 In fact it will be useful to narrow the focus further to a particular family of theories of distributive justice—namely, those involving an end-result principle of justice (Nozick 1974, 153–155). End-result principles entail that one can judge whether a certain distribution of goods is desirable without knowing how it came about. The following are well-known principles of this kind and/or theories giving a central role to them. (a) Crude egalitarianism, given which it is bad or unjust if some people are worse off than others. (b) Crude sufficientarianism, given which it is bad or unjust if some people do not have enough of whatever is the relevant currency of distributive justice (Frankfurt 1988, 134–158; see also Axelsen and Nielsen 2015; Casal 2007; Huseby 2010; Shields 2012). (c) Prioritarianism, given which we should maximize the sum of welfare that is weighted to ensure that benefits at lower levels of welfare have more weight than those at higher levels (Holtug 2010, 202–243). (d) The difference principle, given which it is unjust if the worst off are less well off than they could be. (Strictly speaking, Rawls himself says that the difference principle applies to the basic structure of society (Scheffler 2006, 102–110; compare Cohen 2000, 134–147; Cohen 2008, 116–180), so for Rawls it applies only indirectly to outcomes. On this understanding, the difference principle is not, in any straightforward sense, an end-state principle. Here we prefer to treat the difference principle as one that applies directly to outcomes. Many observers handle the difference principle this way, and some subscribe to such a principle on merit, regardless of whether it should be labeled “the difference principle.” Some writers, such as G. A.  Cohen, think that Rawls ought to understand his principle in this way, in view of the principle’s rationale.) Finally, there is (e) utilitarianism, given which we should maximize the sum of welfare.