  This argument immediately invites two questions. First, what is the connection between respecting a person’s appropriately reasonable views about the good and respecting her? Second, how should we construe the phrase appropriately reasonable—that is, how reasonable is appropriately reasonable? The first question is pressing, since the argument, as it stands, appears to confuse respect for persons with respect for the views that they currently endorse. People, after all, are not stuck with the conception of the good that they affirm. As rational agents, they can revise their views in response to evidence, argument and reflection (Raz 1998). If this is correct, then, so long as the state respects their capacities as rational agents, it is unclear why it must also respect their mistaken, albeit reasonably affirmed, views.