Search results for 'well-being' (try it on Scholar)

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  1.  88
    Ben Bramble (forthcoming). The Role of Pleasure in Well-Being. In Guy Fletcher (ed.), Routledge Handbook of the Philosophy of Well-Being. Routledge
    What is the role of pleasure in determining a person’s well-being? I start by considering the nature of pleasure (i.e., what pleasure is). I then consider what factors, if any, can affect how much a given pleasure adds to a person’s lifetime well-being other than its degree of pleasurableness (i.e., how pleasurable it is). Finally, I consider whether it is plausible that there is any other way to add to somebody’s lifetime well-being than by giving him some (...)
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  2.  89
    Antti Kauppinen (2015). Meaningfulness (Routledge Handbook of the Philosophy of Well-Being). In Guy Fletcher (ed.), Routledge Handbook of the Philosophy of Well-Being. Routledge
    This paper is an overview of contemporary theories of meaning in life and its relation to well-being.
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  3.  71
    Anthony Skelton (2015). Children's Well-Being: A Philosophical Analysis. In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-being. London 366-377.
    A philosophical discussion of children's well-being in which various existing views of well-being are discussed to determine their implications for children's well-being and a variety of views of children's well-being are considered and evaluated.
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  4.  66
    S. Andrew Schroeder (forthcoming). Health, Disability, and Well-Being. In Guy Fletcher (ed.), Routledge Handbook of Philosophy of Well-Being. Routledge
    Much academic work (in philosophy, economics, law, etc.), as well as common sense, assumes that ill health reduces well-being. It is bad for a person to become sick, injured, disabled, etc. Empirical research, however, shows that people living with health problems report surprisingly high levels of well-being - in some cases as high as the self-reported well-being of healthy people. In this chapter, I explore the relationship between health and well-being. I argue that although we have (...)
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  5.  45
    Daniel Groll (2015). Medicine & Well-Being. In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. Routledge
    The connections between medicine and well-being are myriad. This paper focuses on the place of well-being in clinical medicine. It is here that different views of well-being, and their connection to concepts like “autonomy” and “authenticity”, both illuminate and are illuminated by looking closely at the kinds of interactions that routinely take place between clinicians, patients, and family members. -/- In the first part of the paper, I explore the place of well-being in a paradigmatic clinical (...)
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  6.  44
    William Lauinger (2016). Well-Being in the Christian Tradition. In Guy Fletcher (ed.), Routledge Handbook of Philosophy of Well-Being.
    This paper discusses well-being in the Christian tradition.
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  7.  19
    Justin Tiwald (2015). Well-Being and Daoism. In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. Routledge 56-69.
    In this chapter, I explicate several general views and arguments that bear on the notion and contemporary theories of human welfare, as found in two foundational Daoist texts, the Daodejing and the Zhuangzi. Ideas drawn from the Daodejing include its objections to desire theories of human welfare and its distinction between natural and acquired desires. Insights drawn from the Zhuangzi include its arguments against the view that death is bad for the dead, its attempt to develop a workable theory of (...)
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  8.  87
    Ben Bramble (forthcoming). A New Defense of Hedonism About Well-Being. Ergo, an Open Access Journal of Philosophy.
    According to hedonism about well-being, lives can go well or poorly for us just in virtue of our ability to feel pleasure and pain. Hedonism has had many advocates historically, but has relatively few nowadays. This is mainly due to three highly influential objections to it: The Philosophy of Swine, The Experience Machine, and The Resonance Constraint. In this paper, I attempt to revive hedonism. I begin by giving a precise new definition of it. I then argue that the (...)
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  9. Brad Hooker (2015). The Elements of Well-Being. Journal of Practical Ethics 3 (1):15-35.
    This essay contends that the constitutive elements of well-being are plural, partly objective, and separable. The essay argues that these elements are pleasure, friendship, significant achievement, important knowledge, and autonomy, but not either the appreciation of beauty or the living of a morally good life. The essay goes on to attack the view that elements of well-being must be combined in order for well-being to be enhanced. The final section argues against the view that, because anything important (...)
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  10. Richard Kraut (2007). What is Good and Why: The Ethics of Well-Being. Harvard University Press.
    In search of good -- A Socratic question -- Flourishing and well-being -- Mind and value -- Utilitarianism -- Rawls and the priority of the right -- Right, wrong, should -- The elimination of moral rightness -- Rules and good -- Categorical imperatives -- Conflicting interests -- Whose good? The egoist's answer -- Whose good? The utilitarian's answer - Self-denial, self-love, universal concern -- Pain, self-love, and altruism -- Agent-neutrality and agent-relativity -- Good, conation, and pleasure -- "Good" and (...)
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  11.  49
    Eden Lin (2014). Pluralism About Well‐Being. Philosophical Perspectives 28 (1):127-154.
    Theories of well-being purport to identify the basic goods and bads whose presence in a person's life determines how well she is faring. Monism is the view that there is only one basic good and one basic bad. Pluralism is the view that there is either more than one basic good or more than one basic bad. In this paper, I give an argument for pluralism that is general in the sense that it does not purport to identify any (...)
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  12.  62
    Stephen E. Harris (2015). Demandingness, Well-Being and the Bodhisattva Path. Sophia 54 (2):201-216.
    This paper reconstructs an Indian Buddhist response to the overdemandingness objection, the claim that a moral theory asks too much of its adherents. In the first section, I explain the objection and argue that some Mahāyāna Buddhists, including Śāntideva, face it. In the second section, I survey some possible ways of responding to the objection as a way of situating the Buddhist response alongside contemporary work. In the final section, I draw upon writing by Vasubandhu and Śāntideva in reconstructing a (...)
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  13. William Lauinger (2013). The Missing-Desires Objection to Hybrid Theories of Well-Being. Southern Journal of Philosophy 51 (2):270-295.
    Many philosophers have claimed that we might do well to adopt a hybrid theory of well-being: a theory that incorporates both an objective-value constraint and a pro-attitude constraint. Hybrid theories are attractive for two main reasons. First, unlike desire theories of well-being, hybrid theories need not worry about the problem of defective desires. This is so because, unlike desire theories, hybrid theories place an objective-value constraint on well-being. Second, unlike objectivist theories of well-being, hybrid theories need (...)
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  14.  58
    William Lauinger (2015). A Framework for Understanding Parental Well-Being. Philosophia 43 (3):847-868.
    Is being a parent prudentially good for one – that is to say, does it enhance one’s well-being? The social-scientific literature is curiously divided when it comes to this question. While some studies suggest that being a parent decreases most people’s well-being, other studies suggest that being a parent increases most people’s well-being. In this paper I will present a framework for thinking about the prudential benefits and costs of parenthood. Four elements are central to this framework: (...)
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  15. Alex Voorhoeve (2014). Review of Matthew D. Adler: Well-Being and Fair Distribution. Beyond Cost-Benefit Analysis. [REVIEW] Social Choice and Welfare 42 (1):245-54.
    In this extended book review, I summarize Adler's views and critically analyze his key arguments on the measurement of well-being and the foundations of prioritarianism.
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  16. Jason Kawall (1999). The Experience Machine and Mental State Theories of Well-Being. Journal of Value Inquiry 33 (3):381-387.
    It is argued that Nozick's experience machine thought experiment does not pose a particular difficulty for mental state theories of well-being. While the example shows that we value many things beyond our mental states, this simply reflects the fact that we value more than our own well-being. Nor is a mental state theorist forced to make the dubious claim that we maintain these other values simply as a means to desirable mental states. Valuing more than our mental states (...)
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  17.  50
    Eden Lin (2016). The Subjective List Theory of Well-Being. Australasian Journal of Philosophy 94 (1):99-114.
    A subjective list theory of well-being is one that accepts both pluralism (the view that there is more than one basic good) and subjectivism (the view, roughly, that every basic good involves our favourable attitudes). Such theories have been neglected in discussions of welfare. I argue that this is a mistake. I introduce a subjective list theory called disjunctive desire satisfactionism, and I argue that it is superior to two prominent monistic subjectivist views: desire satisfactionism and subjective desire satisfactionism. (...)
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  18.  40
    Hugh Lacey (2016). Science, Respect for Nature, and Human Well-Being: Democratic Values and the Responsibilities of Scientists Today. Foundations of Science 21 (1):51-67.
    The central question addressed is: How should scientific research be conducted so as to ensure that nature is respected and the well being of everyone everywhere enhanced? After pointing to the importance of methodological pluralism for an acceptable answer and to obstacles posed by characterizing scientific methodology too narrowly, which are reinforced by the ‘commercial-scientific ethos’, two additional questions are considered: How might research, conducted in this way, have impact on—and depend on—strengthening democratic values and practices? And: What is thereby (...)
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  19.  8
    Hui Jin & Edward H. Spence (2016). Internet Addiction and Well-Being: Daoist and Stoic Reflections. Dao: A Journal of Comparative Philosophy 15 (2):209-225.
    This article explores the phenomenon of Internet addiction and its possible amelioration, from both Eastern and Western philosophical perspectives. Internet addiction is caused by the excessive use of the Internet and its resulting dependence, having negative effects on human well-being. The ideas of a key ancient Chinese Daoist thinker Zhuangzi 莊子 and his Western contemporaries, the Stoics, as viewed through the world, the things and beings in it, and their relationships, offer insights which may be used to alleviate these (...)
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  20.  88
    Robert A. Giacalone & Mark D. Promislo (2010). Unethical and Unwell: Decrements in Well-Being and Unethical Activity at Work. [REVIEW] Journal of Business Ethics 91 (2):275 - 297.
    Previous research on unethical business behavior usually has focused on its impact from a financial or philosophical perspective. While such foci are important to our understanding of unethical behavior, we argue that another set of outcomes linked to individual well-being are critical as well. Using data from psychological, criminological, and epidemiological sources, we propose a model of unethical behavior and well-being. This model postulates that decrements in well-being result from stress or trauma stemming from being victimized by, (...)
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  21.  5
    Rafi M. M. I. Chowdhury & Mario Fernando (2013). The Role of Spiritual Well-Being and Materialism in Determining Consumers' Ethical Beliefs: An Empirical Study with Australian Consumers. [REVIEW] Journal of Business Ethics 113 (1):61-79.
    A survey was conducted to investigate the relationship of Australian consumers’ lived (experienced) spiritual well-being and materialism with the various dimensions of consumer ethics. Spiritual well-being is composed of four domains—personal, communal, transcendental and environmental well-being. All four domains were examined in relation to the various dimensions of consumers’ ethical beliefs (active/illegal dimension, passive dimension, active/legal dimension, ‘no harm, no foul’ dimension and ‘doing good’/recycling dimension). The results indicated that lived communal well-being was negatively related to (...)
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  22.  16
    Mari Huhtala, Taru Feldt, Anna-Maija Lämsä, Saija Mauno & Ulla Kinnunen (2011). Does the Ethical Culture of Organisations Promote Managers' Occupational Well-Being? Investigating Indirect Links Via Ethical Strain. Journal of Business Ethics 101 (2):231-247.
    The present study had two major aims: first, to examine the construct validity of the Finnish 58-item Corporate Ethical Virtues scale (CEV; Kaptein in J Org Behav 29:923–947, 2008) and second, to examine whether the associations between managers’ perceptions of ethical organisational culture and their occupational well-being (emotional exhaustion and work engagement) are indirectly linked by ethical strain, i.e. the tension which arises from the difference in the ethical values of the individual and the organisation he or she works (...)
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  23.  56
    Valerie Tiberius (2014). How Theories of Well-Being Can Help Us Help. Journal of Practical Ethics 2 (2):1-19.
    Some theories of well-being in philosophy and in psychology define people’s well-being in psychological terms. According to these theories, living well is getting what you want, feeling satisfied, experiencing pleasure, or the like. Other theories take well-being to be something that is not defined by our psychology: for example, they define well-being in terms of objective values or the perfection of our human nature. These two approaches present us with a trade-off: The more we define (...) in terms of people’s psychology, the less ideal it seems and the less it looks like something of real value that could be an important aim of human life. On the other hand, the more we define well-being in terms of objective features of the world that do not have to do with people’s psychological states, the less it looks like something that each of us has a reason to promote. In this paper I argue that we can take a middle path between these two approaches if we hold that well-being is an ideal but an ideal that is rooted in our psychology. The middle path that I propose is one that puts what people value at the center of the theory of well-being. In the second half of the paper I consider how the value-based theory I describe should be applied to real life situations. (shrink)
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  24.  21
    Stephen M. Campbell (2016). The Concept of Well-Being. In Guy Fletcher (ed.), Routledge Handbook of Philosophy of Well-Being. Routledge
  25.  8
    Fukushima Shintaro (2016). Multilayered Sociocultural Phenomena: Associations Between Subjective Well‐Being and Economic Status. Zygon 51 (1):191-203.
    In this article, incoherent results of the associations between subjective well-being and economic status at multiple social levels are shown. Although individual-level positive associations are shown within developed countries, national-level associations disappear among developed countries. Group/area-level associations, meanwhile, do exist within Japanese societies. From these inconsistent phenomena, a sociocultural unit is proposed, within which well-being of people is collectively shared based on mutual reciprocity. The simple addition of social scientific results themselves cannot reconstruct the whole range of phenomena. (...)
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  26.  58
    Donald W. Bruckner (2013). Present Desire Satisfaction and Past Well-Being. Australasian Journal of Philosophy 91 (1):15 - 29.
    One version of the desire satisfaction theory of well-being (i.e., welfare, or what is good for one) holds that only the satisfaction of one's present desires for present states of affairs can affect one's well-being. So if I desire fame today and become famous tomorrow, my well-being is positively affected onlyif tomorrow, when I am famous, I still desire to be famous. Call this the present desire satisfaction theory of well-being. I argue, contrary to this theory, (...)
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  27. Guy Fletcher (2009). Rejecting Well-Being Invariabilism. Philosophical Papers 38 (1):21-34.
    This paper is an attempt to undermine a basic assumption of theories of well-being, one that I call well-being invariabilism. I argue that much of what makes existing theories of well-being inadequate stems from the invariabilist assumption. After distinguishing and explaining well-being invariabilism and well-being variabilism, I show that the most widely-held theories of well-being—hedonism, desire-satisfaction, and pluralist objective-list theories—presuppose invariabilism and that a large class of the objections to them arise because of it. (...)
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  28.  17
    Mario Fernando & Rafi M. M. I. Chowdhury (2010). The Relationship Between Spiritual Well-Being and Ethical Orientations in Decision Making: An Empirical Study with Business Executives in Australia. [REVIEW] Journal of Business Ethics 95 (2):211 - 225.
    The relationship between spiritual wellbeing and ethical orientations in decision making is examined through a survey of executives in organizations listed on the Australian Stock Exchange. The four domains of spiritual well-being, personal, communal, environmental and transcendental (Fisher, Spiritual health: its nature and place in the school curriculum, PhD thesis, University of Melbourne, 1998; Gomez and Fisher, Pers Individ Differ 35:1975–1991, 2003) are examined in relation to idealism and relativism (Forsyth, J Pers Soc Psychol 39(1): 175–184, 1980). Results reveal (...)
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  29.  4
    Nick Stauner, Julie J. Exline & Kenneth I. Pargament (2016). Religious and Spiritual Struggles as Concerns for Health and Well-Being. Horizonte 14 (41):48-75.
    People struggle with religion and spirituality in several ways, including challenges in trusting God, confronting supernatural evil, tolerating other perspectives on religion, maintaining moral propriety, finding existential meaning, and managing religious doubt. These religious and spiritual struggles relate to both physical and mental health independently of other religious and distress factors. Causality in this connection needs further study, but evidence supports many potential causes and moderators of the link between R/S struggle and health. These include personality, social, and environmental influences, (...)
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  30.  59
    M. Joseph Sirgy & Dong-Jin Lee (2008). Well-Being Marketing: An Ethical Business Philosophy for Consumer Goods Firms. [REVIEW] Journal of Business Ethics 77 (4):377 - 403.
    In this article we build on the program of research in well-being marketing by further conceptualizing and refining the conceptual domain of the concept of consumer well-being (CWB). We then argue that well-being marketing is a business philosophy grounded in business ethics. We show how this philosophy is an ethical extension of relationship marketing (stakeholder theory in business ethics) and is superior to transactional marketing (a business philosophy grounded in the principles of consumer sovereignty). Additionally, we argue (...)
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  31.  28
    Julien A. Deonna & Fabrice Teroni (2013). What Role for Emotions in Well-Being? Philosophical Topics 41 (1):123-142.
    It is striking that for each major theory of well-being, there exists a companion theory of the emotions. Thus, to classical hedonic views of well-being, there corresponds no less classical pure feeling views of the emotions; to desire views that conceive of well-being in terms of desire satisfaction, there corresponds a variety of theories approaching the emotions in terms of the satisfaction/frustration of desires; and finally, to so called objective list theories of well-being, there corresponds a (...)
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  32.  94
    H. E. Baber (2010). Worlds, Capabilities and Well-Being. Ethical Theory and Moral Practice 13 (4):377 - 392.
    Critics suggest that without some "objective" account of well-being we cannot explain why satisfying some preferences is, as we believe, better than satisfying others, why satisfying some preferences may leave us on net worse off or why, in a range of cases, we should reject life-adjustment in favor of life-improvement. I defend a subjective welfarist understanding of well-being against such objections by reconstructing the Amartya Sen's capability approach as a preferentist account of well-being. According to the proposed (...)
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  33.  66
    Aaron Smuts (2013). Painful Art and the Limits of Well-Being. In Jerrold Levinson (ed.), Suffering Art Gladly. Palgrave/ Macmillan
    In this chapter I explore what painful art can tell us about the nature and importance of human welfare. My goal is not so much to defend a new solution to the paradox of tragedy, as it is to explore the implications of the kinds of solutions that I find attractive. Both nonhedonic compensatory theories and constitutive theories explain why people seek out painful art, but they have troublesome implications. On some narrow theories of well-being, they imply that painful (...)
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  34.  29
    Douglas W. Portmore (2010). Ben Bradley, Well-Being and Death (Oxford: Clarendon Press, 2009), Pp. Xxi + 198. Utilitas 22 (4):500-503.
    Review of Ben Bradley's Well-Being and Death.
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  35.  74
    Alexander Sarch (2012). Multi-Component Theories of Well-Being and Their Structure. Pacific Philosophical Quarterly 93 (4):439-471.
    The ‘adjustment strategy’ currently seems to be the most common approach to incorporating objective elements into one's theory of well-being. These theories face a certain problem, however, which can be avoided by a different approach – namely, that employed by ‘partially objective multi-component theories.’ Several such theories have recently been proposed, but the question of how to understand their mathematical structure has not been adequately addressed. I argue that the most mathematically simple of these multi-component theories fails, so I (...)
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  36.  59
    Lorraine Besser-Jones (2008). Personal Integrity, Moraity, and Psychological Well-Being. Journal of Moral Philosophy 5 (3):361-383.
    Most moral theories purport to make claims upon agents, yet often it is not clear why those claims are ones that can be justifiably demanded of agents. In this paper, I develop a justification of moral requirements that explains why it is that morality makes legitimate claims on agents. This justification is grounded in the idea that there is an essential connection between morality and psychological well-being. I go on to suggest how, using this justification as a springboard, we (...)
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  37.  15
    Stephen Wood, Johan Braeken & Karen Niven (2013). Discrimination and Well-Being in Organizations: Testing the Differential Power and Organizational Justice Theories of Workplace Aggression. [REVIEW] Journal of Business Ethics 115 (3):617-634.
    People may be subjected to discrimination from a variety of sources in the workplace. In this study of mental health workers, we contrast four potential perpetrators of discrimination (managers, co-workers, patients, and visitors) to investigate whether the negative impact of discrimination on victims’ well-being will vary in strength depending on the relative power of the perpetrator. We further explore whether the negative impact of discrimination is at least partly explained by its effects on people’s sense of organizational justice, and (...)
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  38.  58
    William A. Lauinger (2013). The Strong-Tie Requirement and Objective-List Theories of Well-Being. Ethical Theory and Moral Practice 16 (5):953-968.
    Many philosophers with hedonistic sympathies (e.g., Mill, Sidgwick, Sumner, Feldman, Crisp, Heathwood, and Bradley) have claimed that well-being is necessarily experiential. Kagan once claimed something slightly different, saying that, although unexperienced bodily events can directly impact a person’s well-being, it is nonetheless true that any change in a person’s well-being must involve a change in her (i.e., either in her mind or in her body). Kagan elaborated by saying that a person’s well-being cannot float freely of (...)
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  39.  47
    Mick Power (2013). Well-Being, Quality of Life, and the Naïve Pursuit of Happiness. Topoi 32 (2):145-152.
    The pursuit of happiness is a long-enshrined tradition that has recently become the cornerstone of the American Positive Psychology movement. However, “happiness” is an over-worked and ambiguous word, which, it is argued, should be restricted and only used as the label for a brief emotional state that typically lasts a few seconds or minutes. The corollary proposal for positive psychology is that optimism is a preferable stance over pessimism or realism. Examples are presented both from psychology and economics that illustrate (...)
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  40.  48
    Bruno S. Frey & Jana Gallus (2013). Subjective Well-Being and Policy. Topoi 32 (2):207-212.
    This paper analyses whether the aggregation of individual happiness scores to a National Happiness Index can still be trusted once governments have proclaimed their main objective to be the pursuit—or even maximization—of this National Happiness Index. The answer to this investigation is clear-cut: as soon as the National Happiness Index has become a policy goal, it can no longer be trusted to reflect people’s true happiness. Rather, the Index will be systematically distorted due to the incentive for citizens to answer (...)
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  41.  47
    Frans Svensson (2011). Happiness, Well-Being, and Their Relation to Virtue in Descartes' Ethics. Theoria 77 (3):238-260.
    My main thesis in this article is that Descartes' ethics should be understood as involving a distinction between happiness and well-being. The distinction I have in mind is never clearly stated or articulated by Descartes himself, but I argue that we nevertheless have good reason to embrace it as an important component in a charitable reconstruction of his ethical thought. In section I, I present Descartes' account of happiness and of how he thinks happiness can (and cannot) be acquired. (...)
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  42.  75
    Raffaele Rodogno (2008). On the Importance of Well-Being. Ethical Theory and Moral Practice 11 (2):197-212.
    Many among philosophers and non-philosophers would claim that well-being is important in moral theory because it is important to the individual whose well-being it is. The exact meaning of this claim, however, is in need of clarification. Having provided that, I will present a charge against it. This charge can be found in the recent work of both Joseph Raz and Thomas Scanlon. According to the latter the concept of well-being plays an unimportant role in an agent’s (...)
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  43.  6
    Jessica Begon (2016). Athletic Policy, Passive Well-Being: Defending Freedom in the Capability Approach. Economics and Philosophy 32 (1):51-73.
    The capability approach was developed as a response to the ‘equality of what?’ question, which asks what the metric of equality should be. The alternative answers are, broadly, welfare, resources or capabilities. G.A. Cohen has raised influential criticisms of this last response. He suggests that the capability approach’s focus on individuals’ freedom – their capability to control their own lives – renders its view of well-being excessively ‘athletic’, ignoring benefits achieved passively, without the active involvement of the benefitted individual. (...)
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  44.  37
    Matthew D. Adler (2011). Well-Being and Fair Distribution: Beyond Cost-Benefit Analysis. Oxford University Press.
    This book addresses a range of relevant theoretical issues, including the possibility of an interpersonally comparable measure of well-being, or “utility” metric; the moral value of equality, and how that bears on the form of the social welfare function; social choice under uncertainty; and the possibility of integrating considerations of individual choice and responsibility into the social-welfare-function framework. This book also deals with issues of implementation, and explores how survey data and other sources of evidence might be used to (...)
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  45.  26
    M. Musalek (2013). Health, Well-Being and Beauty in Medicine. Topoi 32 (2):171-177.
    This paper aims at explicating the role of the connections and interactions between health, well being and beauty. The primary goal of all medical approaches, including the classic biomedical and humanistic or humane approaches, is to restore or create health, whereby medical approaches that include prevention go beyond the mere restoration of health to include the preservation of health. Equating well-being and thus health with a largely self-determined and joyful life, then not only does a healthy life become a (...)
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  46.  25
    Christopher A. Riddle (2013). Well-Being and the Capability of Health. Topoi 32 (2):153-160.
    In this paper, I argue that health plays a special role in the promotion of well-being within the capabilities approach framework. I do this by first presenting a scenario involving two individuals, both of whom lack access to only one capability. The first cannot secure the capability of bodily health due to an unhealthy lifestyle, whilst the second lacks access to bodily integrity due to a life of celibacy. Second, I explore these scenarios by assessing the nature of disadvantage (...)
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  47.  1
    Raffaele Rodogno (2014). Happiness and Well-Being: Shifting the Focus of the Current Debate. South African Journal of Philosophy 33 (4):433-446.
    The point of departure of this paper is the recently emphasised distinction between psychological theories of happiness, on the one hand, and normative theories of well-being, on the other. With this distinction in mind, I examine three possible kinds of relation that might exist between (psychological) happiness and (normative) well-being; to wit, happiness may be understood as playing a central part in (1) a formal theory of well-being, (2) a substantive theory of well-being or (3) as (...)
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  48.  6
    A. R. Singh (2010). Modern Medicine: Towards Prevention, Cure, Well-Being and Longevity. Mens Sana Monographs 8 (1):17.
    Modern medicine has done much in the fields of infectious diseases and emergencies to aid cure. In most other fields, it is mostly control that it aims for, which is another name for palliation. Pharmacology, psychopharmacology included, is mostly directed towards such control and palliation too. The thrust, both of clinicians and research, must now turn decisively towards prevention and cure. Also, longevity with well-being is modern medicine's other big challenge. Advances in vaccines for hypertension, diabetes, cancers etc, deserve (...)
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  49.  8
    John White (2002). Education, the Market and the Nature of Personal Well-Being. British Journal of Educational Studies 50 (4):442 - 456.
    A central aim of education has to do with the promotion of the pupil's and other people's well-being. Recent work by John O'Neill locates the strongest justification of the market in an individualistic preference-satisfaction notion of well-being. His own preference for an objective theory of well-being allows us to make a clear separation of educational values from those of the market. Problems in O'Neill's account suggest a third notion of well-being which better supports the separation mentioned.
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  50.  6
    Karin Dahlberg, Les Todres & Kathleen Galvin (2009). Lifeworld-Led Healthcare is More Than Patient-Led Care: An Existential View of Well-Being. [REVIEW] Medicine, Health Care and Philosophy 12 (3):265-271.
    In this paper we offer an appreciation and critique of patient-led care as expressed in current policy and practice. We argue that current patient-led approaches hinder a focus on a deeper understanding of what patient-led care could be. Our critique focuses on how the consumerist/citizenship emphasis in current patient-led care obscures attention from a more fundamental challenge to conceptualise an alternative philosophically informed framework from where care can be led. We thus present an alternative interpretation of patient-led care that we (...)
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