section_path: Theories of the intrinsically good/Welfarist theories/Subjective theories of well-being
section_name: Subjective theories of well-being
paragraph_text: Subjective theories of well-being
  
  It is difficult to figure out where an immaterial trait such as "goodness" could reside in the world. A counterproposal is to locate values inside people. Some philosophers go so far as to say that if some state of affairs does not tend to arouse a desirable subjective state in self-aware beings, then it cannot be good.
  
  Most philosophers who think goods have to create desirable mental states also say that goods are experiences of self-aware beings. These philosophers often distinguish the experience, which they call an intrinsic good, from the things that seem to cause the experience, which they call "inherent" goods.
  
  Some theories describe no higher collective value than that of maximizing pleasure for individual(s). Some even define goodness and intrinsic value as the experience of pleasure, and bad as the experience of pain. This view is called hedonism, a monistic theory of value. It has two main varieties: simple, and Epicurean.
  
  Simple hedonism is the view that physical pleasure is the ultimate good. However, the ancient philosopher Epicurus used the word 'pleasure' in a more general sense that encompassed a range of states from bliss to contentment to relief. Contrary to popular caricature, he valued pleasures of the mind to bodily pleasures, and advocated moderation as the surest path to happiness.
  
  Jeremy Bentham 's book The Principles of Morals and Legislation prioritized goods by considering pleasure, pain and consequences. This theory had a wide effect on public affairs, up to and including the present day. A similar system was later named Utilitarianism by John Stuart Mill. More broadly, utilitarian theories are examples of Consequentialism. All utilitarian theories are based upon the maxim of utility, which states that good is whatever provides the greatest happiness for the greatest number. It follows from this principle that what brings happiness to the greatest number of people, is good.
  
  A benefit of tracing good to pleasure and pain is that both are easily understandable, both in oneself and to an extent in others. For the hedonist, the explanation for helping behaviour may come in the form of empathy —the ability of a being to "feel" another's pain. People tend to value the lives of gorillas more than those of mosquitoes because the gorilla lives and feels, making it easier to empathize with them. This idea is carried forward in the ethical relationship view and has given rise to the animal rights movement and parts of the peace movement. The impact of sympathy on human behaviour is compatible with Enlightenment views, including David Hume 's stances that the idea of a self with unique identity is illusory, and that morality ultimately comes down to sympathy and fellow feeling for others, or the exercise of approval underlying moral judgments.
  
  A view adopted by James Griffin attempts to find a subjective alternative to hedonism as an intrinsic value. He argues that the satisfaction of one's informed desires constitutes well-being, whether or not these desires actually bring the agent happiness. Moreover, these preferences must be life-relevant, that is, contribute to the success of a person's life overall.
  
  Desire satisfaction may occur without the agent's awareness of the satisfaction of the desire. For example, if a man wishes for his legal will to be enacted after his death, and it is, then his desire has been satisfied even though he will never experience or know of it.
  
  Meher Baba proposed that it is not the satisfaction of desires that motivates the agent but rather "a desire to be free from the limitation of all desires. Those experiences and actions which increase the fetters of desire are bad, and those experiences and actions which tend to emancipate the mind from limiting desires are good." It is through good actions, then, that the agent becomes free from selfish desires and achieves a state of well-being: "The good is the main link between selfishness thriving and dying. Selfishness, which in the beginning is the father of evil tendencies, becomes through good deeds the hero of its own defeat. When the evil tendencies are completely replaced by good tendencies, selfishness is transformed into selflessness, i.e., individual selfishness loses itself in universal interest."