 Hayek seems to worry that our sense of justice can make it harder for us to live together, and make progress together. To Hayek, if people cannot claim that a starting point is unjust, then whatever we do must be justified as an improvement, not as rectification. If there is no injustice needing rectification, then the improvement we have a right to strive for is pareto-improvement, or in any case, improvement by mutually acceptable means. By contrast, if (contra Rawls) the natural distribution were unjust, that would open the field to all of the zero-sum and negative-sum moves that people feel warranted in imposing on each other under the guise of being fair. The right to make such moves with other people’s money becomes an overwhelmingly lucrative political football, luring a society’s entrepreneurial talent into politics, where instead of creating new social capital, entrepreneurs spend their time inventing clever new ways of dividing it. (Rawls could note that money being in the possession of others does not entail that the money is rightfully theirs, but Hayek is doing social science here. Hayek would not deny the plain fact that people can and often do treat other people’s possessions as a political football, and sometimes even invent theories according to which they have a right to do so. Hayek is talking about the actual empirical cost of treating other people’s possessions as a political football, not the theoretical possibility.) 