Introduction

Introduction

What does it mean to live a good life? Is it about being happy? Doing the right thing? Finding purpose? Or maybe all of the above? In philosophy, this question—What is a good life?—has been at the heart of reflection for thousands of years. It’s a deceptively simple question that opens up a world of debate. Is there one universal answer for everyone? Or does the good life look different depending on your culture, values, or life experiences?

Some philosophers argue that the good life is about happiness—not just the feel-good kind, but something deeper and more lasting. Aristotle, for example, believed that a good life meant eudaimonia, or flourishing: living in accordance with reason, developing virtue, and practicing good habits in community with others. It’s not just about feeling good, but about becoming good—someone who contributes meaningfully to the world around them. Others, like the Stoics, emphasize that even when life is hard, we can live well by cultivating inner strength and ethical clarity.

Then there are thinkers like John Stuart Mill, who argue that the good life is about maximizing happiness—not just for ourselves, but for the greatest number of people. His theory of utilitarianism challenges us to think socially: What actions lead to the most well-being? What kind of society makes that possible?

But the good life isn’t just about individual virtue or shared pleasure. It’s also about freedom and purpose. Some thinkers, like Voltaire, push us to question traditional values. Others ask us to look more closely at how our identities and experiences shape what we find meaningful. Is the good life something we discover—or something we build, step by step?

That question becomes especially urgent when we bring in social and political realities. W.E.B. Du Bois, in his moving essay “The Meaning of Progress,” asks us to consider how racism and injustice affect people’s ability to live full, dignified lives. Similarly, Martin Luther King Jr., in his Letter from Birmingham Jail, reminds us that true justice—and the good society—can’t wait. A good life, he argues, isn’t just about personal peace. It requires the courage to stand up for others and help build a more equitable world.

This chapter also explores alternative visions of flourishing. The Buddhist Four Noble Truths, for instance, suggest that life is marked by suffering—but that peace and wisdom can be found through compassion, mindfulness, and letting go of unhealthy attachments. And in more contemporary work, Christine J. Winter challenges mainstream ideas of sustainability by asking how disabled and chronically ill people fit into our visions of the future. Her call for degrowth and care-centered communities invites us to ask: Can we imagine a good life that isn’t based on endless productivity, but on justice, rest, and interdependence?

Finally, thinkers like John Dewey bring it all together by emphasizing that a good life isn’t just a private matter—it’s a public one. In The Public and Its Problems, Dewey argues that democracy itself is a way of life, one that depends on communication, education, and a shared commitment to solving problems together.

In short, this chapter is a journey through many visions of what it means to live well: ethically, joyfully, meaningfully, and in community. As we explore these ideas, we’ll keep asking: What kind of life is worth living? What kind of society helps people live well? And how do we create that world—together?