Definitions of a Good Life

At all times, philosophers and thinkers have been pondering what the Good Life is. This concept is subjective and can differ for every person because everyone views the world through the lens of their own values, beliefs, and experiences. As for me, the Good Life is the one where you are happy and satisfied with yourself and what you bring into the world. It is a life where you have the inner balance and feel like you are doing the right thing at every given moment. This paper aims to discuss the concepts related to the idea of the Good Life and reflect on what our society should aspire to achieve.

The concept of the Good Life refers to a meaningful and fulfilled life and is interwoven with the concept of a good society, with developed structure, values, and culture. Greek philosophers Plato and Aristotle viewed morality, ethics, and flourishment as an integral part of the Good Life for each individual (Hobbs, 2018). Besides, Aristotle believed that people are hardwired to live in a polis or city; hence, he linked politics and social structure with ethics and moral choices (Hobbs, 2018). I agree with this idea and think that as a society, we should focus on growing together and making the world a better place. It can be achieved by managing resources wisely, maintaining sustainability, and providing equity and opportunities for everyone. The community where every individual is guided by morale and ethics is a key to the Good Life, and this is the state our society should aspire to achieve.

I believe our focus should be on sufficiency, equity, development, and improvement to ensure a good society and a good life. This perspective is consistent with the ideas discussed by O’Neill et al. (2018), who suggested strategies to enhance the quality of life and resource use within planetary boundaries. As per the World Health Organization, quality of life is “an individual’s perception of their position in life … in relation to their goals, expectations, standards and concerns” (as cited in Carlquist et al., 2017, p. 481). Therefore, it seems utopian to attempt to provide the Good Life for everyone as the concept is subjective. For instance, for me, it includes being healthy, feeling comfortable and satisfied with myself, working toward my goals, and continuously growing as a person. At the same time, another person might see the Good Life as one where their basic needs are covered. The view of the universal Good Life suggested by O’Neill et al. (2018) is idealistic. However, with sufficient quality of life, everyone can be closer to their concept of happiness and satisfaction.

Another important concept associated with the Good Life is progress and its impact on society. Progress refers to a movement toward a better state or a higher stage. In this regard, the desire for the Good Life prompts society to evolve and develop. Progress is often defined as economic growth; however, some researchers criticize this perspective. For example, according to Coccia & Bellitto (2018), “the concept is stratified in manifold factors and includes both positive and negative dimensions in society” (p. 1). In other words, several complex factors of social and psychological nature can influence human behavior and, in turn, human progress. I can’t entirely agree with such criticism as I believe that economic growth contributes significantly to the quality of life and should be viewed as one of the primary contributions to the Good Life. For example, providing nations with quality health care, education, and job opportunities is progress as it allows for the improvement of life for individuals and society as a whole. On the contrary, maintaining the same level of living standards cannot be viewed as progress since it does not mean upgrading to a higher stage.

The idea of the Good Life is based on human values, such as equality, equity, and opportunity. Eliminating opportunity gaps in education and jobs is critical to provide more people with a foundation for the Good Life (Jonas & Yacek, 2018). I support this idea even though the ultimate equality seems unachievable in the real world. Nevertheless, we should value freedom and independence, assisting others in order to create a healthier society. Similarly, racial, ethnic, and gender equality needs to be provided, and people need to be protected from violence. I believe that the promotion of social and environmental justice is crucial for ensuring equal treatment for people and the good society.

In this regard, understanding the importance of concepts like progress, equity, and development contributed to my intention to enroll in my degree in Social Science Psychology. I believe that the program will help me develop a better understanding of the diversity and complexity of our society and the world where we live. Thus, I will be able to apply my knowledge to contribute to welfare promotion.

To sum up, different perspectives on the Good Life and ideas related to it are discussed in this paper. Every individual needs to determine their values and aspirations since they largely define a person’s view of the Good Life. A mindful and tolerant approach to organizing our society can help us consider different perspectives of happiness and provide people with equity and opportunities for growth.

References

Carlquist, E., Ulleberg, P., Delle Fave, A., Nafstad, H. E., & Blakar, R. M. (2017). Everyday understandings of happiness, good life, and satisfaction: Three different facets of well-being. Applied Research in Quality of Life, 12(2), 481-505.

Coccia, M., & Bellitto, M. (2018). Human progress and its socioeconomic effects in society. Journal of Economic and Social Thought, 5(2), 160-178. Web.

Hobbs, A. (2018) Philosophy and the good life. Journal of Philosophy in Schools, 5(1), 20-37.

Jonas, M. E., & Yacek, D. W. (2018). Nietzsche’s philosophy of education: Rethinking ethics, equality and the good life in a democratic age. Routledge.

O’Neill, D. W., Fanning, A. L., Lamb, W. F., & Steinberger, J. K. (2018). A good life for all within planetary boundaries. Nature Sustainability, 1(2), 88-95.

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