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W~ll-bemg ~ harm of different people. It can explain the diversity within the unity. 10t be ~ood ~or an artist, or for. a priest. Interests do this too, but Without involving the problematic aspects of the desire theory. rthat ~e mteres~s behind the desire are satisfied. If I need more beauty in my life, then it is not so important that I obtain exactly the beautiful things I want, but rather that there is more beauty in my life. 77 Happiness 4) The fourth point is that the objects of desire, the things we want, do not necessarily express well the interest behind the desire.

In conceptualizing this element, we must go beyond the preferencefunctions of economics, for otherwise we fall back into a desire theory. Instead of characterizing this element in terms of what a person wants or prefers, we needa framework that can explain why people want what they do. 75 Happiness Happiness Our motivational make-up cannot be entirely irrelevant to our well-being. The fact that we are broadly socially motivated creatures is surely relevant to what a good life and harm is for us, even if that cannot be spelled out directly and specifically in terms of what a person wants (or would want under certain conditions).

We are not merely instruments. 3. Therefore, the meaning of life is not to serve God's goals. 55 The Purpose of Goals The Purpose of Goals The claim I have been urging in this chapter is slightly different from Kant's and Hepburn's. My point is that we should not conceive of non-instrumental value as an aim or goal. It is a mistake to confuse the means/ends distinction with the instrumentally/non-instrumentally valuable distinction. This point does not depend on how we understand morality. Instrumentalizing activities, regarding them as mere means to goals, is form of depreciating one's life and ultimately oneself, because mere means are only costs that should be minimized.

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