Quong a bad person who rejects it and violates (...)
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  • Democracy and Friendship.Sibyl A. Schwarzenbach - 2005 - Journal of Social Philosophy 36 (2):233–254.
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  • Restraint on Reasons and Reasons for Restraint: A Problem for Rawls' Ideal of Public Reason.Micah Lott - 2006 - Pacific Philosophical Quarterly 87 (1):75–95.
    It appears that one of the aims of John Rawls' ideal of public reason is to provide people with good reason for exercising restraint on their nonpublic reasons when they are acting in the public political arena. I will argue, however, that in certain cases Rawls' ideal of public reason is unable to provide a person with good reason for exercising such restraint, even if the person is already committed to Rawls' ideal of public reason. Because it is plausible to (...)
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  • The Place of Comprehensive Doctrines in Political Liberalism: On Some Common Misgivings About the Subject and Function of the Overlapping Consensus.Enrico Zoffoli - 2012 - Res Publica 18 (4):351-366.
    In this paper I argue that Rawlsians have largely misunderstood the idea of an overlapping consensus of reasonable comprehensive doctrines, thereby failing to delineate in an appropriate way the place of comprehensive doctrines in political liberalism. My argument rests on two core claims. The first claim is that (i) political liberalism is committed to three theses about the overlapping consensus. The first thesis concerns the subject of the overlapping consensus; the second thesis concerns the function of the overlapping consensus; the (...)
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  • On Civic Friendship.Sibyl A. Schwarzenbach - 1996 - Ethics 107 (1):97-128.
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  • Moral Compromise, Civic Friendship, and Political Reconciliation.Simon Căbulea May - 2011 - Critical Review of International Social and Political Philosophy 14 (5):581-602.
    Instrumentalism about moral compromise in politics appears inconsistent with accepting both the existence of non-instrumental or principled reasons for moral compromise in close personal friendships and a rich ideal of civic friendship. Using a robust conception of political reconciliation during democratic transitions as an example of civic friendship, I argue that all three claims are compatible. Spouses have principled reasons for compromise because they commit to sharing responsibility for their joint success as partners in life, and not because their relationship (...)
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  • The Order of Public Reason: A Theory of Freedom and Morality in a Diverse and Bounded World.Gerald Gaus - 2010 - Cambridge University Press.
    In this innovative and important work, Gerald Gaus advances a revised and more realistic account of public reason liberalism, showing how, in the midst of fundamental disagreement about values and moral beliefs, we can achieve a moral and political order that treats all as free and equal moral persons. The first part of this work analyzes social morality as a system of authoritative moral rules. Drawing on an earlier generation of moral philosophers such as Kurt Baier and Peter Strawson as (...)
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  • An Empirical Approach to Political Liberalism.George Klosko - 2004 - In Shaun Young (ed.), Political Liberalism: Variations on a Theme. State Uiversity of New York Press. pp. 129--148.
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  • Religious Convictions and Poltiical Choice.Kent Greenwalt - 1990 - Ethics 100 (2):386-397.
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  • Liberalism, Deliberative Democracy, and “Reasons That All Can Accept”.Henry S. Richardson & James Bohman - 2009 - Journal of Political Philosophy 17 (3):253-274.
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  • The Completeness of Public Reason.Micah Schwartzman - 2004 - Politics, Philosophy and Economics 3 (2):191-220.
    A common objection to the idea of public reason is that it cannot resolve fundamental political issues because it excludes too many moral considerations from the political domain. Following an important but often overlooked distinction drawn by Gerald Gaus, there are two ways to understand this objection. First, public reason is often said to be inconclusive because it fails to generate agreement on fundamental political issues. Second, and more radically, some critics have claimed that public reason is indeterminate because it (...)
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  • On Two Critics of Justificatory Liberalism: A Response to Wall and Lister.Gerald Gaus - 2010 - Politics, Philosophy and Economics 9 (2):177-212.
    In replying to Steven Wall’s and Andrew Lister’s thoughtful essays on my account of justificatory liberalism in this issue, I respond to many of their specific criticisms while taking the opportunity to explicate the foundations of justificatory liberalism. Justificatory liberalism takes seriously the moral requirement to justify all claims of authority over others, as well as all coercive interferences with their lives. If we do so, although we are by no means committed to libertarianism, we find that that many of (...)
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  • Public Reason and Moral Authoritarianism.Steven Wall - 2013 - Philosophical Quarterly 63 (250):160-169.
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  • The Beginning of Community: Politics in the Face of Disagreement.Kyla Ebels-Duggan - 2010 - Philosophical Quarterly 60 (238):50-71.
    Rawls' requirement that citizens of liberal democracies support only policies which they believe can be justified in 'public reason' depends on a certain ideal for the relationships between citizens. This is a valuable ideal, and thus citizens have reasons to try to achieve it. But it is not always possible to find the common ground that we would need in order to do so, and thus we should reject Rawls' strong claim that we have an obligation to defend our views (...)
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  • Is Public Justification Self-Defeating?Steven Wall - 2002 - American Philosophical Quarterly 39 (4):385 - 394.
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  • Respect, Recognition, and Public Reason.James W. Boettcher - 2007 - Social Theory and Practice 33 (2):223-249.
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  • [Book Review] Religious Convictions and Political Choice. [REVIEW]Kent Greenawalt - 1989 - Criminal Justice Ethics 8 (2):70-78.
    How far may Americans properly rely on their religious beliefs when they make and defend political decisions? For example, are ordinary citizens or legislators doing something wrong when they consciously allow their decisions respecting abortion laws to be determined by their religious views? Despite its intense contemporary relevance, the full dimensions of this issue have until now not been thoroughly examined. Religious Convictions and Political Choice represents the first attempt to fill this gap. Beginning with an account of the basic (...)
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  • The Place of Religious Belief in Public Reason Liberalism.Gerald Gaus - unknown
    In the few decades a new conception of liberalism has arisen—the “public reason view” — which developed out of contractualist approaches to justifying liberalism. The social contract theories of Hobbes, Locke and Rousseau all stressed that the justification of the state depended on showing that everyone would, in some way, consent to it. By relying on consent, social contract theory seemed to suppose a voluntarist conception of political justice: what is just depends on what people choose to agree to — (...)
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  • Political Liberalism.J. Rawls - 1995 - Tijdschrift Voor Filosofie 57 (3):596-598.
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