A Liberalism of Conscience

Journal of Political Philosophy

Volumn 11, Issue 4, 2003, Pages 369-391

  Swaine, Lucas ^a  

^a DARTMOUTH COLLEGE   (United States)

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EID: 0344082805     PISSN: 09638016     EISSN: None     Source Type: Journal    
DOI: 10.1046/j.1467-9760.2003.00182.x     Document Type: Review

References (140)

1. Consider that those things which seem to you to be joys have power, while you speak, to change to sorrows
2. See John Rawls, Political Liberalism, paperback edn (New York: Columbia University Press, 1996), pp. 36-8
3. Rawls, Political Liberalism, p. xxvi.
4. Josephus, Against Apion, trans. H. St. J. Thackeray (Cambridge, Mass.: Harvard University Press, 1976), pp. 359, 389-97.
5. Ibid., pp. 355, 363.
6. Cf. Rawls, Political Liberalism, pp. 12-15, 174-6 ff. Cf. also Rawls, The Law of Peoples (Cambridge, Mass.: Harvard University Press, 1999), p. 40, where Rawls notes that peoples of constitutional democracies have no comprehensive doctrine of the good. Theocratic communities could be said to have comprehensive religious doctrines, but it is only the constitutive members of those communities per se who properly hold conceptions of the good.
7. Cf. Rawls, Political Liberalism, pp. 12-15, 174-6 ff. Cf. also Rawls, The Law of Peoples (Cambridge, Mass.: Harvard University Press, 1999), p. 40, where Rawls notes that peoples of constitutional democracies have no comprehensive doctrine of the good. Theocratic communities could be said to have comprehensive religious doctrines, but it is only the constitutive members of those communities per se who properly hold conceptions of the good.
8. Cf. Rawls, Political Liberalism, loc. cit.
9. Edmund Morgan reminds us that the Puritans endeavored to live a "smooth, honest, civil life," and tried to "force everyone within their power to do likewise." See Morgan, The Puritan Family (New York: Harper & Row, 1966), p. 2.
10. Martin Luther King, Jr., "Letter from the Birmingham jail," Why We Can't Wait (New York: The New American Library, 1963), p. 70. See also Louis A. DeCaro, Jr., Malcolm and the Cross (New York: New York University Press, 1998), chaps 4, 12.
11. Martin Luther King, Jr., "Letter from the Birmingham jail," Why We Can't Wait (New York: The New American Library, 1963), p. 70. See also Louis A. DeCaro, Jr., Malcolm and the Cross (New York: New York University Press, 1998), chaps 4, 12.
12. See, e.g., Axel R. Schaefer, "Evangelicalism, social reform and the U.S. welfare state, 1970-1996," Religious and Secular Reform in America: Ideas, Beliefs, and Social Change, ed. David K. Adams and Cornelis A. van Minnen (New York: New York University Press, 1999), pp. 249-73. Schaefer emphasizes the social and theological diversity of both evangelical and fundamentalist Christians.
13. Michael Sandel, Democracy's Discontent (Cambridge, Mass.: Harvard University Press, 1996), p. 3.
14. See Martha F. Lee, The Nation of Islam (Syracuse, N.Y.: Syracuse University Press, 1996), chaps 2, 5, 6.
15. See Duane Murray Oldfield, The Right and the Righteous (New York: Rowman & Littlefield, 1996), p. 58.
16. Members of Nation of Islam, for instance, have spoken out strongly against Catholicism and supported a variety of sanctions against Jews; see DeCaro, Malcolm and the Cross, pp. 131-2; cf. Lee, The Nation of Islam, pp. 80-3, 103-4, 109-12. See also ADL Fact-Finding Report - The Other Face of Farrakhan (New York: ADL Publications, 1995). Cf. Henry Louis Gates, Jr., "The Charmer," The Farrakhan Facto, ed. Amy Alexander (New York: Grove Press, 1998), pp. 18-51. Nation of Islam has published anonymously an account of the slave trade that vilifies Jews; it is entitled The Secret Relationship Between Blacks and Jews (Historical Research Department, 1994). See Michael Lieb, Children of Ezekiel (Durham, N.C.: Duke University Press, 1998), pp. 216-18.
17. Members of Nation of Islam, for instance, have spoken out strongly against Catholicism and supported a variety of sanctions against Jews; see DeCaro, Malcolm and the Cross, pp. 131-2; cf. Lee, The Nation of Islam, pp. 80-3, 103-4, 109-12. See also ADL Fact-Finding Report - The Other Face of Farrakhan (New York: ADL Publications, 1995). Cf. Henry Louis Gates, Jr., "The Charmer," The Farrakhan Facto, ed. Amy Alexander (New York: Grove Press, 1998), pp. 18-51. Nation of Islam has published anonymously an account of the slave trade that vilifies Jews; it is entitled The Secret Relationship Between Blacks and Jews (Historical Research Department, 1994). See Michael Lieb, Children of Ezekiel (Durham, N.C.: Duke University Press, 1998), pp. 216-18.
18. Members of Nation of Islam, for instance, have spoken out strongly against Catholicism and supported a variety of sanctions against Jews; see DeCaro, Malcolm and the Cross, pp. 131-2; cf. Lee, The Nation of Islam, pp. 80-3, 103-4, 109-12. See also ADL Fact-Finding Report - The Other Face of Farrakhan (New York: ADL Publications, 1995). Cf. Henry Louis Gates, Jr., "The Charmer," The Farrakhan Facto, ed. Amy Alexander (New York: Grove Press, 1998), pp. 18-51. Nation of Islam has published anonymously an account of the slave trade that vilifies Jews; it is entitled The Secret Relationship Between Blacks and Jews (Historical Research Department, 1994). See Michael Lieb, Children of Ezekiel (Durham, N.C.: Duke University Press, 1998), pp. 216-18.
19. Members of Nation of Islam, for instance, have spoken out strongly against Catholicism and supported a variety of sanctions against Jews; see DeCaro, Malcolm and the Cross, pp. 131-2; cf. Lee, The Nation of Islam, pp. 80-3, 103-4, 109-12. See also ADL Fact-Finding Report - The Other Face of Farrakhan (New York: ADL Publications, 1995). Cf. Henry Louis Gates, Jr., "The Charmer," The Farrakhan Facto, ed. Amy Alexander (New York: Grove Press, 1998), pp. 18-51. Nation of Islam has published anonymously an account of the slave trade that vilifies Jews; it is entitled The Secret Relationship Between Blacks and Jews (Historical Research Department, 1994). See Michael Lieb, Children of Ezekiel (Durham, N.C.: Duke University Press, 1998), pp. 216-18.
20. Members of Nation of Islam, for instance, have spoken out strongly against Catholicism and supported a variety of sanctions against Jews; see DeCaro, Malcolm and the Cross, pp. 131-2; cf. Lee, The Nation of Islam, pp. 80-3, 103-4, 109-12. See also ADL Fact-Finding Report - The Other Face of Farrakhan (New York: ADL Publications, 1995). Cf. Henry Louis Gates, Jr., "The Charmer," The Farrakhan Facto, ed. Amy Alexander (New York: Grove Press, 1998), pp. 18-51. Nation of Islam has published anonymously an account of the slave trade that vilifies Jews; it is entitled The Secret Relationship Between Blacks and Jews (Historical Research Department, 1994). See Michael Lieb, Children of Ezekiel (Durham, N.C.: Duke University Press, 1998), pp. 216-18.
21. Members of Nation of Islam, for instance, have spoken out strongly against Catholicism and supported a variety of sanctions against Jews; see DeCaro, Malcolm and the Cross, pp. 131-2; cf. Lee, The Nation of Islam, pp. 80-3, 103-4, 109-12. See also ADL Fact-Finding Report - The Other Face of Farrakhan (New York: ADL Publications, 1995). Cf. Henry Louis Gates, Jr., "The Charmer," The Farrakhan Facto, ed. Amy Alexander (New York: Grove Press, 1998), pp. 18-51. Nation of Islam has published anonymously an account of the slave trade that vilifies Jews; it is entitled The Secret Relationship Between Blacks and Jews (Historical Research Department, 1994). See Michael Lieb, Children of Ezekiel (Durham, N.C.: Duke University Press, 1998), pp. 216-18.
22. Oldfield, The Right and the Righteous, p. 60; cf. Ralph Reed, Active Faith (New York: Free Press, 1996), pp. 192, 273.
23. Oldfield, The Right and the Righteous, p. 60; cf. Ralph Reed, Active Faith (New York: Free Press, 1996), pp. 192, 273.
24. See Glenn H. Utter and John W. Storey, The Religious Right (Santa Barbara, Calif.: ABC-CLIO, 1995), pp. 87-9; see also Oldfield, The Right and the Righteous, p. 60; cf. Reed, Active Faith, chap. 8.
25. See Glenn H. Utter and John W. Storey, The Religious Right (Santa Barbara, Calif.: ABC-CLIO, 1995), pp. 87-9; see also Oldfield, The Right and the Righteous, p. 60; cf. Reed, Active Faith, chap. 8.
26. See Glenn H. Utter and John W. Storey, The Religious Right (Santa Barbara, Calif.: ABC-CLIO, 1995), pp. 87-9; see also Oldfield, The Right and the Righteous, p. 60; cf. Reed, Active Faith, chap. 8.
27. Cf. Sara Diamond, Not By Politics Alone (New York: Guildford Press, 1998), pp. 76-80.
28. Yoder v. Wisconsin, 406 U.S. 205 (1972).
29. Santa Clara Pueblo v. Martinez, 436 U.S. 49 (1978).
30. Reynolds v. United States, 98 U.S. 145 (1878).
31. Board of Education of Kiryas Joel School District v. Grumet, 114 S.Ct. 2481 (1994).
32. See Jaime M. W. Sanders, "Religious community as a city: the Oregon constitutional puzzle of State of Oregon v. City of Rajneeshpuram," Willamette Law Review, 21 (1985), 707-65, at pp. 710, 712-24.
33. Nancy L. Rosenblum, Membership and Morals (Princeton, N.J.: Princeton University Press, 1998), chap. 4. See also "The rule of law in residential associations," Harvard Law Review, 99 (1985), 472-90.
34. Nancy L. Rosenblum, Membership and Morals (Princeton, N.J.: Princeton University Press, 1998), chap. 4. See also "The rule of law in residential associations," Harvard Law Review, 99 (1985), 472-90.
35. For accounts to this effect, see Stephen Macedo, "Liberal civic education and religious fundamentalism: the case of God v. John Rawls?" Ethics, 105 (1995), 468-96. See also works by Stephen L. Carter: The Culture of Disbelief (New York: Basic Books, 1993); The Dissent of the Governed (Cambridge, Mass.: Harvard University Press, 1998); God's Name in Vain (New York: Basic Books, 2000).
36. For accounts to this effect, see Stephen Macedo, "Liberal civic education and religious fundamentalism: the case of God v. John Rawls?" Ethics, 105 (1995), 468-96. See also works by Stephen L. Carter: The Culture of Disbelief (New York: Basic Books, 1993); The Dissent of the Governed (Cambridge, Mass.: Harvard University Press, 1998); God's Name in Vain (New York: Basic Books, 2000).
37. For accounts to this effect, see Stephen Macedo, "Liberal civic education and religious fundamentalism: the case of God v. John Rawls?" Ethics, 105 (1995), 468-96. See also works by Stephen L. Carter: The Culture of Disbelief (New York: Basic Books, 1993); The Dissent of the Governed (Cambridge, Mass.: Harvard University Press, 1998); God's Name in Vain (New York: Basic Books, 2000).
38. For accounts to this effect, see Stephen Macedo, "Liberal civic education and religious fundamentalism: the case of God v. John Rawls?" Ethics, 105 (1995), 468-96. See also works by Stephen L. Carter: The Culture of Disbelief (New York: Basic Books, 1993); The Dissent of the Governed (Cambridge, Mass.: Harvard University Press, 1998); God's Name in Vain (New York: Basic Books, 2000).
39. See Ron Manuto, "The life and death of Rajneeshpuram and the still lingering dilemma of the Religious Clauses of the First Amendment," Free Speech Yearbook 30 (1992), 26-39, at pp. 26-7; see also S. Callister, J. Long, and L. Zaitz, "On the road again," The Oregonian, December 30, 1985, p. 2.
40. See Ron Manuto, "The life and death of Rajneeshpuram and the still lingering dilemma of the Religious Clauses of the First Amendment," Free Speech Yearbook 30 (1992), 26-39, at pp. 26-7; see also S. Callister, J. Long, and L. Zaitz, "On the road again," The Oregonian, December 30, 1985, p. 2.
41. See John McLaren and Harold Coward, eds, Religious Conscience, the State, and the Law (Albany, N.Y.: SUNY Press, 1999), chap. 8.
42. See ADL Fact-Finding Report - Armed and Dangerous: Militias Take Aim at the Federal Government (New York: ADL Publications, 1994). See also Danger: Extremism - The Major Vehicles and Voices on America's Far Right Fringe, ed. Alan M. Schwartz (New York: ADL Publications, 1996), pp. 255-61. Whether militia or other militant groups would have attacked government if the Waco affair had been handled differently is, of course, difficult to determine. However, it is worth noting that American extremists claim that the Waco incident has motivated them against government, and continue to perform terrorist acts on April 19, the anniversary of the final day of the Waco siege. See "'No sympathy' for dead children, McVeigh says," New York Times, March 29, 2001; see also Lou Michel and Dan Herbeck, American Terrorist: Timothy McVeigh and the Oklahoma City Bombing (New York: Regan Books, 2001).
43. See ADL Fact-Finding Report - Armed and Dangerous: Militias Take Aim at the Federal Government (New York: ADL Publications, 1994). See also Danger: Extremism - The Major Vehicles and Voices on America's Far Right Fringe, ed. Alan M. Schwartz (New York: ADL Publications, 1996), pp. 255-61. Whether militia or other militant groups would have attacked government if the Waco affair had been handled differently is, of course, difficult to determine. However, it is worth noting that American extremists claim that the Waco incident has motivated them against government, and continue to perform terrorist acts on April 19, the anniversary of the final day of the Waco siege. See "'No sympathy' for dead children, McVeigh says," New York Times, March 29, 2001; see also Lou Michel and Dan Herbeck, American Terrorist: Timothy McVeigh and the Oklahoma City Bombing (New York: Regan Books, 2001).
44. See ADL Fact-Finding Report - Armed and Dangerous: Militias Take Aim at the Federal Government (New York: ADL Publications, 1994). See also Danger: Extremism - The Major Vehicles and Voices on America's Far Right Fringe, ed. Alan M. Schwartz (New York: ADL Publications, 1996), pp. 255-61. Whether militia or other militant groups would have attacked government if the Waco affair had been handled differently is, of course, difficult to determine. However, it is worth noting that American extremists claim that the Waco incident has motivated them against government, and continue to perform terrorist acts on April 19, the anniversary of the final day of the Waco siege. See "'No sympathy' for dead children, McVeigh says," New York Times, March 29, 2001; see also Lou Michel and Dan Herbeck, American Terrorist: Timothy McVeigh and the Oklahoma City Bombing (New York: Regan Books, 2001).
45. See ADL Fact-Finding Report - Armed and Dangerous: Militias Take Aim at the Federal Government (New York: ADL Publications, 1994). See also Danger: Extremism - The Major Vehicles and Voices on America's Far Right Fringe, ed. Alan M. Schwartz (New York: ADL Publications, 1996), pp. 255-61. Whether militia or other militant groups would have attacked government if the Waco affair had been handled differently is, of course, difficult to determine. However, it is worth noting that American extremists claim that the Waco incident has motivated them against government, and continue to perform terrorist acts on April 19, the anniversary of the final day of the Waco siege. See "'No sympathy' for dead children, McVeigh says," New York Times, March 29, 2001; see also Lou Michel and Dan Herbeck, American Terrorist: Timothy McVeigh and the Oklahoma City Bombing (New York: Regan Books, 2001).
46. Militia groups normally are principally concerned with other issues than religious liberty, such as government encroachment on Second Amendment rights, but they are nonetheless excitable over government invasion of religious communities.
47. John Locke, A Letter Concerning Toleration (London: Awnsham Churchill, 1689), p. 56.
48. See Paul Abramson, Political Attitudes in America (San Francisco, Calif.: W. H. Freeman, 1983); Ruy Teixeira, The Disappearing American Voter (Washington, D.C.: Brookings Institution, 1992).
49. See Paul Abramson, Political Attitudes in America (San Francisco, Calif.: W. H. Freeman, 1983); Ruy Teixeira, The Disappearing American Voter (Washington, D.C.: Brookings Institution, 1992).
50. Geraint Parry, George Moyser, and Neil Day, Political Participation and Democracy in Britain (Cambridge: Cambridge University Press, 1992).
51. Sidney Verba, Kay Lehman Schlozman, and Henry E. Brady, Voice and Equality (Cambridge, Mass.: Harvard University Press, 1995). See also Robert D. Putnam, ed., Democracies in Flux (New York: Oxford University Press, 2002).
52. Sidney Verba, Kay Lehman Schlozman, and Henry E. Brady, Voice and Equality (Cambridge, Mass.: Harvard University Press, 1995). See also Robert D. Putnam, ed., Democracies in Flux (New York: Oxford University Press, 2002).
53. See Jack Citrin and Donald Green, "Presidential leadership and trust in government," British Journal of Political Science, 16 (1986), 431-53.
54. Pippa Norris, "Conclusions: the growth of critical citizens and its consequences," Critical Citizens: Global Support for Democratic Governance, ed. Pippa Norris (Oxford: Oxford University Press, 1999), pp. 257-92, at pp. 264-5.
55. See Peter Bachrach and Morton S. Baratz, "Two faces of power," American Political Science Review, 56 (1962), 947-52, and "Decisions and nondecisions: an analytical framework," American Political Science Review, 57 (1963), 632-42. See also Steven Lukes, Power: A Radical View (New York: Macmillan, 1974).
56. See Peter Bachrach and Morton S. Baratz, "Two faces of power," American Political Science Review, 56 (1962), 947-52, and "Decisions and nondecisions: an analytical framework," American Political Science Review, 57 (1963), 632-42. See also Steven Lukes, Power: A Radical View (New York: Macmillan, 1974).
57. See Peter Bachrach and Morton S. Baratz, "Two faces of power," American Political Science Review, 56 (1962), 947-52, and "Decisions and nondecisions: an analytical framework," American Political Science Review, 57 (1963), 632-42. See also Steven Lukes, Power: A Radical View (New York: Macmillan, 1974).
58. See Lucas A. Swaine, "How ought liberal democracies to treat theocratic communities?" Ethics, 111 (2001), 302-43.
59. See Isaiah Berlin, "Two concepts of liberty," Four Essays on Liberty (Oxford: Oxford University Press, 1969), pp. 118-72; James Griffin, Well-Being (Oxford: Clarendon Press, 1986), pp. 31-4, 64-8; Charles Larmore, The Morals of Modernity (New York: Cambridge University Press, 1996), pp. 158-63; Steven Lukes, "Making sense of moral conflict," Liberalism and the Moral Life, ed. Nancy L. Rosenblum (Cambridge, Mass.: Harvard University Press, 1989), pp. 127-42; Alasdair MacIntyre, After Virtue 2nd edn (Notre Dame, Ind.: University of Notre Dame Press, 1984), chap. 6; Bernard Williams, Moral Luck (Cambridge, Mass.: Cambridge University Press, 1977), chap. 5. See also Rawls, Political Liberalism, pp. 54-9.
60. See Isaiah Berlin, "Two concepts of liberty," Four Essays on Liberty (Oxford: Oxford University Press, 1969), pp. 118-72; James Griffin, Well-Being (Oxford: Clarendon Press, 1986), pp. 31-4, 64-8; Charles Larmore, The Morals of Modernity (New York: Cambridge University Press, 1996), pp. 158-63; Steven Lukes, "Making sense of moral conflict," Liberalism and the Moral Life, ed. Nancy L. Rosenblum (Cambridge, Mass.: Harvard University Press, 1989), pp. 127-42; Alasdair MacIntyre, After Virtue 2nd edn (Notre Dame, Ind.: University of Notre Dame Press, 1984), chap. 6; Bernard Williams, Moral Luck (Cambridge, Mass.: Cambridge University Press, 1977), chap. 5. See also Rawls, Political Liberalism, pp. 54-9.
61. See Isaiah Berlin, "Two concepts of liberty," Four Essays on Liberty (Oxford: Oxford University Press, 1969), pp. 118-72; James Griffin, Well-Being (Oxford: Clarendon Press, 1986), pp. 31-4, 64-8; Charles Larmore, The Morals of Modernity (New York: Cambridge University Press, 1996), pp. 158-63; Steven Lukes, "Making sense of moral conflict," Liberalism and the Moral Life, ed. Nancy L. Rosenblum (Cambridge, Mass.: Harvard University Press, 1989), pp. 127-42; Alasdair MacIntyre, After Virtue 2nd edn (Notre Dame, Ind.: University of Notre Dame Press, 1984), chap. 6; Bernard Williams, Moral Luck (Cambridge, Mass.: Cambridge University Press, 1977), chap. 5. See also Rawls, Political Liberalism, pp. 54-9.
62. See Isaiah Berlin, "Two concepts of liberty," Four Essays on Liberty (Oxford: Oxford University Press, 1969), pp. 118-72; James Griffin, Well-Being (Oxford: Clarendon Press, 1986), pp. 31-4, 64-8; Charles Larmore, The Morals of Modernity (New York: Cambridge University Press, 1996), pp. 158-63; Steven Lukes, "Making sense of moral conflict," Liberalism and the Moral Life, ed. Nancy L. Rosenblum (Cambridge, Mass.: Harvard University Press, 1989), pp. 127-42; Alasdair MacIntyre, After Virtue 2nd edn (Notre Dame, Ind.: University of Notre Dame Press, 1984), chap. 6; Bernard Williams, Moral Luck (Cambridge, Mass.: Cambridge University Press, 1977), chap. 5. See also Rawls, Political Liberalism, pp. 54-9.
63. See Isaiah Berlin, "Two concepts of liberty," Four Essays on Liberty (Oxford: Oxford University Press, 1969), pp. 118-72; James Griffin, Well-Being (Oxford: Clarendon Press, 1986), pp. 31-4, 64-8; Charles Larmore, The Morals of Modernity (New York: Cambridge University Press, 1996), pp. 158-63; Steven Lukes, "Making sense of moral conflict," Liberalism and the Moral Life, ed. Nancy L. Rosenblum (Cambridge, Mass.: Harvard University Press, 1989), pp. 127-42; Alasdair MacIntyre, After Virtue 2nd edn (Notre Dame, Ind.: University of Notre Dame Press, 1984), chap. 6; Bernard Williams, Moral Luck (Cambridge, Mass.: Cambridge University Press, 1977), chap. 5. See also Rawls, Political Liberalism, pp. 54-9.
64. See Isaiah Berlin, "Two concepts of liberty," Four Essays on Liberty (Oxford: Oxford University Press, 1969), pp. 118-72; James Griffin, Well-Being (Oxford: Clarendon Press, 1986), pp. 31-4, 64-8; Charles Larmore, The Morals of Modernity (New York: Cambridge University Press, 1996), pp. 158-63; Steven Lukes, "Making sense of moral conflict," Liberalism and the Moral Life, ed. Nancy L. Rosenblum (Cambridge, Mass.: Harvard University Press, 1989), pp. 127-42; Alasdair MacIntyre, After Virtue 2nd edn (Notre Dame, Ind.: University of Notre Dame Press, 1984), chap. 6; Bernard Williams, Moral Luck (Cambridge, Mass.: Cambridge University Press, 1977), chap. 5. See also Rawls, Political Liberalism, pp. 54-9.
65. See Isaiah Berlin, "Two concepts of liberty," Four Essays on Liberty (Oxford: Oxford University Press, 1969), pp. 118-72; James Griffin, Well-Being (Oxford: Clarendon Press, 1986), pp. 31-4, 64-8; Charles Larmore, The Morals of Modernity (New York: Cambridge University Press, 1996), pp. 158-63; Steven Lukes, "Making sense of moral conflict," Liberalism and the Moral Life, ed. Nancy L. Rosenblum (Cambridge, Mass.: Harvard University Press, 1989), pp. 127-42; Alasdair MacIntyre, After Virtue 2nd edn (Notre Dame, Ind.: University of Notre Dame Press, 1984), chap. 6; Bernard Williams, Moral Luck (Cambridge, Mass.: Cambridge University Press, 1977), chap. 5. See also Rawls, Political Liberalism, pp. 54-9.
66. Joseph Raz provides the following definition of incommensurability: "Two valuable options are incommensurable if (1) neither is better than the other, and (2) there is (or could be) another option which is better than one but is not better than the other"; see Raz, The Morality of Freedom (Oxford: Clarendon Press, 1986), p. 325. Cf. also Griffin, Well-Being, pp. 77-91 ff.; see also generally Incommensurability, Incomparability, and Practical Reason, ed. Ruth Chang (Cambridge, Mass.: Harvard University Press, 1997).
67. Joseph Raz provides the following definition of incommensurability: "Two valuable options are incommensurable if (1) neither is better than the other, and (2) there is (or could be) another option which is better than one but is not better than the other"; see Raz, The Morality of Freedom (Oxford: Clarendon Press, 1986), p. 325. Cf. also Griffin, Well-Being, pp. 77-91 ff.; see also generally Incommensurability, Incomparability, and Practical Reason, ed. Ruth Chang (Cambridge, Mass.: Harvard University Press, 1997).
68. Joseph Raz provides the following definition of incommensurability: "Two valuable options are incommensurable if (1) neither is better than the other, and (2) there is (or could be) another option which is better than one but is not better than the other"; see Raz, The Morality of Freedom (Oxford: Clarendon Press, 1986), p. 325. Cf. also Griffin, Well-Being, pp. 77-91 ff.; see also generally Incommensurability, Incomparability, and Practical Reason, ed. Ruth Chang (Cambridge, Mass.: Harvard University Press, 1997).
69. See the work of John Gray: Two Faces of Liberalism (New York: New Press, 2000); "Where pluralists and liberals part company," International Journal of Philosophical Studies, 6 (1998), 17-36; "What is dead and what is living in liberalism?" Post-liberalism (New York: Routledge, 1994), pp. 283-328.
70. See the work of John Gray: Two Faces of Liberalism (New York: New Press, 2000); "Where pluralists and liberals part company," International Journal of Philosophical Studies, 6 (1998), 17-36; "What is dead and what is living in liberalism?" Post-liberalism (New York: Routledge, 1994), pp. 283-328.
71. See the work of John Gray: Two Faces of Liberalism (New York: New Press, 2000); "Where pluralists and liberals part company," International Journal of Philosophical Studies, 6 (1998), 17-36; "What is dead and what is living in liberalism?" Post-liberalism (New York: Routledge, 1994), pp. 283-328.
72. 98 U.S. 145 (1878).
73. Reynolds, 98 U.S. at 161.
74. Ibid., 164.
75. Ibid., 165.
76. Ibid., 166, 167-8. Waite added that polygamous communities may also disturb people in neighboring vicinities.
77. Ibid., 166.
78. I b i d.
79. Amy Gutmann and Dennis Thompson's conception of deliberative democracy, for example, affirms this view. "At the core of deliberative democracy," they write, "is the idea that citizens and officials must justify any demands for collective action by giving reasons that can be accepted by those who are bound by the action"; see Gutmann and Thompson, "The moral foundations of Truth Commissions," Truth v. Justice: The Morality of Truth Commissions, ed. Robert I. Rotberg and Dennis Thompson (Oxford: Princeton University Press, 2000), pp. 22-44, at pp. 35-6. See also generally Gutmann and Thompson, Deliberative Democracy (Cambridge, Mass.: Harvard University Press, 1996).
80. Amy Gutmann and Dennis Thompson's conception of deliberative democracy, for example, affirms this view. "At the core of deliberative democracy," they write, "is the idea that citizens and officials must justify any demands for collective action by giving reasons that can be accepted by those who are bound by the action"; see Gutmann and Thompson, "The moral foundations of Truth Commissions," Truth v. Justice: The Morality of Truth Commissions, ed. Robert I. Rotberg and Dennis Thompson (Oxford: Princeton University Press, 2000), pp. 22-44, at pp. 35-6. See also generally Gutmann and Thompson, Deliberative Democracy (Cambridge, Mass.: Harvard University Press, 1996).
81. Consider, e.g., John Stuart Mill's remarks on this issue: "[The] burthen of proof is supposed to be with those who are against liberty; who contend for any restriction or prohibition...[the] a priori assumption is in favour of freedom"; Mill, On Liberty and Other Essays, ed. John Gray (Oxford: Oxford University Press, 1991 [1859]), p. 472. See also Gerald F. Gaus, Value and justification (Cambridge: Cambridge University Press, 1990), chap. 8; and Justificatory Liberalism (New York: Oxford University Press, 1996), chap. 17.
82. Consider, e.g., John Stuart Mill's remarks on this issue: "[The] burthen of proof is supposed to be with those who are against liberty; who contend for any restriction or prohibition...[the] a priori assumption is in favour of freedom"; Mill, On Liberty and Other Essays, ed. John Gray (Oxford: Oxford University Press, 1991 [1859]), p. 472. See also Gerald F. Gaus, Value and justification (Cambridge: Cambridge University Press, 1990), chap. 8; and Justificatory Liberalism (New York: Oxford University Press, 1996), chap. 17.
83. Consider, e.g., John Stuart Mill's remarks on this issue: "[The] burthen of proof is supposed to be with those who are against liberty; who contend for any restriction or prohibition...[the] a priori assumption is in favour of freedom"; Mill, On Liberty and Other Essays, ed. John Gray (Oxford: Oxford University Press, 1991 [1859]), p. 472. See also Gerald F. Gaus, Value and justification (Cambridge: Cambridge University Press, 1990), chap. 8; and Justificatory Liberalism (New York: Oxford University Press, 1996), chap. 17.
84. Consider, e.g., John Stuart Mill's remarks on this issue: "[The] burthen of proof is supposed to be with those who are against liberty; who contend for any restriction or prohibition...[the] a priori assumption is in favour of freedom"; Mill, On Liberty and Other Essays, ed. John Gray (Oxford: Oxford University Press, 1991 [1859]), p. 472. See also Gerald F. Gaus, Value and justification (Cambridge: Cambridge University Press, 1990), chap. 8; and Justificatory Liberalism (New York: Oxford University Press, 1996), chap. 17.
85. Rawls, Political Liberalism, p. 143. Cf. Gutmann and Thompson, "The moral foundations of Truth Commissions," pp. 37-8: "The very activity of providing an account that other citizens can be expected to understand as reasonable (even if not right) indicates the willingness of citizens to acknowledge one another's membership in a common democratic enterprise."
86. Rawls, Political Liberalism, p. 143. Cf. Gutmann and Thompson, "The moral foundations of Truth Commissions," pp. 37-8: "The very activity of providing an account that other citizens can be expected to understand as reasonable (even if not right) indicates the willingness of citizens to acknowledge one another's membership in a common democratic enterprise."
87. Cf. John Skorupski, "Irrealist cognitivism," Ratio, 12 (1999), 436-59, at pp. 440, 446-7.
88. See Amy Gutmann, Democratic Education (Princeton, N.J.: Princeton University Press, 1987), "Civic education and social diversity," Ethics, 105 (1995), 557-79, and "Challenges of multiculturalism in democratic education," Public Education in a Multicultural Society, ed. Robert K. Fullinwinder (New York: Cambridge University Press, 1996), pp. 156-79; Meira Levinson, The Demands of Liberal Education (New York: Oxford University Press, 1999); Stephen Macedo, Liberal Virtues (Oxford: Clarendon Press, 1990), "Liberal Civic Education and Religious Fundamentalism," and Diversity and Distrust (Cambridge, Mass: Harvard University Press, 1999); Rob Reich, Bridging Liberalism and Multiculturalism in American Education (Chicago: University of Chicago Press, 2002).
89. See Amy Gutmann, Democratic Education (Princeton, N.J.: Princeton University Press, 1987), "Civic education and social diversity," Ethics, 105 (1995), 557-79, and "Challenges of multiculturalism in democratic education," Public Education in a Multicultural Society, ed. Robert K. Fullinwinder (New York: Cambridge University Press, 1996), pp. 156-79; Meira Levinson, The Demands of Liberal Education (New York: Oxford University Press, 1999); Stephen Macedo, Liberal Virtues (Oxford: Clarendon Press, 1990), "Liberal Civic Education and Religious Fundamentalism," and Diversity and Distrust (Cambridge, Mass: Harvard University Press, 1999); Rob Reich, Bridging Liberalism and Multiculturalism in American Education (Chicago: University of Chicago Press, 2002).
90. See Amy Gutmann, Democratic Education (Princeton, N.J.: Princeton University Press, 1987), "Civic education and social diversity," Ethics, 105 (1995), 557-79, and "Challenges of multiculturalism in democratic education," Public Education in a Multicultural Society, ed. Robert K. Fullinwinder (New York: Cambridge University Press, 1996), pp. 156-79; Meira Levinson, The Demands of Liberal Education (New York: Oxford University Press, 1999); Stephen Macedo, Liberal Virtues (Oxford: Clarendon Press, 1990), "Liberal Civic Education and Religious Fundamentalism," and Diversity and Distrust (Cambridge, Mass: Harvard University Press, 1999); Rob Reich, Bridging Liberalism and Multiculturalism in American Education (Chicago: University of Chicago Press, 2002).
91. See Amy Gutmann, Democratic Education (Princeton, N.J.: Princeton University Press, 1987), "Civic education and social diversity," Ethics, 105 (1995), 557-79, and "Challenges of multiculturalism in democratic education," Public Education in a Multicultural Society, ed. Robert K. Fullinwinder (New York: Cambridge University Press, 1996), pp. 156-79; Meira Levinson, The Demands of Liberal Education (New York: Oxford University Press, 1999); Stephen Macedo, Liberal Virtues (Oxford: Clarendon Press, 1990), "Liberal Civic Education and Religious Fundamentalism," and Diversity and Distrust (Cambridge, Mass: Harvard University Press, 1999); Rob Reich, Bridging Liberalism and Multiculturalism in American Education (Chicago: University of Chicago Press, 2002).
92. See Amy Gutmann, Democratic Education (Princeton, N.J.: Princeton University Press, 1987), "Civic education and social diversity," Ethics, 105 (1995), 557-79, and "Challenges of multiculturalism in democratic education," Public Education in a Multicultural Society, ed. Robert K. Fullinwinder (New York: Cambridge University Press, 1996), pp. 156-79; Meira Levinson, The Demands of Liberal Education (New York: Oxford University Press, 1999); Stephen Macedo, Liberal Virtues (Oxford: Clarendon Press, 1990), "Liberal Civic Education and Religious Fundamentalism," and Diversity and Distrust (Cambridge, Mass: Harvard University Press, 1999); Rob Reich, Bridging Liberalism and Multiculturalism in American Education (Chicago: University of Chicago Press, 2002).
93. See Amy Gutmann, Democratic Education (Princeton, N.J.: Princeton University Press, 1987), "Civic education and social diversity," Ethics, 105 (1995), 557-79, and "Challenges of multiculturalism in democratic education," Public Education in a Multicultural Society, ed. Robert K. Fullinwinder (New York: Cambridge University Press, 1996), pp. 156-79; Meira Levinson, The Demands of Liberal Education (New York: Oxford University Press, 1999); Stephen Macedo, Liberal Virtues (Oxford: Clarendon Press, 1990), "Liberal Civic Education and Religious Fundamentalism," and Diversity and Distrust (Cambridge, Mass: Harvard University Press, 1999); Rob Reich, Bridging Liberalism and Multiculturalism in American Education (Chicago: University of Chicago Press, 2002).
94. See Amy Gutmann, Democratic Education (Princeton, N.J.: Princeton University Press, 1987), "Civic education and social diversity," Ethics, 105 (1995), 557-79, and "Challenges of multiculturalism in democratic education," Public Education in a Multicultural Society, ed. Robert K. Fullinwinder (New York: Cambridge University Press, 1996), pp. 156-79; Meira Levinson, The Demands of Liberal Education (New York: Oxford University Press, 1999); Stephen Macedo, Liberal Virtues (Oxford: Clarendon Press, 1990), "Liberal Civic Education and Religious Fundamentalism," and Diversity and Distrust (Cambridge, Mass: Harvard University Press, 1999); Rob Reich, Bridging Liberalism and Multiculturalism in American Education (Chicago: University of Chicago Press, 2002).
95. See generally Levinson, The Demands of Liberal Education, and Reich, Bridging Liberalism and Multiculturalism in American Education.
96. See generally Levinson, The Demands of Liberal Education, and Reich, Bridging Liberalism and Multiculturalism in American Education.
97. Susan Moller Okin, "'Mistresses of their own destiny': group rights, gender, and realistic rights of exit," Ethics, 112 (2002), 205-30, at p. 206. See also Okin, "Is multiculturalism bad for women?" Boston Review, 22 (1997), 25-8; Okin, "Feminism and multiculturalism: some tensions," Ethics, 108 (1998), 661-84. Ayelet Shachar has argued similar points in recent years; see her Multicultural Jurisdictions (New York: Cambridge University Press, 2001) and "Group identity and women's rights in family law: the perils of multicultural accommodation," Journal of Political Philosophy, 6 (1998), 285-305.
98. Susan Moller Okin, "'Mistresses of their own destiny': group rights, gender, and realistic rights of exit," Ethics, 112 (2002), 205-30, at p. 206. See also Okin, "Is multiculturalism bad for women?" Boston Review, 22 (1997), 25-8; Okin, "Feminism and multiculturalism: some tensions," Ethics, 108 (1998), 661-84. Ayelet Shachar has argued similar points in recent years; see her Multicultural Jurisdictions (New York: Cambridge University Press, 2001) and "Group identity and women's rights in family law: the perils of multicultural accommodation," Journal of Political Philosophy, 6 (1998), 285-305.
99. Susan Moller Okin, "'Mistresses of their own destiny': group rights, gender, and realistic rights of exit," Ethics, 112 (2002), 205-30, at p. 206. See also Okin, "Is multiculturalism bad for women?" Boston Review, 22 (1997), 25-8; Okin, "Feminism and multiculturalism: some tensions," Ethics, 108 (1998), 661-84. Ayelet Shachar has argued similar points in recent years; see her Multicultural Jurisdictions (New York: Cambridge University Press, 2001) and "Group identity and women's rights in family law: the perils of multicultural accommodation," Journal of Political Philosophy, 6 (1998), 285-305.
100. Susan Moller Okin, "'Mistresses of their own destiny': group rights, gender, and realistic rights of exit," Ethics, 112 (2002), 205-30, at p. 206. See also Okin, "Is multiculturalism bad for women?" Boston Review, 22 (1997), 25-8; Okin, "Feminism and multiculturalism: some tensions," Ethics, 108 (1998), 661-84. Ayelet Shachar has argued similar points in recent years; see her Multicultural Jurisdictions (New York: Cambridge University Press, 2001) and "Group identity and women's rights in family law: the perils of multicultural accommodation," Journal of Political Philosophy, 6 (1998), 285-305.
101. Susan Moller Okin, "'Mistresses of their own destiny': group rights, gender, and realistic rights of exit," Ethics, 112 (2002), 205-30, at p. 206. See also Okin, "Is multiculturalism bad for women?" Boston Review, 22 (1997), 25-8; Okin, "Feminism and multiculturalism: some tensions," Ethics, 108 (1998), 661-84. Ayelet Shachar has argued similar points in recent years; see her Multicultural Jurisdictions (New York: Cambridge University Press, 2001) and "Group identity and women's rights in family law: the perils of multicultural accommodation," Journal of Political Philosophy, 6 (1998), 285-305.
102. Okin, "'Mistresses of their own destiny'," p. 216.
103. Ibid., p. 229.
104. For arguments in favor of interventions for the sake of citizenship, see Eamonn Callan, Creating Citizens (New York: Clarendon Press, 1997). See also Macedo, Liberal Virtues.
105. For arguments in favor of interventions for the sake of citizenship, see Eamonn Callan, Creating Citizens (New York: Clarendon Press, 1997). See also Macedo, Liberal Virtues.
106. Cf. Rawls, Political Liberalism, pp. 386-90.
107. Ronald Dworkin, Life's Dominion (New York: Vintage Books, 1994), pp. 162-8, passim. Dworkin proposes that "the right to procreative autonomy, from which a right of choice about abortion flows, is well grounded in the First Amendment" (p. 166).
108. See Dworkin, Life's Dominion, pp. 157-9, 162-8, 172-6.
109. See Christopher L. Eisgruber, "The constitutional value of assimilation," Columbia Law Review 96 (1996), 87-103, at pp. 90-1, 99-103, passim. See also Eisgruber, "Political unity and the powers of government," UCLA Law Review 41 (1994), 1297-1336; and Eisgruber, Constitutional Self-Government (Cambridge, Mass.: Harvard University Press, 2001).
110. See Christopher L. Eisgruber, "The constitutional value of assimilation," Columbia Law Review 96 (1996), 87-103, at pp. 90-1, 99-103, passim. See also Eisgruber, "Political unity and the powers of government," UCLA Law Review 41 (1994), 1297-1336; and Eisgruber, Constitutional Self-Government (Cambridge, Mass.: Harvard University Press, 2001).
111. See Christopher L. Eisgruber, "The constitutional value of assimilation," Columbia Law Review 96 (1996), 87-103, at pp. 90-1, 99-103, passim. See also Eisgruber, "Political unity and the powers of government," UCLA Law Review 41 (1994), 1297-1336; and Eisgruber, Constitutional Self-Government (Cambridge, Mass.: Harvard University Press, 2001).
112. See Rawls, Political Liberalism, pp. 136-7, 216-17, 393-4, 428-30.
113. Ibid., pp. 15-22, 49-50, 54-8.
114. Ibid., pp. 178-83, 187-90.
115. See generally Stuart Hampshire, Justice Is Conflict (Princeton, N.J.: Princeton University Press, 2000).
116. I provide rudiments of such an account in "Religious pluralism and the liberty of conscience," Pluralism Without Relativism: Remembering Sir Isaiah Berlin, ed. João Carlos Espada, Marc F. Plattner and Adam Wolfson (Lanham, Md.: Lexington Books, 2003); and in "Institutions of conscience: politics and principle in a multicultural world," Ethical Theory and Moral Practice, 6 (2003), 93-118.
117. I provide rudiments of such an account in "Religious pluralism and the liberty of conscience," Pluralism Without Relativism: Remembering Sir Isaiah Berlin, ed. João Carlos Espada, Marc F. Plattner and Adam Wolfson (Lanham, Md.: Lexington Books, 2003); and in "Institutions of conscience: politics and principle in a multicultural world," Ethical Theory and Moral Practice, 6 (2003), 93-118.
118. Included here could be economic incentives for theocrats internationally, since many (but by no means all) theocratic polities are not only impoverished but arguably are also resentful of liberal-democratic wealth.
119. Rawls distinguishes between public reason and secular reason, where he understands the latter as "reasoning in terms of comprehensive nonreligious doctrines"; see Rawls, "The idea of public reason revisited," Collected Papers, ed. Samuel Freeman (Cambridge, Mass.: Harvard University Press, 1999), pp. 573-615, at p. 583; cf. pp. 587-8. Theocrats could object even to public reasons, so construed, if those reasons are not shown to be consistent with or overdetermined by commands of God.
120. Rawls distinguishes between public reason and secular reason, where he understands the latter as "reasoning in terms of comprehensive nonreligious doctrines"; see Rawls, "The idea of public reason revisited," Collected Papers, ed. Samuel Freeman (Cambridge, Mass.: Harvard University Press, 1999), pp. 573-615, at p. 583; cf. pp. 587-8. Theocrats could object even to public reasons, so construed, if those reasons are not shown to be consistent with or overdetermined by commands of God.
121. See Swaine, "Theocratic communities," pp. 324-38.
122. Ibid., pp. 324-43.
123. See Thomas Hobbes, Leviathan, ed. Richard Tuck (New York: Cambridge University Press, 1996 [1651]), Pts III, IV; Hobbes, Considerations upon the Reputation, Loyalty, Manners, & Religions, of Thomas Hobbes of Malmesbury (London: William Crooke, 1680 [1662]); Hobbes, Behemoth, ed. William Molesworth (New York: Burt Franklin, 1963 [1679]). See also Locke's Letter; and see Locke, The Reasonableness of Christianity: As Delivered in the Scriptures, ed. John C. Higgins-Biddle (Oxford: Clarendon Press, 1999 [1695]).
124. See Thomas Hobbes, Leviathan, ed. Richard Tuck (New York: Cambridge University Press, 1996 [1651]), Pts III, IV; Hobbes, Considerations upon the Reputation, Loyalty, Manners, & Religions, of Thomas Hobbes of Malmesbury (London: William Crooke, 1680 [1662]); Hobbes, Behemoth, ed. William Molesworth (New York: Burt Franklin, 1963 [1679]). See also Locke's Letter; and see Locke, The Reasonableness of Christianity: As Delivered in the Scriptures, ed. John C. Higgins-Biddle (Oxford: Clarendon Press, 1999 [1695]).
125. See Thomas Hobbes, Leviathan, ed. Richard Tuck (New York: Cambridge University Press, 1996 [1651]), Pts III, IV; Hobbes, Considerations upon the Reputation, Loyalty, Manners, & Religions, of Thomas Hobbes of Malmesbury (London: William Crooke, 1680 [1662]); Hobbes, Behemoth, ed. William Molesworth (New York: Burt Franklin, 1963 [1679]). See also Locke's Letter; and see Locke, The Reasonableness of Christianity: As Delivered in the Scriptures, ed. John C. Higgins-Biddle (Oxford: Clarendon Press, 1999 [1695]).
126. See Thomas Hobbes, Leviathan, ed. Richard Tuck (New York: Cambridge University Press, 1996 [1651]), Pts III, IV; Hobbes, Considerations upon the Reputation, Loyalty, Manners, & Religions, of Thomas Hobbes of Malmesbury (London: William Crooke, 1680 [1662]); Hobbes, Behemoth, ed. William Molesworth (New York: Burt Franklin, 1963 [1679]). See also Locke's Letter; and see Locke, The Reasonableness of Christianity: As Delivered in the Scriptures, ed. John C. Higgins-Biddle (Oxford: Clarendon Press, 1999 [1695]).
127. See Thomas Hobbes, Leviathan, ed. Richard Tuck (New York: Cambridge University Press, 1996 [1651]), Pts III, IV; Hobbes, Considerations upon the Reputation, Loyalty, Manners, & Religions, of Thomas Hobbes of Malmesbury (London: William Crooke, 1680 [1662]); Hobbes, Behemoth, ed. William Molesworth (New York: Burt Franklin, 1963 [1679]). See also Locke's Letter; and see Locke, The Reasonableness of Christianity: As Delivered in the Scriptures, ed. John C. Higgins-Biddle (Oxford: Clarendon Press, 1999 [1695]).
128. Jeff Spinner-Halev, Surviving Diversity (Baltimore, Md.: Johns Hopkins University Press, 2000), p. 213. Cf. Michael W. McConnell, "Old liberalism, new liberalism, and people of faith," Christian Perspectives on Legal Thought, ed. Michael W. McConnell, Robert F. Cochran, Jr., and Angela C. Carmella (New Haven, Conn.: Yale University Press, 2001), 5-24 at pp. 5, 17-24.
129. Jeff Spinner-Halev, Surviving Diversity (Baltimore, Md.: Johns Hopkins University Press, 2000), p. 213. Cf. Michael W. McConnell, "Old liberalism, new liberalism, and people of faith," Christian Perspectives on Legal Thought, ed. Michael W. McConnell, Robert F. Cochran, Jr., and Angela C. Carmella (New Haven, Conn.: Yale University Press, 2001), 5-24 at pp. 5, 17-24.
130. See the works of Robert Audi: "The separation of church and state and the obligations of citizenship," Philosophy and Public Affairs, 18 (1989), 259-96; "Liberal democracy and the place of religion in politics," Religion in the Public Square (London: Rowman & Littlefield, 1997), pp. 1-66, passim; and Religious Commitment and Secular Reason (Cambridge: Cambridge University Press, 2000). See also William A. Galston, "Two concepts of liberalism," Ethics, 105 (1995), 516-34, and Liberal Pluralism (New York: Cambridge University Press, 2002), pp. 40-2. See Kent Greenawalt, Private Consciences and Public Reasons (Oxford: Oxford University Press, 1995), for another fairly sensitive treatment of these matters. See also Charles Larmore, Patterns of Moral Complexity (New York: Cambridge University Press, 1987), chap. 6; Larmore, The Morals of Modernity, pp. 30-5, 41-4, 46, 167-9.
131. See the works of Robert Audi: "The separation of church and state and the obligations of citizenship," Philosophy and Public Affairs, 18 (1989), 259-96; "Liberal democracy and the place of religion in politics," Religion in the Public Square (London: Rowman & Littlefield, 1997), pp. 1-66, passim; and Religious Commitment and Secular Reason (Cambridge: Cambridge University Press, 2000). See also William A. Galston, "Two concepts of liberalism," Ethics, 105 (1995), 516-34, and Liberal Pluralism (New York: Cambridge University Press, 2002), pp. 40-2. See Kent Greenawalt, Private Consciences and Public Reasons (Oxford: Oxford University Press, 1995), for another fairly sensitive treatment of these matters. See also Charles Larmore, Patterns of Moral Complexity (New York: Cambridge University Press, 1987), chap. 6; Larmore, The Morals of Modernity, pp. 30-5, 41-4, 46, 167-9.
132. See the works of Robert Audi: "The separation of church and state and the obligations of citizenship," Philosophy and Public Affairs, 18 (1989), 259-96; "Liberal democracy and the place of religion in politics," Religion in the Public Square (London: Rowman & Littlefield, 1997), pp. 1-66, passim; and Religious Commitment and Secular Reason (Cambridge: Cambridge University Press, 2000). See also William A. Galston, "Two concepts of liberalism," Ethics, 105 (1995), 516-34, and Liberal Pluralism (New York: Cambridge University Press, 2002), pp. 40-2. See Kent Greenawalt, Private Consciences and Public Reasons (Oxford: Oxford University Press, 1995), for another fairly sensitive treatment of these matters. See also Charles Larmore, Patterns of Moral Complexity (New York: Cambridge University Press, 1987), chap. 6; Larmore, The Morals of Modernity, pp. 30-5, 41-4, 46, 167-9.
133. See the works of Robert Audi: "The separation of church and state and the obligations of citizenship," Philosophy and Public Affairs, 18 (1989), 259-96; "Liberal democracy and the place of religion in politics," Religion in the Public Square (London: Rowman & Littlefield, 1997), pp. 1-66, passim; and Religious Commitment and Secular Reason (Cambridge: Cambridge University Press, 2000). See also William A. Galston, "Two concepts of liberalism," Ethics, 105 (1995), 516-34, and Liberal Pluralism (New York: Cambridge University Press, 2002), pp. 40-2. See Kent Greenawalt, Private Consciences and Public Reasons (Oxford: Oxford University Press, 1995), for another fairly sensitive treatment of these matters. See also Charles Larmore, Patterns of Moral Complexity (New York: Cambridge University Press, 1987), chap. 6; Larmore, The Morals of Modernity, pp. 30-5, 41-4, 46, 167-9.
134. See the works of Robert Audi: "The separation of church and state and the obligations of citizenship," Philosophy and Public Affairs, 18 (1989), 259-96; "Liberal democracy and the place of religion in politics," Religion in the Public Square (London: Rowman & Littlefield, 1997), pp. 1-66, passim; and Religious Commitment and Secular Reason (Cambridge: Cambridge University Press, 2000). See also William A. Galston, "Two concepts of liberalism," Ethics, 105 (1995), 516-34, and Liberal Pluralism (New York: Cambridge University Press, 2002), pp. 40-2. See Kent Greenawalt, Private Consciences and Public Reasons (Oxford: Oxford University Press, 1995), for another fairly sensitive treatment of these matters. See also Charles Larmore, Patterns of Moral Complexity (New York: Cambridge University Press, 1987), chap. 6; Larmore, The Morals of Modernity, pp. 30-5, 41-4, 46, 167-9.
135. See the works of Robert Audi: "The separation of church and state and the obligations of citizenship," Philosophy and Public Affairs, 18 (1989), 259-96; "Liberal democracy and the place of religion in politics," Religion in the Public Square (London: Rowman & Littlefield, 1997), pp. 1-66, passim; and Religious Commitment and Secular Reason (Cambridge: Cambridge University Press, 2000). See also William A. Galston, "Two concepts of liberalism," Ethics, 105 (1995), 516-34, and Liberal Pluralism (New York: Cambridge University Press, 2002), pp. 40-2. See Kent Greenawalt, Private Consciences and Public Reasons (Oxford: Oxford University Press, 1995), for another fairly sensitive treatment of these matters. See also Charles Larmore, Patterns of Moral Complexity (New York: Cambridge University Press, 1987), chap. 6; Larmore, The Morals of Modernity, pp. 30-5, 41-4, 46, 167-9.
136. See the works of Robert Audi: "The separation of church and state and the obligations of citizenship," Philosophy and Public Affairs, 18 (1989), 259-96; "Liberal democracy and the place of religion in politics," Religion in the Public Square (London: Rowman & Littlefield, 1997), pp. 1-66, passim; and Religious Commitment and Secular Reason (Cambridge: Cambridge University Press, 2000). See also William A. Galston, "Two concepts of liberalism," Ethics, 105 (1995), 516-34, and Liberal Pluralism (New York: Cambridge University Press, 2002), pp. 40-2. See Kent Greenawalt, Private Consciences and Public Reasons (Oxford: Oxford University Press, 1995), for another fairly sensitive treatment of these matters. See also Charles Larmore, Patterns of Moral Complexity (New York: Cambridge University Press, 1987), chap. 6; Larmore, The Morals of Modernity, pp. 30-5, 41-4, 46, 167-9.
137. See the works of Robert Audi: "The separation of church and state and the obligations of citizenship," Philosophy and Public Affairs, 18 (1989), 259-96; "Liberal democracy and the place of religion in politics," Religion in the Public Square (London: Rowman & Littlefield, 1997), pp. 1-66, passim; and Religious Commitment and Secular Reason (Cambridge: Cambridge University Press, 2000). See also William A. Galston, "Two concepts of liberalism," Ethics, 105 (1995), 516-34, and Liberal Pluralism (New York: Cambridge University Press, 2002), pp. 40-2. See Kent
138. See, e.g., Stanley Fish, "Mission impossible," The Trouble With Principle (Cambridge, Mass.: Harvard University Press, 1999), pp. 162-86; William Connolly, "Secularism, partisanship and the ambiguity of justice," Political Theory and Partisan Politics, ed. E. Portis, A. Gundersen and R. Shively (Albany, N.Y.: SUNY Press, 2000), pp. 149-72.
139. See, e.g., Stanley Fish, "Mission impossible," The Trouble With Principle (Cambridge, Mass.: Harvard University Press, 1999), pp. 162-86; William Connolly, "Secularism, partisanship and the ambiguity of justice," Political Theory and Partisan Politics, ed. E. Portis, A. Gundersen and R. Shively (Albany, N.Y.: SUNY Press, 2000), pp. 149-72.
140. See Audi, Religious Commitment and Secular Reason, pp. 47-8, 175. For theocrats living in modern democracies, the reasons to affirm liberalism may take a slightly different form than they do for theocrats dwelling in other kinds of polities.