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In this paper, the author has tried to describe the relationship between Rawls's concept of the person, social cooperation, & political education. Rawls precisely links political education with the liberal political outlook & not to life in general. Hence, the importance for his theory of the notion of "reasonable pluralism" & the reasonably disagreeing conceptions of a good life. The author has tried to show that, for Rawls, it is the concept of the reasonable individual that is the goal of political education, ie, the ability of a person to adopt the fundamental principles of justice as the conditions for social cooperation, while the "burdens of judgment" are the source & the framework of fundamental political virtues (toleration, respect, reciprocity, politeness, etc) that Rawls promotes & considers important for the idea of the public reason, ie, a sort of deliberative democracy, as well as for the very existence & stability of a political system. Thus, Rawls got involved in the debate on the conception of liberal virtues & the possibility of their political socialization & education. 30 References. Adapted from the source document.

Modus vivendi is Gray's political concept which he links to Hobbes' political theory whose purpose is to temporarily establish the coexistence of intransigent sides i.e. ways of life. In other words, modus vivendi is a solution aimed at limiting the scope of political insecurity in plural societies by providing the minimal content of coexistence. Since this is offered as a potential solution for contemporary societies marked by value-pluralist conflicts, the author looks into the probability of the successfulness of the modus vivendi concept of coexistence. The fact is that the modus vivendi has been criticized to be a concept that generates problems it does not provide answers to, such as the issue of stability & morality/justice. In Hobbes' traditional interpretation which Gray adopted, these are not the questions that the pluralist modus vivendi approach should provide answers for. The author, however, has adopted the argument according to which Hobbes & Rawls insist on an immediate political goal i.e. stability (peace) & justice. Gray's modus vivendi follows Hobbes' blueprint of the state of commodious life. The best example of common institutions created on assumption of modus vivendi toleration is European Union. References. Adapted from the source document.