 But it is the Kantian brand of liberalism that places autonomy of persons at center stage. Rawls’s Theory of Justice was seen as the contemporary manifestation of this Kantian approach to justice, where justice was conceived as those principles that would be chosen under conditions of unbiased rational decision-making (from behind the veil of ignorance). The original position where such principles would be chosen was said by Rawls to mirror Kant’s Categorical Imperative. That is, it is a device in which persons can choose principles to impose upon themselves in a way which is independent of contingencies of social position, race, sex, or conception of the good (Rawls 1971, 221–27). But as is well known, the Kantian foundations of Rawls’s theory of justice rendered it vulnerable to the charge that it was inapplicable to those populations (all modern populations in fact) where deep moral pluralism abounds. For under such conditions, no theory of justice which rests on a metaphysically grounded conception of the person could claim full allegiance from members of a population whose deep diversity causes them to disagree about metaphysics itself, as well as about moral frameworks and conceptions of value related to it. For this reason, Rawls developed a new (or further developed) understanding of the foundations of his version of liberalism, a political conception (Rawls 1993).