 So, both Richardson and Forst try to situate domination within a broader, essentially normative phenomenon, the power to place others under [supposed] duties or the power to affect what others regard as justified. What, then, makes domination distinct and unjust? For both Richardson and Forst, domination involves a violation of our rights relative to the normative domain. Dominators claim authority or power within the space of reasons that properly belongs to the dominated. Domination is power unbound by the moral standing of its victims as co-authors of the norms that bind them. For Richardson, who focuses specifically on power in the political context, the arbitrariness of normative power manifests itself along several moralized dimensions: dominating power fails to express “fair” deliberative processes among “free and equal citizens” that respect “fundamental rights and liberties” (2002: 52). The slave master dominates because he takes for himself a power that belongs properly to his slaves: we have a moral right to decide together what our political rights and duties will be. He is able to do this because his role as a master of slaves has institutional support. If one of his slaves runs away, he can call on the state to track the slave down and return them. This is how real dominators are distinct from deluded claimants to normative power. Imagine a mob boss who comes to believe that he speaks for God. He might believe that he has a power to create rights and duties; even so, without social and legal backing analogous to what a tyrant or slave master or patriarch can depend on, the mob boss will not succeed even in creating illegitimate rights and duties—and so will fail to dominate on a theory like Richardson’s. 