On the one hand, the ‘having reason to value’ definition highlights the importance of taking into account what people themselves value doing and being when evaluating their well-being. This is contrary to more objective measures of well-being, such as utilitarianism or resourcism, which hold that people’s well-being can and should be evaluated according to some objective measure, such as the amount of resources that they have or the amount of utility they derive from having these resources. On the other hand, Sen’s definition also breaks with more subjective approaches to well-being and the idea that people’s subjective evaluation of their well-being is all that matters. In response, Sen (1985a; 1985c; 1987a) argues that people may be mistaken about their own well-being. For example, someone might be destitute, yet evaluate their own subjective well-being quite highly or value certain things, such as smoking, that are actually bad for her. In order to avoid such counter-intuitive conclusions, Sen invokes the notion of reasonableness as an objective criterion. We need to submit our values to a process of scrutiny and (public) reasoning and only those valued capabilities that can survive this procedure can be said to be reasonable. 