  As will have been evident, in our presentation of the DRR, we have relaxed Rawls' stipulation, allowing for the legitimacy of appealing to only secular reasons that have their home in one or another comprehensive conception of the good. This might render the DRR vulnerable to the criticism that it invidiously and arbitrarily discriminates against religion.  But the Rawlsian 'public reason' alternative is also vulnerable to criticism.  It is not clear, for one thing, that the content of public reason will be rich enough to provide compelling reasons to support genuinely informative positions on matters of basic justice or constitutional essentials. Perhaps, for example, the claims that belong to public reason are only fairly sweeping ones that ascribe basic rights of various sorts but offer no guidance about how they should be weighed (see Quinn 1997, 149-52). Furthermore, it is unclear that appealing to public reason is the best way to respect one's fellow citizens. Perhaps, as Wolterstorff and Stout have argued, respect is better served both by explicitly disclosing to one's interlocutors the reasons one finds most persuasive (whatever they may be) and appealing to reasons that they might most find most persuasive, given their own commitments to one or another comprehensive perspective (see Wolterstorff 1997 and Stout 2004, Chs. 2-4).