Background
Challenging the relation between wellbeing and economic growth requires a social narrative
Challenging the traditional view that economic growth directly correlates with wellbeing opens up various interesting perspectives. Here are a few ideas:
1. Economic growth is often measured by metrics that do not account for the multifaceted nature of wellbeing.
2. Since the relentless pursuit of economic growth can exacerbate inequalities and lead to unsustainable practices, impacting long-term wellbeing, some theorists argue for a shift from growth-centric models to those focused on stability, sustainability, and equity.
3. The notion of wellbeing is influenced by social factors that are not directly linked to economic growth. For example, a focus on individual performance can lead to overwork and illness, negatively impacting wellbeing.
These are just a few ways of challenging the conventional link between economic growth and wellbeing.
Moreover, the book “The Crisis of Narratives” written by Byung-Chul Han dives into the modern issues that are faced by storytelling and narratives in this age of information overload. According to Han, nowadays, storytelling is formed up of modern narratives that tend to focus on brief, broken moments. Indeed, it becomes difficult to understand the entire context of a story over time is a consequence of contemporary temporal atrophy, which is further exacerbated by the digital spatialities that we experience.
Moreover, modern narratives are superficial and self-centred. In today’s world, narratives are frequently used as instruments for the promotion of consumerist values and superficial self-representation on social media platforms.
On digital platforms, there is no narration; rather, there is simply the accumulation of knowledge that is materialised in the form of entertainment, media, products, and services. Due to the absence of “We,” individuals are compelled to immerse themselves in a story that persistently encourages the self-actualization of subjects purely on an individual level. As a result, modern narratives create only temporary connections—the community of consumers without profound and lasting bonds
Philosopher Han describes this scenario as the one of a narrative crisis where the lack of true storytelling means the lack of meaningful stories. In his understanding, the nature of modern narratives is undermining the traditional function that true storytelling g play in the formation of communities and the development of empathy. In the absence of true storytelling that can be understood as an anchoring narrative, the individuals focus on themselves, putting a greater of importance on “the self.”
In short, as modern narratives do not serve as true storytelling that link people and serve common goals and broader, shared societal goals and values, Han states the need of reclaiming true storytelling in order to re-establish a sense of community and shared experience. In other words, Han posits that traditional narratives create and sustain communities anchoring people in a shared reality.
What other philosophers have said about wellbeing? Which approaches are part of the debate?
THE VIRTUE-BASED APPROACH TO WELLBEING
The approach based on virtues, often associated with virtue ethics, posits that the key to achieving wellbeing lies in the cultivation of personal virtues. Rooted in the philosophical traditions of thinkers such as Aristotle, this perspective emphasizes character and the development of moral excellence as the foundation for a fulfilling and flourishing life. Virtues are considered habits or dispositions to act in ways that benefit both the individual and society. They are not innate; rather, they are developed through practice and repetition. By consistently choosing virtuous actions, individuals can cultivate traits such as courage, wisdom, temperance, and justice. The ultimate goal of virtue ethics is eudaimonia, which can be understood as flourishing or living a good life. Aristotle argued that eudaimonia is achieved by living in accordance with reason and virtue, fulfilling one’s potential, and contributing to the greater good of society. Learning from role models or moral exemplars is a significant aspect of virtue ethics. virtue lies in finding the balance between extremes. Virtue ethics emphasizes the importance of community and relationships in achieving wellbeing. Living virtuously involves contributing to the welfare of others and fostering a sense of belonging and mutual respect. More recently, cault developed a virtue-based approach in the “Hermeneutics of the subject”. In modern times, Foucault contends that hermeneutic practices, particularly those rooted in Christian confession, have evolved into instruments of power that shape and control individuals. He critiques how contemporary society often demands constant self-disclosure and confessional practices to exert authority over individuals. Among his several central arguments and themes, we can highlight:
Care of the Self: Foucault focuses on the ancient concept of “care of the self” (epimelia heautou) as a fundamental practice in Hellenistic Greece and Roman times. He argues that this practice was considered more important than the Delphic maxim “know thyself” (gnothi seauton). Self-care involved various techniques and exercises aimed at cultivating the self and achieving wisdom, happiness, and ethical conduct.
Subjectivity and Truth: Foucault explores how individuals constitute themselves as subjects through practices of the self. He examines the relationship between the subject and truth, arguing that techniques such as self-examination, meditation, and truth-telling played a crucial role in shaping one’s subjectivity.
Ethics and Ascetics: For Foucault, ethics is closely connected to ascetics—the disciplined practice of self-care. He discusses how the ancients engaged in rigorous practices to cultivate the self, contrasting this with modern forms of subjectivity that emphasize self-knowledge over self-care. These arguments collectively show Foucault’s interest in the transformation of practices of self-care and the implications for contemporary subjectivity.
THE UTILITARIAN APPROACH TO WELLBEING
Utilitarianism is a form of consequentialism, meaning that the moral value of an action is determined by its outcomes or consequences. Classical utilitarians like Bentham and Mill believed that pleasure and pain are the only intrinsic values—pleasure being inherently good and pain inherently bad. Therefore, the pursuit of pleasure and the avoidance of pain are central to the utilitarian concept of wellbeing. The rightness or wrongness of an action depends on the extent to which it contributes to overall happiness or reduces suffering. Utilitarianism requires impartiality and equal consideration of interests. The goal is to achieve the greatest overall balance of happiness over suffering. In practical terms, utilitarianism involves calculating the potential benefits and harms of different actions and choosing the one that maximizes overall happiness.
Utilitarianism remains an influential and widely debated ethical theory, despite the challenges such as the fact that utilitarian calculations are potentially unreliable; the ethical concerns about the protection of individual liberties, besides the needs and rights of minorities; the complexity and uncertainty of human actions that can lead to errors in utilitarian decision-making.
THE CAPABILITIES APPROACH TO WELLBEING
Unlike traditional welfare economics, which often focuses on utility or preference satisfaction, Amartya Sen’s concept of “real freedom” revolves around empowering individuals by providing them with the capabilities to lead the kind of life they value. According to Sen, freedom is not only the primary objective of development but also its main means. He believes that increasing human freedom is essential for the process of development that should focus on what individuals are able to do and be— their capabilities—such as the ability to live long, escape avoidable morbidity, be well-nourished, and participate in the life of the community. In his view, development requires removing significant sources of unfreedom such as poverty, poor economic opportunities, systematic social deprivation, neglect of public services, and repressive states.
Sen identifies five types of instrumental freedoms: political Freedom: Freedom to participate in political processes. economic Facilities: Access to utilize economic resources., social opportunities available from education and healthcare; transparency guarantees to be built through clear and reliable processes; protective security through social safety nets to prevent individuals from falling into extreme depredation. Moreover, the state plays a crucial role in enhancing these freedoms by providing public goods like education and healthcare and ensuring good macroeconomic policies.
In short, freedom is not just about the absence of constraints (negative freedom) but about having substantive opportunities (positive freedom) to pursue goals that one has reason to value. Sen’s concept of real freedom thus emphasizes expanding capabilities and ensuring people have the genuine ability to achieve what they value in life.This approach has inspired the creation of the Human Development Index (HDI), which measures human development in terms of life expectancy, education, and per capita income.
THE NATURALISTIC APPROACH TO WELLBEING
The British philospoherPhilippa Foot critiqued consequentialist and non-cognitivist approaches to ethics, advocating for a naturalistic understanding of moral values. Foot’s research on Natural Goodness is a significant contribution to moral philosophy, offering a naturalistic theory of ethics patterned after Aristotle’s ideas. Her theory suggests that wellbeing is achieved by living in accordance with one’s natural human capacities and virtues. Indeed, Foot sets out a theory called **natural normativity**, which argues that moral evaluations are grounded in the natural world. She opposes the subjectivist and non-naturalist traditions, such as those of David Hume and G.E. Moore, which separate moral values from natural facts. By connecting moral goodness with the natural goodness of living things, her concept of virtue as a natural quality suggests that moral actions are those that align with the natural functioning of human beings. Moreover, she explores the connection between goodness and happiness, suggesting that living virtuously leads to a fulfilling life. Foot’s work has influenced contemporary discussions on virtue ethics and the role of natural facts in moral philosophy.
This approach has been also developed by philosophers like John McDowell and Michael Thompson, who have explored the intersection of descriptive and normative facts in ethical theory. Both Thompson and McDowell have significantly influenced contemporary ethical theory by advocating for a naturalistic approach that integrates descriptive facts about human life with normative ethical principles. Their work challenges the traditional separation between facts and values, offering a more holistic understanding of ethics.
John McDowell is a South African philosopher who has made significant contributions to virtue ethics, moral realism, and philosophy of mind. His work often explores the intersection of descriptive and normative facts, particularly through the lens of Aristotelian naturalism. McDowell argues that moral sensibility is a natural ability grounded in human nature, and that ethical judgments are deeply connected to our perceptual and conceptual capacities. He emphasizes the importance of community and shared practices in recognizing values and moral reasons, drawing on insights from Kant, Aristotle, and Wittgenstein.
Michael Thompson is an American philosopher known for his work in practical naturalism, which integrates ethical theory with the natural world. His approach emphasizes the importance of understanding human life and its natural context in ethical discussions. Thompson’s work builds on the ideas of Aristotle, G.E.M. Anscombe, and Philippa Foot, focusing on how ethical norms are grounded in the natural features of human life. He argues that moral judgments should be based on the specificities of human existence and the natural world, rather than abstract principles detached from lived experience.
Indeed, the debate about well being in Economics remains open, inviting continuous exploration and analysis. This conference serves as a platform to advance discussions on existing theses. By not closing the debate, it ensures the continuity of meaningful and impactful discourse.
References
Aristotle. (2000). Nicomachean Ethics. (R. Crisp, Trans.). Cambridge University Press.
Bentham, J. (2007). An Introduction to the Principles of Morals and Legislation. Dover Publications./ Mill, J. S. (1863). Utilitarianism. London: Parker, Son, and Bourn.
Foot, P. (2001). Natural Goodness. Oxford University Press.
Foucault, M. (2005). The Hermeneutics of the Subject: Lectures at the Collège de France, 1981-1982. Edited by Frédéric Gros, François Ewald, & Alessandro Fontana. Translated by Graham Burchell. New York: Palgrave Macmillan.
Han, B.-C., & Steuer, D. (2024). The Crisis of Narration (1st ed.). Polity.
McDowell, J. (1994). Mind and World. Cambridge, MA: Harvard University Press.
Sen, A. (2009). The Idea of Justice. Belknap Press and Sen, A. (2018). Collective Choice and Social Welfare. Harvard University Press.
Thompson, M. (2022). “Reason in Nature: New Essays on Themes From John McDowell.” In Matthew Boyle & Evgenia Mylonaki (Eds.), Reason in Nature: New Essays on Themes From John McDowell. Cambridge, MA: Harvard University Press.