 Finally, at the third stage, as individuals come to realize how the institutions regulated by the principles of justice promote their good and the good of their fellow citizens, they become attached to these principles and develop a desire to apply and to act in accordance with them. Like the major institutions of Aristotle’s ideal polis, the institutions regulated by Rawls’s two principles of justice have as their aim to promote citizens’ good by providing the social bases of individuals’ self-worth (Rawls’s primary good of “self-respect”). The provision of equal liberties in accordance with the first principle of justice enables citizens to form the associations in which their common aims and ideals can be pursued. As we have seen, these associations are necessary for self-respect to be produced and maintained. The guarantee of the fair value of political liberty, along with fair equality of opportunity under Rawls’s second principle of justice, prevent excessive accumulation of property and wealth and maintain equal opportunity of education for all, enabling everyone with similar motivation and ability to have roughly equal prospects of culture and achievement (1999a, 63). Taken together, these two principles ensure that persons have reasonable hopes of achieving their aims. Finally, the difference principle serves to ensure everyone a decent standard of living, no matter what individual citizens’ social position, natural talents, or fortune may be. The difference principle, Rawls writes, corresponds to the “idea of not wanting to have greater advantages unless this is to the benefit of others who are less well off” (1999a, 90). In these various ways, the two principles, in combination, amount to a publicly acknowledged recognition that each citizen has equal worth.