Rawls introduces the idea of a well-ordered liberal society in the 1996 introduction to Political Liberalism. A liberal society is well-ordered when governed by one or another reasonable liberal political conception. Rawls says: “political liberalism is to be understood as a freestanding family of reasonable liberal political conceptions.” I discuss the main features of reasonable liberal conceptions within well-ordered liberal societies, and the centrality of the criterion of reciprocity. Liberal conceptions are not reasonable if they fail to impose any formal restrictions on permissible inequalities or fail to limit the effects of wealth on democratic politics. This includes not only libertarianism but also a wide range of classical and neo-liberal positions. None of these are reasonable according to Rawls’s criterion of reciprocity, and none satisfy his liberal principle of political legitimacy, since all permit and even encourage unrestricted inequalities and individuals’ unlimited accumulation of wealth and economic powers.

What did Plato mean when in Timaeus he characterised his account of the created world as an εἰκὼς μῦθος? The phrase is typically translated ‘a probable story’, ‘a likely tale’. Connotations that modern empiricist philosophy of science might attach to those expressions are misleading. Careful attention to the two terms Plato uses, and their resonances in previous Greek literature and thought, suggests instead the strikingly oxymoronic: ‘a rational/reasonable myth’. This is not, however, the reasonableness of deduction or of inference to the best explanation, but of the practical reasoning in which a supremely good designer would probably engage, assuming that he wanted to make his product as like himself as possible, but from materials with their own properties not of his making. Practical wisdom cannot aspire to the same standards of rigour as theoretical wisdom can. It can attempt only the most reasonable option given such constraints – as could any account of why that choice was made. Hence the importance of the Timaeus’ initial reminder of Socrates’ construction of a political order (witness the Republic), and its address to a company competent in politics as well as mathematics, interested no less in κόσμος as political order than in cosmology.