Philosophy Essay

This essay addresses three key questions in philosophy. First, it examines Susan Wolf's criteria for a meaningful life – liking what you do, doing it for a long time, and being good at it – and applies them to a hypothetical case study of a Nazi soldier. The essay then distinguishes between second-order inclinations (desires to have desires) and second-order volitions (wishes to have desires that lead to action), illustrating the difference with examples. Finally, it discusses Harry Frankfurt's views on achieving the best set of desires, arguing that a person who has carefully considered their desires lives a better life than a 'wanton' who does not. The essay concludes by agreeing with Frankfurt's assertion that a life without considered desires is a worse life, lacking purpose and fulfillment.

Running head- Philosophy
Philosophy

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Philosophy
Answer1: Three criteria of Wolf for living a life of meanings are;
i) Like what you do
ii) Do it for a long time
iii) Good at what you do
Mr. X is in Nazi army. Being in an army is in itself a sense of motivation. It creates a desire for
doing something for the nation. Mr. X will achieve the first criteria of Wolf if he likes to be in
the army. He is a very enthusiastic person and loves to serve the nation. He actively engages in
the activities of the army. He is dedicated to his work and never step back from his duties. He is
serving the nation for more than two decades, and he intends to serve the nation for more years.
In this way, he has achieved the second criteria of Wolf. He is very good at his duty. He has
received some excellent awards in the field of the army. He has fully determined to his work and
does his duty with honesty.
Wolf says that if a person is achieved the above three criteria, he will have a meaning of life. He
would be passionate about what he is doing and enjoy his/her work. Apart from this he also
would be good at work.
I agree with this up to certain extent. Because if we like what we do, we would be better in that
and we would also enjoy that. But there are certain things which also give meaning to our lives
rather than what we do.
Answer2: A desire to have a desire is known as second-order inclination. But the second-order
inclination is not strong desire that induces a person to act upon that. The second order
inclination is important because it creates at least a desire within us and if some other forces will
act we can bring that desire into action. For example- someone has the desire to be a football
player and play for the nation. But he is not practicing for it. It is called as second-order
inclination. But if someone or something else would induce him to go for practice, he would go
for that or the second order inclination would come in action.
A second-order volition is a wish to having a specific desire to work and be different. The second
order volition is a matter of integration. The second order inclination is different from second-
order volition because second-order inclination deals with only a desire to be something or to do
something but it does not lead the person to the action, but second-order volition is a desire for a
desire that brings him to action. It brings an individual into action to achieve or accomplish the
desire.
Answer3: According to Frankfurt, following are the steps that an individual should take to make sure
that they have the best set of desires possible.
 The prospect of doing x respond no sensation
 A is not aware that he wants x
 A is believing that he does not want x

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 A is wanting to refrain from x
 A is wishing to 'y' and believing that it is impossible for him both to x and to 'y.'
 A is not wanting to x
 A would rather die than x
Yes, I agree with Frankfurt that the wanton always lives a worse life than an individual who has
investigated their desire. The wanton has essential characteristics such as they do not care about
their will. They do not have the true desire, or their desire does not induce them to act upon
them. Not having a will in life is worse than anything. If a person does not have any will in his
life, he will not have to mean to his life. Neither he can excel in his life nor can he enjoy his life.
The life of the person would mean less, and there would not be any goal or aim in his life.
Without having any goal or aim in the life, one cannot do anything thing that can be recognized
by the society. Even those persons who do not have the desire or will participate in their life they
face difficulties in getting a livelihood. Their life becomes worse than those who are having the
desire or will in their life.
References

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Wolf, S. (2016). The Meaning of Lives. Life, Death, and Meaning: Key Philosophical Readings
on the Big Questions, 113.
Frankfurt, H. (2013). The faintest passion. The American Philosophical Association Centennial
Series, 59-72.