Soper’s discussion of “alternative hedonism” is of some use here. She
distinguishes this form of consumption as distinctive from a purely ethicalconsumption due to the primacy of its intrinsic or aesthetic value.
“Alternative
20hedonism represents a critical approach to contemporary consumer culture that isdistinctive in its concern with self-interested rather than altruistic motives for
shifting to greener lifestyles”
(2009, 4). Originating as much from disaffection withthe promise of western consumer affluence than with environmental or socialjustice questions, this effort toward consuming differently is ultimately motivated
by alternative desires associated with the “good life.