 Luck that does not affect a person’s interests is irrelevant from the point of view of justice. But luck that does—whether the interests are characterized in terms of welfare, resources, opportunities, capabilities to achieve functionings, or in some other way—certainly seems relevant. People who end up less well (or better) off than others as a result of luck often ask “Why me?” (Otsuka 2004, 151–152). For instance, many affluent people, reflecting on the situation of people in developing countries, would be inclined to think that it is simply the latter’s bad luck to have been born in poor countries. They would further assume that it is their own good luck to have been born in affluent countries, that they do not deserve their favorable starting position, and that this makes the inequality unjust. If those who live in developing countries were in the situation they find themselves in through their own fault, and not victims of bad luck, no question of distributive justice would arise. But they are not, and it seems unfair and unjust that some people’s prospects are worse than others’ simply in virtue of birthplace (Caney 2005, 122; for opposing considerations see Miller 2007, 56–75). The underlying assumption seems to be that luck-affected differential standings are morally undesirable or unjust (Arneson 1989, 85; Tan 2012, 149–185; Temkin 1993, 200); but this assumption calls for philosophical clarification. Given the pervasiveness of luck, such clarification appears to be required whenever people end up unequally well off.