 To take another example, consider someone who develops a love of philosophy and immerses herself in the subject. When she asks herself whether she is doing this for her own good, she may reply that her reasons are quite different. She may say, “philosophy is worthwhile in itself”. Or: “I want to solve the mind-body problem and the free will problem because these are deep and important issues”. If we suggested to her that her philosophical struggles are a component of her well-being, she might regard that as a strange way of looking at things. But her view is not authoritative—whether she is right depends on what the best theory of well-being is. Others who care about her could plausibly believe that her love of philosophy is a component of her well-being, because it constitutes an enrichment and deepening of her mind, which is of value to her in itself, whether or not it leads to some further result. If they help her pursue her philosophical interests simply for her sake, their motives would be altruistic, even if she herself does not care about philosophy because she thinks it is good for her.