 Rawls’s Law of Peoples has been widely criticized since it does not allow for an original position agreement among all the world’s members but only among their societies’ representatives. Nor (a related criticism) does Rawls envision agreement upon a global principle of distributive justice, such as a global difference principle, nor even a global tax on more advantaged societies’ wealth or natural resources, to be redistributed to less advantaged societies (see, e.g., Beitz, 1999; Pogge 1989, 2007). These are complicated issues that cannot be addressed here. (For a defense of Rawls, see Freeman 2007a, ch. 8–9 and 2007b ch.10.) In general, Rawls’s positions on these issues are grounded on an assumption of the political and institutional bases of distributive justice, and the fundamental role of society and its basic social institutions in the development of our natural and moral capacities and in determining our characters, aims, and future prospects.