 To insist, as both do, that justification must be targeted at the reasonable citizen is to idealize the agreement on which their views were based (Raz 1990 [1994]; Enoch 2013; Billingham &amp; Taylor forthcoming), since neither is saying one should simply seek the acceptance of (all) the citizens as they are, reasonable or not. Insisting on the actual agreement of citizens as they actually are is likely to prove excessively demanding, since too much of the rough must be taken with the smooth, accommodating misanthropic, misogynistic, egotistical, anarchic etc views. Devlin does not idealize a great deal, or at least he does not spell out in any detail how he understands what “reasonable” means, beyond insisting the reasonable jury-member must not hold “irrational” beliefs, such as “homosexuality is the cause of earthquakes” (Devlin 1965: viii). In stating one can notionally pick “twelve men or women at random” he appeared to think that a sample of the population is an adequate pointer to the appropriate morality. Here there is a stark contrast with Rawls. For taking a random sample of the population is to underemphasise moral disagreement, as Rawls would see it. It is not reasonable to think that moral disagreement will disappear in the medium- or even the long-term. And much of this disagreement cannot simply be blamed on the bloody-mindedness of some or on those biased in favour of themselves, their families, or groups. Some of the disagreement is based, rather, on differences over what evidence is appropriate, how much weight should be given to the evidence where it can be agreed upon, how priorities and choices should be made among the vast range of possible values and so on. Rawls describes factors such as these as “the burdens of judgment” (Rawls 1993: 56–57). Hence Rawls idealizes the constituency to whom legal coercion must be justified inter alia as the persons who accept the burdens of judgement and the resulting fact of reasonable pluralism.