Charity begins at home, they say. But of course this does not mean that it ends there. It can and should extend way beyond home. The same might be said of respect for persons and their human rights. However, as I wish to argue in this article, justice begins at home and ends there. Or to put it in more theoretical terms, some fundamental forms of justice, particularly distributive justice, are essentially domestic. If that proposition is correct, some recent attempts to establish principles of global justice are conceptually misguided. Theories of justice in the past have been relatively mute as to the identity and the scope of the groups to which the principles of justice apply. The subject groups were often simply presupposed as given. Take classical Greek principles of justice: they were typically meant to regulate the life of the citizens of the polis, a well-defined group of people, consisting mainly of adult, free, Greek males. Minors, slaves, “barbarians” and women were thus left out, beyond the reach of the benefits (and sometimes the burdens) of “just treatment.” All in all, there was hardly any attempt to theoretically justify the boundaries of the relevant group within which justice held sway. The urge to extrapolate the idea of justice to the international sphere is, as its intergenerational analogue, a modern phenomenon (with the possible exception of Christian theology). Both attempts are associated with historical developments regarding the unprecedented control human beings have gained over the welfare of other people living far away, either in location or in time. Like birth control and environmental policies, which enable us to deeply affect the lives of future generations, mass movements of people, money, and ideas in our age of “globalization” make us much more responsible than ever in the past for the conditions of people on the other side of the globe. However, such attempts at global and intergenerational extensions of justice face serious theoretical obstacles. In this article, I shall leave aside justice to future generations and focus on the international parallel, which has also received much attention, particularly since Kant’s On Perpetual Peace. And I will do so from a contractarian approach, since individualism as a metaphysical assumption and the centrality of the will as a normative basis for political legitimation have become trademarks of liberalism and democracy.