 Equality is understood by Cohen as “socialist equality of opportunity” (distinct from bourgeois and left-liberal variants of equality of opportunity). He construes this in a luck egalitarian way, as seeking to correct for all unchosen disadvantage, disadvantage for which the agent herself cannot be held responsible, whether it reflects social or natural misfortune (2009a: 10–11). Community, on Cohen’s account, requires “that people care about, and, where necessary and possible, care for, one another, and, too, care that they care about one another” (2009a: 34–35). Meaningful community is put under strain when large inequalities obtain, and so this principle limits certain inequalities that the egalitarian principle alone would permit. Democracy can be understood as extending beyond the political, narrowly construed, to require that people have “broadly equal access to the necessary means to participate meaningfully in decisions” affecting their lives as members of society (Wright 2010: 12). Individual freedom is defended in a variety of increasingly demanding ways, from negative liberty, though non-domination, to the “real freedom” of having security, self-ownership, and the greatest possible opportunity to do whatever you might want to do (Van Parijs 1995: ch. 1). And self-realisation is seen as valuable (for reasons involving welfare and autonomy), even if considerations of feasibility and desirability require some scaling down of the classic Marxist requirement of “the full and free actualization and externalization of the powers and the abilities of the individual” (Elster 1989: 131).