 In part in response to Rawls, Amartya Sen pioneered an alternative approach to justice, which has as its central focus the ability and power of individuals – their capabilities – to reach states of valuable functioning or well-being. Capability theory is concerned with the freedom of individuals to pursue these states; the justice of social systems is to be judged by the extent to which this freedom to be and do is promoted for all, a distinctly egalitarian commitment. (See the entry on  the capability approach.)  The most prominent capability approach to justice, and one with direct relevance to public health, is that of Martha Nussbaum. Nussbaum identifies ten central human capabilities that a just society should make available to its citizens. Bodily health is included within the ten, as is life, which she defines as “being able to live to the end of a human life of normal length; not dying prematurely, or before one’s life is so reduced as to be not worth living” (Nussbaum 2006, 76). Health is understood as necessary or partly constitutive of human dignity or a flourishing human life. For Nussbaum and other capability theorists, the capability for health is thus of direct importance to justice, and not as it is for Daniels, for whom health is of strategic importance to fair opportunity.