  Several issues arise in considering Cohen versus Rawls. According to Rawls, a just society is a fair scheme of cooperation among persons regarded as free and equal. Each is free in having the ability and the right to develop and pursue a conception of the good and also the ability and the disposition to cooperate with others on fair terms. In any modern, diverse society that refrains from clearly unacceptable restriction of freedom, individuals will develop allegiance to different and opposed conceptions of the right and the good, and a conception of justice that can elicit everyone's reasonable acceptance must be acceptable to the different reasonable ethical views that individuals espouse. The moral equality of persons generates this unanimity requirement. To satisfy this requirement, a justice doctrine must be built up from ideas deeply embedded in the culture of modern democracies. To enable satisfaction of this requirement, reasonable citizens do not press as justice norms controversial, sectarian doctrines that some cannot reasonably accept. When we act together as citizens through the state, we act on the basis of shared reasons, a common ideal of justice. But each of us has different ultimate ethical allegiances, and no single idea of what demands morality places on us to promote justice in our private conduct will make sense to all of us. Moreover, it would be a form of tyranny to require that we generally act only on the shared reasons of justice throughout our lives rather than on the aims and ambitions that are uniquely our own. In a just society, individuals in their daily lives will decide from their own individual ethical perspectives what goals to pursue, including justice goals, within constraints set by the rights of others. There is no social consensus on this issue, so no particular view of the demands of justice promotion in ordinary life will be part of a conception of justice that all can accept (see generally Rawls 2005).