 Charles Taylor outlines two such sets of resources. First, we are able to appeal to “constitutive goods that lie behind the life goods” our sense of which is “fleshed out, and passed on, in a whole range of media: stories, legends, portraits of exemplary figures and their actions and passions, as well as in artistic works, music, dance, ritual, modes of worship, and so on” (1997, 179). Second, we cannot escape the need to live an integrated life or to have this, at a minimum, as an aspiration (1997, 180). Given that a life is finite, leading a life involves an articulation of how different goods fit into it relative to one another. More generally, our lives take on a certain “shape” and this shape provides guidance in making choices in the face of incomparability (1997, 183). Michael Stocker similarly points out that alternatives are rarely considered in the abstract (1997). Instead, they are usually considered in concrete ways in which they are valuable—for example, as part of one’s life. Once considered in such concrete contexts, there are considerations according to which alternatives can be evaluated for purposes of justified choice. In his analysis of incommensurability, Fred D’Agostino discusses the role of social institutions in resolving value conflicts (2003).