  To some this critique of resourcism appears unstable. The capability theorist criticizes the resourcist for tying the idea of just distribution to the idea of fair shares of resources, but resources are not what ultimately matter to us. But this criticism can be turned against the capability theorist. Ultimately each of us wants to lead a good, choiceworthy life, one that is rich in fulfillment, and not merely to lead a life that has as its backdrop lots of options or capabilities among which one can choose. One wants a good life, not just good options. More options in some circumstances might predictably lead to a worse life. With a moderate level of resources (or capabilities) I might live well, whereas with more resources (or capabilities) I might choose heroin or methamphetamine and live badly. Ultimately we are concerned with welfare (living well) and only secondarily with capabilities (abilities and opportunities to live well). In this light, from the welfarist standpoint, the capability approach looks fetishistic, just as from the capability standpoint, the primary goods approach to the measure of people's condition for purposes of deciding what constitutes an equal (or more broadly, a fair) distribution looks to be fetishistic. (The worry that the capabilities approach is an unstable compromise, without endorsement of the welfarist alternative, is voiced in Dworkin 2000, chapter 7.)