 This entry is an introduction to the development of this dialogue. It is, perhaps, appropriate to start with some limitations. This entry will discuss only the distributive aspects of international justice, rather than on all aspects of international relations and institutions that might be morally important. Philosophical discussion of global justice has become sufficiently rich and complex that it is no longer possible to discuss all the various threads of this discussion in one entry (see Chatterjee [2011] for a more encyclopedic discussion of the various debates within global justice). This entry will, accordingly, pass over such important topics as fairness in trade (Risse &amp; Wollner 2019; James 2012; Wenar 2010; Kurjanska &amp; Risse 2008); immigration (Blake forthcoming; D. Miller, 2016; Carens 2013; Wellman &amp; Cole 2011; Carens 1987 [1995]); and gender (Kristof &amp; WuDunn 2009; Jaggar 2005; Nussbaum 2000). The fact that we do not discuss these topics should not be read as implying their irrelevance; on the contrary, they are enormously important for any adequate theory of global justice, and deserve more attention than we can provide here. This entry will, moreover, discuss writings primarily within the tradition of liberal egalitarianism. Thinkers of a radical or a Marxist bent have had things to say about international justice, too, but these writings are here largely ignored (see Kohn 2010, Humphrey 2010, and Goto-Jones 2010 in Bell 2010, for discussions of these topics). The entry is, finally, focused almost exclusively on fairly recent writings. The reason for this is the simple fact, noted above, that international justice has been a central research topic only in recent years. This is emphatically not to say that less recent philosophers have not had important things to say about international justice: Immanuel Kant’s idea of a foedus pacificum continues to exert a strong influence over modern philosophical thought, for example, as does Mill’s liberal nationalism (Kant 1795; Mill 1859). The modern period, too, has seen some sustained discussion of global wealth and poverty, most notably in Peter Singer’s discussion of the ethics of global famine relief (Singer 1972; see also Singer 2002). Nevertheless, the modern dialogue about international distributive justice can be largely traced to the initial publication of John Rawls’s A Theory of Justice in 1971, and the prehistory of these ideas can be largely omitted in the present context.