  Consider clause (ii) first. It suggests that a person’s beliefs about the good can be bound up with her sense of identity. We might call these identity-constituting commitments. Other beliefs about the good may not be central to a person’s identity, call them peripheral commitments. The distinction is not sharp, and a commitment that is peripheral for one person may be identity-constituting for another. Still, while fluid, the distinction does seem to mark something important. Certain commitments are very tightly bound up with a person’s sense of who he is, while others are not. The present modest point is that, given Respect (2), respect for persons requires the state to respond in the right way to its citizens’ identity constituting commitments. It does not speak to the issue of how the state should respond to their peripheral commitments. Thus an appeal to Respect (2) would not explain why state action that favors disputed conceptions of the good that do not impugn the identity-constituting commitments of any of its citizens would be impermissible.