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us now flip to 2 essential Rawlsian critiques of the aptitude approach. Rawls has argued that the aptitude method entails a comprehensive notion of the good, in contrast to the political liberalism of justice as fairness (Rawls, 1988, p456; Sen, 1992, pp82–83). Rawls means that the potential method depends on a particular conception of the dear ends in life, and subsequently does not respect the many complete views of the good life that citizens of a plural society might endorse. Political liberalism, in distinction, claims to be truthful despite totally different comprehensive conceptions of the nice, and solely endorses rules of justice that citizens with diverse and conflicting comprehensive notions of the good can endorse as the results of an overlapping consensus. How can we discover out what such a good society would seem like? Rawls asks us to participate in a thought-experiment, what he calls the ‘unique position’. We are asked to step out of our current place in society, and plant ourselves in the original position, which is located behind a ‘veil of ignorance’. This veil takes away our information of our precise place in society, and any information about our sex, the color of our pores and skin, our social positioning, our career, our natural skills such as intelligence or energy, and so forth and so forth. We also have no idea our conception of the good life. The purpose for this is that Rawls doesn’t wish to develop a theory that is skewed in favour of one explicit notion of the good life. People
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