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Different political views, even if they're all liberal, in the sense of supporting liberal constitutional democracy, undoubtedly have some notion of the common good in the form of the means provided to assure that people can make use of their liberties, and the like.

John Rawls

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John Rawls
Age: 81 †
Born: 1921
Born: February 21
Died: 2002
Died: November 24
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Justice as fairness provides what we want.
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[E]ach person is to have an equal right to the most extensive basic liberty compatible with a similar liberty for others.
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At best the principles that economists have supposed the choices of rational individuals to satisfy can be presented as guidelines for us to consider when we make our decisions.
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A society regulated by a public sense of justice is inherently stable.
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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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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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The fundamental criterion for judging any procedure is the justice of its likely results.
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Liberal constitutional democracy is supposed to ensure that each citizen is free and equal and protected by basic rights and liberties.
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Religious faith is an important aspect of American culture and a fact of American political life.
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The good of political life is the good of free and equal citizens recognizing the duty of civility to one another and supporting the institutions of a constitutional regime.
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Justice is the first virtue of social institutions.
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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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A political conception covers the right to vote, the political virtues, and the good of political life, but it doesn't intend to cover anything else.
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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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The extreme nature of dominant-end views is often concealed by the vagueness and ambiguity of the end proposed.
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Clearly when the liberties are left unrestricted they collide with one another.
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An intuitionist conception of justice is, one might say, but half a conception.
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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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