  At the heart of the liberal critics’ conception of religion and public life is a commitment to parity between the religious and the secular: because there are no morally, sociologically, or epistemically relevant differences between religious and secular reasons, religious and secular reasons may play exactly the same role in a citizen’s deliberations or decision-making regarding state coercion. This parity claim seems flatly inconsistent with the DRR – which singles out religious reasons for special, discriminatory treatment. But some theorists have argued that the parity claim, which is so important to the liberal critics, is in fact consistent with a version of the DRR. An argument of this sort has been articulated by Gerald Gaus and Kevin Vallier (Gaus 2012, Gaus and Vallier, 2009, Vallier, 2014). 