 Rawls’s and other ideal theories recently have been criticized as unnecessary to address injustice (Sen 2009, Appiah 2017), or as unrealistic, unduly demanding, and not relevant to the kinds of persons we really are or to our non-ideal circumstances (Gaus 2016, Schmidtz 2018); or ideal theory is said to be distracting, ideological, irrelevant to, or incapable of addressing past and enduring racial and other injustices in our society (Mills 2016). Some of these arguments are motivated by political conservatism or pessimism about human capacities for change (Gaus 2016, Schmidtz 2018). Others are motivated by an alternative account of the impartial point of view that involves consequentialist ranking of the justice of states of affairs instead of agreement on general principles of justice for the basic structure (Sen 2009); and some arguments against ideal theory are accompanied by claims of Rawls’s purported indifference and refusal to seriously address questions of corrective justice for past and continuing injustices against racial and other minorities (Mills 2016). These are complex criticisms and the debate over ideal theory warrants far more discussion than can be given here. (See Simmons 2010 on Rawls, and Stemplowska &amp; Swift 2012 more generally for helpful discussions of ideal theory.)