  Nonetheless, there is a certain tension between recognizing somebody as a legal rights holder and the idea of a full-fledged recognition order. The very idea of subjective rights allows persons to step out of all interpersonal relations and insist on their “right” whatever reasons might be raised against that by others (Menke 2009). Yet, in granting every subject the right to use their powers of reasons as they see fit, law recognizes their autonomous agency. It hereby takes into account the fact of reasonable pluralism. Although people might disagree with each other, toleration of the other’s dissenting opinion is then supposed to be grounded in equal respect (see Forst 2013) and not only a way of grudgingly settling for a modus vivendi. Nonetheless, theorists of recognition (within the Hegelian tradition) have warned that concentrating entirely on negative liberty without considering the wider social context in which such liberty is embedded and on which it depends might lead to social pathologies (Honneth 2014, ch. 4). With this warning they join communitarian voices. Thus, one necessary step is to secure the legitimacy of the legal order by ascribing equal democratic rights to all citizens. This recognizes them as being able to orient themselves toward the common good (and not only to their self-interest).