input: Rawls derives two principles of justice from the original position. The first of these is the Liberty Principle, which establishes equal basic liberties for all citizens. 'Basic' liberty entails the (familiar in the liberal tradition) freedoms of conscience, association and expression as well as democratic rights; Rawls also includes a personal property right, but this is defended in terms of moral capacities and self-respect, rather than an appeal to a natural right of self-ownership (this distinguishes Rawls's account from the classical liberalism of John Locke and the libertarianism of Robert Nozick).  Rawls argues that a second principle of equality would be agreed upon to guarantee liberties that represent meaningful options for all in society and ensure distributive justice. For example, formal guarantees of political voice and freedom of assembly are of little real worth to the desperately poor and marginalized in society. Demanding that everyone have exactly the same effective opportunities in life would almost certainly offend the very liberties that are supposedly being equalized. Nonetheless, we would want to ensure at least the "fair worth" of our liberties: wherever one ends up in society, one wants life to be worth living, with enough effective freedom to pursue personal goals. Thus participants would be moved to affirm a two-part second principle comprising Fair Equality of Opportunity and the famous (and controversial) difference principle. This second principle ensures that those with comparable talents and motivation face roughly similar life chances and that inequalities in society work to the benefit of the least advantaged.  Rawls held that these principles of justice apply to the "basic structure" of fundamental social institutions (such as the judiciary, the economic structure and the political constitution), a qualification that has been the source of some controversy and constructive debate (see the work of Gerald Cohen).  Rawls further argued that these principles were to be 'lexically ordered' to award priority to basic liberties over the more equality-oriented demands of the second principle. This has also been a topic of much debate among moral and political philosophers.  Finally, Rawls took his approach as applying in the first instance to what he called a "well-ordered society ... designed to advance the good of its members and effectively regulated by a public conception of justice". In this respect, he understood justice as fairness as a contribution to "ideal theory", the determination of "principles that characterize a well-ordered society under favorable circumstances". Much recent work in political philosophy has asked what justice as fairness might dictate (or indeed, whether it is very useful at all) for problems of "partial compliance" under "nonideal theory".

Answer this question "What is the Liberty Principle?"
output: establishes equal basic liberties for all citizens.

Question: Bruno Latour (French: [latuR]; born 22 June 1947) is a French philosopher, anthropologist and sociologist. He is especially known for his work in the field of science and technology studies (STS). After teaching at the Ecole des Mines de Paris (Centre de Sociologie de l'Innovation) from 1982 to 2006, he became Professor at Sciences Po Paris (2006-2017), where he was the scientific director of the Sciences Po Medialab. He retired from several university activities in 2017.

After his early career efforts, Latour shifted his research interests to focus on laboratory scientists. Latour rose in importance following the 1979 publication of Laboratory Life: the Social Construction of Scientific Facts with co-author Steve Woolgar. In the book, the authors undertake an ethnographic study of a neuroendocrinology research laboratory at the Salk Institute. This early work argued that naive descriptions of the scientific method, in which theories stand or fall on the outcome of a single experiment, are inconsistent with actual laboratory practice.  In the laboratory, Latour and Woolgar observed that a typical experiment produces only inconclusive data that is attributed to failure of the apparatus or experimental method, and that a large part of scientific training involves learning how to make the subjective decision of what data to keep and what data to throw out. Latour and Woolgar argued that, for untrained observers, the entire process resembles not an unbiased search for truth and accuracy but a mechanism for ignoring data that contradicts scientific orthodoxy.  Latour and Woolgar produced a highly heterodox and controversial picture of the sciences. Drawing on the work of Gaston Bachelard, they advance the notion that the objects of scientific study are socially constructed within the laboratory--that they cannot be attributed with an existence outside of the instruments that measure them and the minds that interpret them. They view scientific activity as a system of beliefs, oral traditions and culturally specific practices-- in short, science is reconstructed not as a procedure or as a set of principles but as a culture. Latour's 1987 book Science in Action: How to Follow Scientists and Engineers through Society is one of the key texts of the sociology of scientific knowledge in which he famously wrote his Second Principle as follows: "Scientist and engineers speak in the name of new allies that they have shaped and enrolled; representatives among other representatives, they add these unexpected resources to tip the balance of force in their favor."  Some of Latour's position and findings in this era provoked vehement rebuttals. Gross and Leavitt argue that Latour's position becomes absurd when applied to non-scientific contexts: e.g., if a group of coworkers in a windowless room were debating whether or not it were raining outside and went outdoors to discover raindrops in the air and puddles on the soil, Latour's hypothesis would assert that the rain was socially constructed. Similarly, philosopher John Searle argues that Latour's "extreme social constructivist" position is seriously flawed on several points, and furthermore has inadvertently "comical results."

Using a quote from the above article, answer the following question: did he have more critics
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Answer:
John Searle argues that Latour's "extreme social constructivist" position is seriously flawed on several points, and furthermore has inadvertently "comical results."