 To address this problem, Rawls recasts justice as fairness as a “freestanding” political conception of justice on which people with different comprehensive views may agree in an “overlapping consensus.” The public justification of such a political conception involves no appeal to the philosophical or religious views that appear in the comprehensive doctrines that form this overlapping consensus. Instead, we might think of this process of working back and forth among the key shared ideas in the public, democratic culture and the articulated features of the political conception of justice as a political reflective equilibrium (Daniels 1996). (We can imagine the process being carried out by individuals, for example, as citizens thinking about an issue of basic justice or judges about a matter of constitutional essentials, or as a collective process, in public deliberation. As noted in Table 1 below, people with different comprehensive world views may draw the boundary between public and private slightly differently and not all questions about basic justice will be settled in a way that rules out ongoing disagreement. Thus disagreements about some aspects of reproductive rights or the separation of church and state may remain contested features within public reason.) The goal of this exercise of what Rawls calls “public reason” is the articulation of such a political reflective equilibrium.