   Second, liberal critics of the standard view lay down constraints on the manner in which citizens arrive at their political commitments (see Eberle 2002, Weithman 2002, and Wolterstorff 1997, 2012a). So, for example, each citizen should abide by certain epistemic requirements: precisely because they ought not to support coercive laws that violate the requirements of justice and the common good, citizens should take feasible measures to determine whether the laws they support are actually just and good. In order to achieve that aim, citizens should search for considerations relevant to the normative propriety of their favored laws, weigh those considerations judiciously, listen carefully to the criticisms of those who reject their normative commitments, and be willing to change their political commitments should the balance of relevant considerations require them to do so. Again, liberal critics deny that even the most conscientious and assiduous adherence to such constraints precludes citizens from supporting coercive laws that require a religious rationale. No doubt, those who support coercive laws that require a religious rationale might do so in an insular, intransigent, irrational, or otherwise defective manner. But they need not do so and, thus, their religiously-grounded support for coercive laws need not be defective.