 Moreover, the instrumental turn was vital to establishing interest in republicanism as a viable contemporary political doctrine. The difficulty with civic humanism, as many critics have pointed out, is that a perfectionist vision of human flourishing through active political virtue is out of step with modern political and social conditions. There is simply no hope for recreating the experience of the Greek polis in economically complex mass democracies characterized by reasonable pluralism (Herzog 1986; Goodin 2003; Brennan and Lomasky 2006). This objection is removed, however, if we regard civic virtue instrumentally, as merely one tool among others for securing political liberty. Insofar as republicans are willing to use that tool, and thus willing to support public policies designed to deliberately cultivate civic virtue, they must perhaps reject stronger doctrines of liberal neutrality; but they will nevertheless be happy to endorse broad principles of toleration (Honohan 2013; Lovett and Whitfield 2016). Thus properly understood, republicanism is fully “compatible with modern pluralistic forms of society” (Pettit 1997, 8).