Common among these theories of justice is a tension between two equally important yet often opposing values: freedom and equality. A society in which all actors are completely free is likely to result in a significant amount of inequality, since individuals differ in their motivation to pursue wealth and will behave in ways that advance their own interests. Conversely, a society that is completely equal inhibits freedom, since individuals cannot behave in any way that causes them to be unequal to others — even if that unequal outcome is “earned” through hard work or skill.

Using veil-of-ignorance reasoning, Rawls introduced his own theory of distributive justice, known as “justice as fairness.” It has two parts: the greatest equal liberty principle and the difference principle. The greatest equal liberty principle affords all citizens equal rights and liberties to the fullest extent that’s compatible with others also having those liberties. Justice requires equal rights for every person.

The difference principle says that any social or economic inequalities that do exist in society should meet two conditions. First, they must be “attached to offices and positions open to all under conditions of fair equality and opportunity.” Social positions, such as jobs, should be open to everyone and allocated by merit. In other words, a person’s prospects for success should reflect their level of talent and willingness to use it, not their social class or background. And second, any inequality that does exist should maximize the benefit of the least well off. This is a profound principle. Under this principle, it’s acceptable that doctors earn more than janitors, because that compensation differential incentivizes doctors to pursue their careers and ensures that janitors (and everyone else) will receive quality care if they fall ill.

Rawls’ theory is nuanced, but in short, it’s unique in how it resolves the central tension between the competing demands of freedom and equality. By requiring that inequalities benefit the least advantaged, Rawls builds in a natural corrective to the rampant inequality that would otherwise emerge in a system that privileges freedom above all else.

This balance between freedom and equality makes Rawls’ theory compelling as a philosophical framework for the internet. It leaves space for builders to be rewarded for their contributions, which is necessary to foster incentives for smart, ambitious people to build in the ecosystem. At the same time, it places a burden on those builders — and the ecosystem as a whole — to build in a way that creates opportunity for less-advantaged participants.

How well does the current internet abide by Rawls’ principles? In many ways, the web2 internet has expanded and enhanced opportunity for a broad set of people and exists in closer accordance to Rawls’ difference principle than the pre-internet world. Before the internet, access to participation in various industries was limited by a handful of gatekeepers, ranging from movie studios to music labels. The internet and social media platforms made it possible for anyone to participate in content creation and distribution, and therefore enabled more creators to succeed.