The author distinguishes between three models of the good life that are prominent in the Western tradition: the satisfaction-model, the self-actualization-model and the fellowship-model. These three models are subjected to a comparative analysis, in which the key question regarding each of these models is: In what way and to what extent does it help its adherents to cope with experiences of evil and suffering? On the basis of this analysis, the author argues for the untenability of nonrealist views of these models, and constructs his own view of the good life.