The Philosophy of The Good Place: Examination of Morality and the Afterlife (J. Igwe and Co.)
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The Good Place, created by Michael Schur, is a unique blend of comedy and philosophy that aired from 2016 to 2020. The show quickly gained a following for its clever writing, unexpected twists, and deeply thought-provoking examination of ethical dilemmas and moral philosophy.
Set in a seemingly joyful afterlife, the series is a profound exploration of what it means to live a good life and what might await us in the hereafter. Through its diverse characters, complex narrative, and engagement with centuries-old philosophical debates, The Good Place offers a modern reflection on morality, ethics, and the human condition.
The Premise: A Deceptively Simple Setup
The story begins with Eleanor Shellstrop (played by Kristen Bell) waking up in a waiting room where she is welcomed by Michael (Ted Danson), an architect of "The Good Place." Michael informs Eleanor that she has died and entered a utopia reserved for those who have led morally exemplary lives.
This "Good Place" is a community of perfectly designed neighborhoods where each resident enjoys eternal bliss, custom-made to suit their preferences and desires.
However, Eleanor soon realizes that she does not belong in "The Good Place." She is not the selfless, charitable person described in her file; rather, she led a selfish, inconsiderate life. This sets off a chain of events that brings her into contact with three other key characters:
Chidi Anagonye (William Jackson Harper), a former professor of moral philosophy.
Tahani Al-Jamil (Jameela Jamil), a wealthy philanthropist with a penchant for name-dropping.
and Jason Mendoza (Manny Jacinto), a lovable but clueless DJ from Florida who also appears to be in "The Good Place" by mistake.
From this seemingly simple setup, The Good Place expands into a rich framework of ethical inquiry. It explores everything from the nature of justice and virtue to the complexities of human relationships and the search for meaning in a post-moral world.
A Critique of the Point System: The Limits of Moral Quantification
At the heart of The Good Place lies its central conceit: a point system that quantifies every action a person takes during their lifetime to determine their place in the afterlife. Each action, from buying ethically sourced coffee to committing a crime, is assigned a numerical value based on its perceived moral worth or harm. Those who accrue enough positive points are sent to "The Good Place," while those with negative points are condemned to "The Bad Place."
This system seems to reflect a form of utilitarianism, where actions are judged by their consequences and the net happiness or suffering they produce. The point system aims to provide an objective measure of goodness, reducing morality to a simple mathematical equation.
However, as the show unfolds, it becomes increasingly evident that this system is far from perfect.
The Complexity of Moral Choices in a Modern World
One of the show's most striking critiques is its portrayal of the impossibility of leading a purely moral life in a complex, interconnected world. For example, when the characters discover that the last person to enter "The Good Place" did so over 500 years ago, they realize that modern life is fraught with unintended consequences.
Even seemingly harmless actions, like buying a tomato, have ripple effects that might result in a negative point value due to labor exploitation, environmental harm, or other unforeseen factors.
This critique reflects the moral philosophy of thinkers like Elizabeth Anscombe and Bernard Williams, who argue that morality cannot be reduced to a mere calculus of actions. Williams, in particular, critiques utilitarianism for oversimplifying human life and ignoring the deep and conflicting values that shape our ethical landscape.
The Good Place dramatizes this tension by showing how the point system, while initially appearing logical, fails to account for the complexities of real-world decisions and the moral weight of intentions, contexts, and relationships.
Moral Luck: The Injustice of the Afterlife’s Scoring System
The concept of "moral luck," introduced by philosopher Thomas Nagel, also plays a significant role in the show's critique of the point system. Moral luck refers to situations where factors beyond a person's control significantly affect their moral standing.
In The Good Place, characters like Jason and Tahani face moral judgment not just for their actions but also for circumstances outside their control — like the environments they grew up in or the societal pressures they faced.
For instance, Jason’s life choices are often shaped by his lack of education and opportunity, while Tahani’s insecurities and need for validation stem from her upbringing in a family obsessed with social status.
By penalizing these characters without considering their contexts, the point system exemplifies the problem of moral luck, raising questions about the fairness of any system that claims to impartially judge moral worth.
Deontological Ethics: Chidi's Dilemma and the Limits of Duty
Chidi Anagonye, the moral philosophy professor, embodies another ethical perspective: deontological ethics, most famously associated with Immanuel Kant. Deontology emphasizes duty, rules, and the adherence to moral principles, rather than focusing solely on the consequences of actions.
For Kant, an action is only morally right if it is done out of duty and in accordance with a universalizable maxim — a rule that could consistently apply to everyone.
Chidi's obsession with doing the "right" thing, even to the point of extreme indecision, serves as a critique of the rigidity of Kantian ethics. His inability to make choices, such as selecting a muffin or deciding whether to help a friend, paralyzes him. The show humorously but sharply depicts the challenges of living strictly by abstract principles in a world full of nuance and ambiguity.
Moral Paralysis: When Principles Become Obstacles
Chidi's constant struggle with decision-making highlights the limitations of a purely principle-based ethical framework. The series shows how adhering too rigidly to moral rules can lead to "moral paralysis," where the fear of making the wrong choice prevents any choice at all.
This reflects a real-world criticism of Kantian ethics: It can be overly idealistic and impractical, failing to accommodate the messy realities of human life.
Moreover, Chidi’s character development illustrates a gradual shift from rigid deontology to a more pragmatic approach. He learns that ethical behavior also involves empathy, context, and a willingness to act even when the morally "perfect" choice is unclear. This evolution points to the necessity of balancing moral principles with practical wisdom, or phronesis, a concept central to Aristotelian virtue ethics.
Aristotelian Virtue Ethics: The Quest for Moral Growth
Aristotle’s virtue ethics, with its emphasis on the cultivation of good character traits (virtues) and the pursuit of eudaimonia — a flourishing life — provides another critical lens through which The Good Place can be understood.
Aristotle believed that morality is less about following rules or calculating outcomes and more about developing virtues through practice and habituation. A virtuous person, in Aristotle’s view, is someone who has developed the right habits, emotions, and practical wisdom to navigate life's challenges.
Eleanor's Transformation: From Selfishness to Self-Improvement
Eleanor Shellstrop's journey is a quintessential example of Aristotelian moral development. At the beginning of the series, Eleanor is self-centered, dishonest, and indifferent to the well-being of others. Her presence in "The Good Place" is a mistake, but she decides to use this opportunity to become a better person.
Unlike the rigid calculations of the point system or the strict rules of deontology, Eleanor’s moral growth is portrayed as a process of self-discovery, learning, and repeated effort.
Her transformation is not about achieving perfection but rather about striving for continuous improvement. She learns from her mistakes, develops empathy for others, and begins to understand the importance of community, friendship, and love.
In doing so, Eleanor exemplifies Aristotle’s idea that virtue is a state of character concerned with choice, achieved by following a "mean" between deficiency and excess — not an inherent quality but something that must be practiced and cultivated.
Existentialism: The Absurdity of the Afterlife and the Creation of Meaning
Beyond its engagement with traditional ethical theories, The Good Place also explores existentialist themes, particularly those associated with Jean-Paul Sartre, Albert Camus, and Simone de Beauvoir.
Existentialism, as a philosophy, emphasizes the individual's responsibility to create meaning and values in a universe that appears indifferent or even absurd.
The Absurdity of the Afterlife: Breaking the Illusion of Objective Morality
The Good Place frequently challenges the notion that there is an objective moral order governing the universe. As the characters discover the flaws in the point system and the arbitrary nature of the afterlife’s bureaucracy, they are confronted with a sense of existential absurdity.
The afterlife's administration is depicted as a sprawling, inefficient bureaucracy filled with arbitrary rules, nonsensical paperwork, and endless red tape. This bureaucratic farce highlights the absurdity of trying to manage something as complex as human morality with rigid, institutionalized procedures.
The very structure of the universe they inhabit seems to lack inherent justice or fairness, echoing Camus’s idea of the "absurd" — the conflict between humans’ desire for meaning and the silent, indifferent universe.
However, rather than surrendering to nihilism, the characters embrace their freedom to define their own meaning and purpose. This is particularly evident when they decide to improve themselves not because they fear eternal punishment, but because they genuinely want to become better people.
This reflects Sartre’s belief that "existence precedes essence," meaning that individuals are not born with a predetermined purpose, but must create their own essence through their actions and choices.
Freedom and Responsibility: Redefining the Afterlife’s Purpose
The characters' existential journey reaches its apex in the final season when they are given the chance to design a new afterlife system. Rejecting the arbitrary and punitive nature of the original system, they opt for a process that emphasizes moral growth and learning, rather than eternal reward or punishment.
This reflects existentialist ideas about freedom and responsibility — the recognition that, in the absence of an ultimate moral authority, humans must take responsibility for creating a just and meaningful existence.
This new system introduces a “test” or series of challenges that allows souls to continue learning and growing until they reach a state of moral completeness.
This shift from a binary, eternal judgment to a dynamic process of self-improvement, underscores the show's existentialist underpinnings, suggesting that the true purpose of life (and perhaps the afterlife) is the ongoing effort to become better, wiser, and more compassionate.
The Final Frontier: The End of the Afterlife and the Embrace of Impermanence
As the series concludes, the characters in The Good Place ultimately face the choice to "move on" from existence once they have achieved their personal sense of fulfillment. This decision reflects elements of Buddhist philosophy, particularly the idea of nirvana — the liberation from the cycle of suffering and desire. T
he show's depiction of the afterlife becomes less about eternal bliss and more about the acceptance of impermanence and the natural end of all things.
A New Perspective on the Afterlife: Embracing Completion and Closure
The characters’ final choice to leave the afterlife suggests a radical departure from traditional Western notions of heaven and hell as eternal destinations. Instead, it embraces the idea that even in paradise, existence without end can become monotonous and unfulfilling.
By choosing to move on, the characters affirm the value of completion, closure, and the acceptance of life’s transience. This decision echoes the existentialist idea that meaning is found not in eternity but in the finite, in the moments of genuine connection, growth, and understanding that give life its richness and depth.
The Role of Friendship and Love in Moral Development
Throughout The Good Place, the characters' relationships with each other are a crucial aspect of their moral growth. The bonds formed between Eleanor, Chidi, Tahani, Jason, and even Michael (the architect who becomes their friend and ally) illustrate the profound impact of community, friendship, and love on ethical development.
These relationships provide the support, challenge, and motivation necessary for each character to confront their flaws, make difficult choices, and strive toward becoming better versions of themselves.
Ethics of Care: The Power of Compassionate Relationships
The show’s emphasis on relationships aligns with the "ethics of care," a framework developed by feminist philosophers like Carol Gilligan and Nel Noddings. The ethics of care focuses on the importance of empathy, compassion, and the interdependence of human beings in moral decision-making.
Unlike traditional moral theories that prioritize abstract principles or outcomes, the ethics of care places relationships and the well-being of others at the center of ethical reflection.
In The Good Place, the characters often find themselves facing ethical dilemmas that cannot be resolved by strict adherence to rules or by calculating consequences. Instead, they rely on their growing empathy, understanding, and care for one another to navigate these challenges.
The Limitations of Institutional Morality
This satirical take on bureaucracy can be seen as a critique of real-world institutions — from governments to corporations — that attempt to impose moral order through rules and regulations. The show suggests that such institutions often fail to capture the nuances of human experience and may end up perpetuating injustice or incompetence, much like the flawed point system of the afterlife.
The character of Michael, who begins as a dutiful architect of the afterlife's neighborhoods but later rebels against the system he helped create, embodies this critique.
His journey from bureaucratic enforcer to empathetic ally of the humans reflects a deeper philosophical commentary on the need to transcend rigid, rule-bound systems in favor of more humane, flexible, and compassionate approaches to ethics.
Conclusion: A Modern Ethical Journey
The Good Place is a remarkable exploration of ethical philosophy, cleverly disguised as a comedy about the afterlife.
By engaging with multiple philosophical traditions — from utilitarianism and deontology to virtue ethics and existentialism — the show invites viewers to reflect on what it means to be good, to live a meaningful life, and to confront the ultimate question of what awaits us after death.
Additionally, "The Good Place" challenges us to consider that perhaps the true “Good Place” is not a reward to be earned after death, but a state of being we strive to create in our everyday lives. Through kindness, compassion, and the willingness to grow and learn from our mistakes, we are constantly in the process of building our own version of “The Good Place” — not a perfect paradise, but a community of individuals committed to the ongoing work of becoming better, together.
Ultimately, The Good Place suggests that morality is not a static endpoint but a dynamic journey, one that is less about reaching an ideal destination and more about the choices we make, the relationships we form, and the meaning we create along the way.
It leaves us with a hopeful message: that despite the flaws and imperfections inherent in being human, the pursuit of goodness, understanding, and love is always worth the effort — both in life and whatever may come after.
