  To work out this conception of equality of condition would involve determining what account of the nature of human good is most plausible. One account is hedonism, which holds the good to be pleasure and absence of pain. Pleasure and the absence of pain might be identified with happiness, but there are alternative accounts of happiness. For example, one might hold that a person is happy at a time just in case she is satisfied with how her life is going at that time, and happy regarding her life as a whole up to now to the degree she is satisfied with how her life has gone as a whole up to now. If one identifies the good with happiness according to this or another construal of what it is to be happy, we have a non-hedonic happiness account of human good (Sumner 1996, Haybron 2008, and Feldman 2010). Another account identifies the good with desire satisfaction or life aim fulfillment. A variant of this last approach holds that the relevant aims and desires are those that would withstand ideal reflection with full information unmarred by cognitive error (such as adding two and two and getting five). A quite different account supposes that the good is constituted by the items on a list of objectively valuable beings and doings. The more the individual attains the items on the objective list over the course of her life, the better her life goes, whatever her subjective opinions and attitudes about such attainments might be. There are also hybrid views, such as that the good is valuable achievement that one enjoys, or that the good is getting what one wants for its own sake in so far as what one wants and gets is also objectively valuable (Parfit 1984, Appendix I; Adams 1999, chapter 3). The most plausible conception of the ideal of equality of welfare incorporates whatever is the best theory of human good or welfare. (In this connection see Griffin 1986 and Hurka 1990.)