 It is not part of our current project to criticize or defend the difference principle. We are, instead, simply going to highlight two facts about this principle. The first is that the principle does seem to place a significant constraint on the types and degrees of inequality that might be justifiable. The difference principle requires that all such inequalities of social primary goods must be justifiable to the representative worst-off party within society; appeals to utility, or to efficiency, or to other forms of social value simply will not suffice. The second thing to note is that this principle is taken by its author to apply only within the context of the domestic state. Rawls is explicit, in his theory, that his principles should be taken as only describing the nature of justice within the political society represented by a territorial state. When Rawls does deal with the issue of international justice, it is in a manner markedly less reformist than that with which he approaches domestic justice. Rawls argues that a just international regime would involve states agreeing to treat one another fairly in their mutual interaction—but that this fairness would not involve any sort of distributive consideration, or demand for economic justice. Indeed, Rawls argues that the principles to which states would agree would largely resemble those found in contemporary twentieth century international law. In contrast with the radical (or at least surprising) conclusions drawn domestically, Rawls argues that in international justice, there would be “no surprises” in the principles we ought to select (Rawls 1971: 378).