 Second, and partly as a consequence of this conceptualization of international justice, Rawls does not attempt to derive complete principles of international and global justice. Rather, he describes principles that ought to regulate the foreign policy of a liberal people (Rawls 1999a: 9–10). Thus, when Rawls says, for example, that some non-democratic peoples are sufficiently well-ordered to be worthy of full membership in the society of peoples, he is arguing that democratic peoples may not use political power or pressure to change them—not that non-democratic but well-ordered peoples are ideal or beyond moral criticism. Furthermore, he argues that the ideal case of international justice is a world composed entirely of well-ordered peoples whose interactions are governed by a set of moral principles. The account is then extended to cover various non-ideal cases: societies burdened by poverty and failing institutions or rogue states that wage aggressive war. What constitutes a minimally just or well-ordered people is a matter of immense controversy, but the broader conceptual point is unchanged: Rawls conceives of international justice as being ideally about the interactions of morally justified, centralized territorial polities.