 Those who adopt a more inclusive view of the constituency of public reason object that the normative content of public reason cannot be as determinate as Rawls suggests (e.g. Benhabib 2002, 108–112; Gaus 2011, 36–46; Habermas 1995, 126–131). On Habermas’s view, for example, the normative content of public reason is not something that is determined via philosophical analysis or argument. Rather, philosophy provides a set of ideal rules or guidelines for the conduct of public reasoning. The ideal guidelines for public reasoning would ensure that the discussion is inclusive, public, and free from any internal or external coercion, that anyone may raise a point that they believe is relevant to the topic at hand, that any participant is allowed to challenge the rules for agenda setting, and that discussion continues until a consensus is reached (Habermas 1996, 304–305). But on this account, the philosopher “leaves substantial questions that must be answered here and now to the more or less enlightened engagement of participants, which does not mean that philosophers may not also participate in the public debate, though in the role of intellectuals, not of experts” (Habermas 1995, 131). In a similar vein, Gaus suggests that without making controversial assumptions, or else idealizing the constituency of public reason in a way that excludes too much of the diversity to which public reason is meant to be the solution, the normative content of public reason is largely indeterminate, that is, many different possible rules can be justified as better than anarchy, but no philosophical argument or analysis can establish a determinate set of rules as being uniquely capable of meeting the test of public reason (Gaus 2011, 43–44). On his account, the content of public reason is given determinate content not by philosophical argument, nor necessarily by deliberation amongst real citizens, but rather via a path-dependent evolutionary process, whereby stable norms evolve and are selected by virtue of their capacity to make cooperative life possible.