 Egalitarian theories of justice, including those most relevant to public health ethics, continue to be profoundly influenced by Rawls. (See Rawls 1971, and the entry on  John Rawls.)  Health does not figure prominently in Rawls’ celebrated theory and is not included by him as a social primary good. (Rawls 1971, 62) Other theorists have, however, pursued what they understand to be the implications of Rawls’s theory for health policy and public health. The most sustained and notable development of Rawlsian thought comes from Norman Daniels. Daniels argues that the value of health as it matters to justice can be found in its critical connection to Rawls’ principle of “fair equality of opportunity,” which for Rawls centers on social offices and positions. Daniels maintains that health is of special importance to this principle. On this view, enjoying health up to some threshold is integral for each to have a ‘normal opportunity range,’ or the array of life plans reasonable persons are likely to develop for themselves within a particular society (Daniels 2008, p. 43). Thus, Daniels attempts to account for the moral significance of health, including public health, in terms of its connection to opportunities rather than to welfare (Daniels 1985; 2001; 2008). In other words, on this sort of view, health is a matter of justice because of its integral role in allowing us or, in the case of ill health, preventing us from pursuing what we, as a matter of justice, should be able to pursue.