Libertarians also have good reason to recognize the importance of two other kinds of redistribution: redistribution understood as the predictable and desirable outcome of the maintenance of a freed market, and redistribution as a matter of corrective justice.. We can call these kinds of redistribution transactional and rectificational.
Transactional redistribution is just a description of what happens in a genuinely freed market. Markets undermine privilege. Without the protection afforded by monopoly privileges (including patents and copyrights), subsidies, tariffs, restrictions on union organizing, protections for long-term ownership of uncultivated property, and so forth, members of the power elite, forced to participate along with everyone else in the process of voluntary cooperation that is the freed market, will tend to lose ill-gotten gains..
The means of transactional redistribution is the market. The direct agents are ordinary market actors, while those responsible for the elimination of statist privileges that distort the market and prop up the wealth of the power elite are the indirect agents. The rationales for transactional redistribution include the value of freedom and the injustice of the privileges transactional redistribution corrects.
People deserve compensation for the losses they have suffered at the hands of those who prefer the political to the economic means of acquiring wealth. It is obviously not possible to correct all historical injustices. But when those injustices have systematically benefited some identifiable groups at the expense of others, radical correction is possible and entirely warranted. That’s why Murray Rothbard argued that slaves should be entitled to the plantation land on which they worked: their putative “owners” had not used their own labor, or the labor of free people cooperating with them, to cultivate the land; rather, those who cultivated it for the members of the plantocracy did so at gunpoint. Thus, the land was reasonably regarded as unowned prior to the cultivating work of the slaves, who should have been treated as, in effect, homesteading it — and who obviously deserved compensation for the theft of their labor by their “owners.”