Utilitas 18 (4):400-414 (2006)

Joseph Raz
Columbia University
Stephen Darwall's understanding of what kind of life is a good life, good for the person whose life it is, belongs in the same family as, among others, Scanlon's and mine. It is a family of views about well-being which descends from Aristotle, and Darwall has much of interest to say about the good life, and particularly about Aristotle's views on the subject. Many of the observations central to his position seem to me cogent, and are shared by other writers. These include three important propositions: 1. that a good life, one which is good for those whose life it is, is not necessarily the same as a life which they think is good for them, nor does it necessarily consist in their desires being satisfied, nor in the satisfaction of any subset of their desires . 2. that people aim or intend to do what is worth doing, to have relationships worth having, and engage in goals worth pursuing, and so on, and that all of these, and their combination, are distinct from having a good life , and 3. that what makes the well-being of people worth pursuing, to the extent that it is, what provides reasons for those same people and for others to protect or promote it, is that people are valuable in themselves
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DOI 10.1017/s0953820806002184
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Resisting Buck-Passing Accounts of Prudential Value.Guy Fletcher - 2012 - Philosophical Studies 157 (1):77-91.
Reasons as the Unity Among the Varieties of Goodness.Richard Rowland - 2015 - Pacific Philosophical Quarterly 96 (3):n/a-n/a.
Reasons as the Unity Among the Varieties of Goodness.Richard Rowland - 2016 - Pacific Philosophical Quarterly 97 (2):200-227.

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