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Public reason arguments can be good or bad just like other arguments.

John Rawls

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John Rawls
Age: 81 †
Born: 1921
Born: February 21
Died: 2002
Died: November 24
Pedagogue
Philosopher
Political Scientist
University Teacher
Baltimore
Maryland
Rawls
John Bordley Rawls
Arguments
Argument
Public
Reason
Good
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Justice is the first virtue of social institutions.
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The natural distribution is neither just nor unjust nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts.
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A political conception just applies to the basic structure of a society, its institutions, constitutional essentials, matters of basic justice and property, and so on.
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Clearly when the liberties are left unrestricted they collide with one another.
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The principles of justice are chosen behind a veil of ignorance.
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The idea of public reason has to do with how questions should be decided, but it doesn't tell you what are the good reasons or correct decisions.
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An intolerant sect has no right to complain when it is denied an equal liberty... A person's right to complain is limited to principles he acknowledges himself.
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A society regulated by a public sense of justice is inherently stable.
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The idea of public reason isn't about the right answers to all these questions, but about the kinds of reasons that they ought to be answered by.
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Many of our most serious conflicts are conflicts within ourselves. Those who suppose their judgements are always consistent are unreflective or dogmatic.
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Citizens can have their own grounding in their comprehensive doctrines, whatever they happen to be.
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Now the good of political life is a great political good. It is not a secular good specified by a comprehensive doctrine like those of Kant or Mill. You could characterize this political good as the good of free and equal citizens recognizing the duty of civility to one another: the duty to give citizens public reasons for one's political actions.
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An intuitionist conception of justice is, one might say, but half a conception.
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No one deserves his greater natural capacity nor merits a more favorable starting place in society.
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Political philosophy is realistically utopian when it extends what are ordinarily thought to be the limits of practicable political possibility and, in so doing, reconciles us to our political and social condition. Our hope for the future of our society rests on the belief that the social world allows a reasonably just Society of Peoples.
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Of course, we know that not everyone agrees with assisted suicide, but people might agree that one has the right to it, even if they're not themselves going to exercise it.
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When the basic structure of society is publicly known to satisfy its principles for an extended period of time, those subject to these arrangements tend to develop a desire to act in accordance with these principles and to do their part in institutions which exemplify them
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A scheme is unjust when the higher expectations, one or more of them, are excessive. If these expectations were decreased, the situation of the less favored would be improved.
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The intolerant can be viewed as free-riders, as persons who seek the advantages of just institutions while not doing their share to uphold them.
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Religious faith is an important aspect of American culture and a fact of American political life.
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