  This is not yet a complete story. Social facts such as pluralism have become “permanent” only to the extent that modern institutions and ideals developed after the Wars of Religion, including constitutional democracy and freedom of expression, promote rather than inhibit their development. This fact of pluralism thus alters how we are to think of the feasibility of a political ideal, but does not touch on its realizability or possibility. Similarly, the “fact of coercion,” understood as the fact that any political order created around a single doctrine would require oppressive use of state power, concerns not the realizability or possibility of a particular ideal, but its feasibility as “a stable and unified order,” under the conditions of pluralism (Rawls 1999, 225). Thus, for Rawls, regardless of whether they&lt;unclear referent&gt; are considered in terms of possibility or feasibility, they are only considered as constraints—as restricting what is politically possible or what can be brought about by political action and power. In keeping with the nature and scope of entrenched pluralism, not all actors and groups experience the constraints of pluralism in the same way: from the perspective of some groups, pluralism enables their flourishing; for others, it may be an obstacle.