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However, this version of the objection fails.
In that case, this version of the objection does not get off the ground.
Here I outline a more sympathetic version of the objection by a fellow contractualist, T.M. Scanlon.
Allowing for such pockets of divine discretion does not provide backing for this version of the objection from arbitariness, but rather offers a premise for the other version of the objection from arbitrariness.
The most well-known version of the objection is pressed by Gaus (2011), against more standard Rawlsian conceptions of public justification.
A third version of the objection queries why controversial religious arguments, claims about the good life, or metaphysical arguments, are excluded from playing a role in public reason, but controversial arguments about justice or individual rights are not similarly excluded.
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(What exactly the disanalogies are differs in different versions of the objection.
(For discussion of other versions of the objection, see Chandler 1984 and Westmoreland 1996. Also see the entry on theological voluntarism).
(Note that the cross-object version of this objection cannot get off the ground if tropes are not transferable between objects, a view that is found in (Martin 1980), although Martin rejects trope primitivism since he posits substrata in addition to tropes).
One version of this objection points to the indeterminacy of the idea of ownership.
The difficulty for the human dignity version of this objection is to explain why the problematic feature of such research is best understood in terms of human dignity as opposed to moral status, autonomy, rights, and interests (Macklin 2003, DeGrazia 2007).
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com