(B)The starting point for understanding inequality in the context of human progress is torecognize that income inequality is not a fundamental component of well-being. It is not likehealth, prosperity, knowledge, safety, peace, and the other areas of progress I examine inthese chapters. The reason is captured in an old joke from the Soviet Union. Igor and Borisare dirt-poor peasants, barely scratching enough crops from their small plot of land to feedtheir families. The only difference between them is that Boris owns a scrawny goat. One daya fairy appears to Igor and grants him a wish. Igor says, “I wish that Boris’s goat should die.”    The point of the joke, of course, is that the two peasants have become more equal butthat neither is better off, aside from Igor’s indulging his spiteful envy. The point is made withgreater nuance by the philosopher Harry Frankfurt in his 2015 book On Inequality. Frankfurtargues that inequality itself is not morally objectionable; what is objectionable is poverty. If aperson lives a long, healthy, pleasurable, and stimulating life, then how much money theJoneses earn, how big their house is, and how many cars they drive are morally irrelevant.Frankfurt writes, “From the point of view of morality, it is not important everyone shouldhave the same. What is morally important is that each should have enough.” Indeed, a narrowfocus on economic inequality can be destructive if it distracts us into killing Boris’s goatinstead of figuring out how Igor can get one.
69. According to this passage, what is a fundamental component of well-being?
(A) Feeling content even in poverty.
(B) A long, healthy, pleasurable, and stimulating life.
(C) Perception of equality with others.
(D) Having enough to sustain life.