So far we have examined a number of theories of well-being and found problems with each. To take just two examples, hedonism seemed problematic in failing to ascribe any prudential value to anything other than pleasure, a problem highlighted by the experience machine example.1 By contrast, desire-fulfilment theory seemed to allow too many things to be good for us (because we have desires whose fulfilment plausibly does not connect with our own well-being).2