 There is sometimes a tendency in the literature to equate the normative concept of legitimacy with justice. Some explicitly define legitimacy as a criterion of minimal justice (e.g. Hampton 1998; Buchanan 2002). Unfortunately, there is sometimes also a tendency to blur the distinction between the two concepts, and a lot of confusion arises from that. Someone might claim, for example, that while political authorities such as states are often unjust, only a just state is morally acceptable and legitimate in this sense. The emerging literature on realist political theory criticizes this tendency to blur the distinction between legitimacy and justice (e.g. Rossi and Sleat 2015), diagnosing it as a sign of misplaced “political moralism” (Williams 2005). Rawls (1993, 1995) clearly distinguishes between the two concepts, of course. In his view, while justice and legitimacy are related—they draw on the same set of political values—they have different domains and legitimacy makes weaker demands than justice (1993: 225; 1995: 175ff.). A state may be legitimate but unjust, but the converse is not possible. Pettit (2012: 130ff) distinguishes more sharply between the two concepts. According to Pettit, a state is just if it imposes a social order that promotes freedom as non-domination for all its citizens. It is legitimate if it imposes a social order in an appropriate way. A state that fails to impose a social order in an appropriate way, however just the social order may be, is illegitimate. Vice versa, a legitimate state may fail to impose a just social order.