To organize life around work, caregiving, or both?

The paradox of care and work in society

Our world today seems to be organized entirely around paid work. Over time, however, humanity has noticed that those who perform paid daily activities need care in order to be able to do them. Care work, however, historically speaking, has been either unpaid, or on a barter basis (protection for care), or performed by slaves, servants, women, migrants, and all those who have ever been considered inferior. In the last 50 years or more, a wave of new technological developments has led to a large portion of time being freed from the need to work. However, this newly found free time is unequally distributed and disguised as large unemployment rates (Frayne 2022).

At the same time, four feminist waves have successively demanded voting rights for women (wave 1), the right to work and economic independence (wave 2), the right to decide on one’s own body (on maternity, sexuality and marriage) (wave 3), as well as the involvement of men in activities to protect women’s rights, through equal involvement in childcare and dependent care activities, as well as in the development of non-abusive, non-violent and non-dominant masculinities (NAVID) (wave 4).

Among groups of men and women concerned with feminism and the redefinition of NAVID masculinities, amid requests coming especially from the third feminist wave, a form of practice has emerged that rejects motherhood as an instrument of control, subjugation and limitation of women’s possibilities for identity and personal development. In the context of neoliberal economics and various combinations of capitalism and socialism, this rejection of motherhood sought to accrue to a variety of market mechanisms in search of alternative solutions to whatever definition of motherhood as a problem for women’s wellbeing and development was considered to be. It is worth mentioning, though, that feminism does not represent a single voice, but many. There is no consensus about the place of motherhood in women’s lives and no single answer can be used to represent all feminist theories (for example, see Donchin, 1996).

These two social contexts end up rejecting not only motherhood but also other forms of care central to life. Essentially, these are new forms of abuse because far from valuing care and nurturing, they  seem to aim to cancel out or minimize the need for and value of care and nurturing. When I say this I am not giving a pronatalist argument at all, but one about a general view over the place of care in our society. Recognizing care services only on the paid labor market aims to relieve productive individuals of the duties of care and nurturing so they can dedicate more time to performing and preparing for productive work. Its alternative is one in which care responsibilities become central to the social order and productive labor is allowed to be performed on the labor market as a form of care for societal needs. If every person engaged in conscious forms of care to a greater extent or as much as they engage in work (if work would be more equally distributed), there would be no need for the production of many of the goods and services that are now available on the labor market. In fact, David Frayne (2022) and other before him argue that consumption of many products only takes place because individuals are deprived or care, the loss of personal purpose and the freedom to decide what to do with their time. From this deprivation they seek solace in shopping and buying things they do not essentailly need.

Also, solutions that promote care provided only by third parties or by professional services essentially have the effect of minimizing the need and value of care of individuals and societies. In this way, the valorization of care and nurturing as an essential form in the organization of life is not given the central role it actually has in people’s lives. Instead, its transfer to the paid labor market continues its devaluation (see statistics on the relative economic value of domestic work and caregiving professions relative to the hourly pay of other professions).

“Why is this a cancellation of the need for care and concern?” anyone might ask. It seems paradoxical, right? Isn’t care provided by professional third parties still care? Isn’t professional care better than your friends’ care? My answer is: no. Anyone who has experienced professional care, even at the highest standards, knows that nothing compares to seeing your loved one or loved ones at your bedside, and their absence is a serious cause for anxiety, worry and unfulfillment. It is true that not all caregiving needs to be done by loved ones and not all by qualified personnel, but care is not just about paying for professional services, no matter how high their standards may be. For many people (for example, read Atul Gwande’s book “Being mortal” (Gawande 2015)), what constitutes care and concern includes investing care actions with aspects of purpose, meaning and affection that hired personnel cannot fulfill. These require development over time, with patience, affection, attention and appreciation to strengthen relationships. This is the part that the labor market cannot offer in its authentic forms. At the same time, care provided by close people cannot provide the standards of professional services. Yet another type of development over time, through learning, practice, training and development in the workplace is necessary to strengthen professional knowledge and skills in the areas of care and nursing.

Why does the paradox arise? Because we attempt to see a world that has multiple dimensions in one. In this case, the independent dimensions that humanity is trying to reduce to one are production work and care work. These cannot be separated from each other. We can observe this because we have built entire societies based on one of them and we have observed that we continue to suffer, both women and men. Women suffer because care is not valued and men suffer because the only way they can benefit from care is by receiving it from other people, without being able to provide it to others or to themselves (at least if we refer to traditional models of masculinity). Caring about this situation, being aware of it, and acting to reduce this suffering are all acts of personal and social compassion.

The same kind of compassion must be brought to bear when dealing with personal choices around work and personal life. It is important to recognize that there are great costs when the two are reduced to each other, whether we reduce work life to personal life or personal life to work life. As a personal experience, this suffering can feel like suffering or something else. Sometimes the connection between suffering and work-life conflict is salient in a person’s mind, sometimes it is not. A decision consultant can help you discover these connections if they exist and can support you in the process of creating or discovering viable options that are aligned with your values and identity. In particular, a decision consultant can help you identify and avoid zero-sum situations, in which no matter what you do, you win on one side and lose on the other.

How does it feel for an individual?

Let’s see how these social phenomena can unfold in a person’s story and what courses of action are available to a decision-making consultant.

Milena (reproduction with consent, paraphrasing and summary of various sessions):

“I remember few times when I wanted to have children. When I was younger I was terrified by the horrors told by women who had gone through this experience in communist and post-communist Romania, as well as by the lack of care and compassion that surrounded the situations in which women recounted their experiences. Later, when I freed myself from this fear by identifying practical strategies to avoid unwanted experiences, I did not feel that I could offer what was required, as I am not a person oriented towards self-sacrifice or self-annihilation for other people, and I am driven by a lot of excitement for living life, exploration and personal interests. Later, I had frugal moments when I wanted to have a child, but I always had the certainty that they would pass and that was how things unfolded. In general, I noticed that at times when I felt loved and appreciated, respected and heard by my partner, I felt that I wanted to have children and later, when these behaviors stopped appearing in our couple life, my desire to have children also faded. Other times these desires appeared in the confrontation with death in various forms. However, I can’t say that I have ever wanted to have children under any circumstances. I always considered this attitude to be downright irresponsible. When I got out of the long-term relationship and met for the first time two examples of women who raised children and who also had a personal life and were also free from the toxic behaviors of their husbands (in various ways that did not only include separation from their husbands), I realized that there was hope. It was at this point that I had already accumulated a lot of life experience and I had begun to feel that I had a lot to offer as a mother.

That was the moment I realized I would love to have a child, and the reason I would love to do so is because I would be curious to see what I could create and get to know this new being. I began wanting children, especially if I was to raise them without a traditional husband. I had learned about intentional communities and imagined that I could create or find one that was focused on childcare that would give me the support I needed to be able to care for the child sustainably, without having to abandon myself and without feeling resentful for putting myself in a situation I couldn’t and didn’t want to handle. At this point, I felt pressured by the fact that within feminist and alternative relationship practice groups, many members were declaring that they didn’t want to have children, some of whom were even opting for various forms of self-sterilization. Personally, while I understood where these options were coming from, I saw them as forms of self-mutilation. For me, as someone who doesn’t want to deny any part of myself, self-sterilization seemed like a new form of cutting off parts of myself in order to fit into a mold that doesn’t accept me as a whole. Accepting sexuality didn’t seem to lead to accepting motherhood. Even though I was aware of the importance that separating the two brought to women’s lives and mine, it’s important for me to separate them when I need to and connect them when I need to. Although these feminist groups claimed that their solution was different from the patriarchy I was fleeing, the result of not accepting myself in its entirety was still the same. From here came a form of disillusionment and disappointment with alternative relationship groups. It’s true that I saw only one couple who decided to have children while living an alternative lifestyle, but this was a mono-polyamorous couple, with everyone else having children as a result of periods of life spent in monogamous, patriarchal, and heterosexual relationships.

This is the point where I noticed that I didn’t want to have children in a patriarchal system if it meant abandoning myself in order to take care of a child, and in the non-patriarchal system where I would have wanted to have a child, I couldn’t find someone to have a child with because most people I met openly declared that they didn’t want children.

I felt this situation as an indirect punishment and a reiteration of ideas from the patriarchal world, in which the “bad wife” is abandoned because she is not obedient and is condemned to having the genes that led to this disobedience wiped out of the face of the earth. Thus, in the name of the system that declares itself to be for women’s rights, the most drastic solution is proposed. Having a child alone if you want to have one is essentially very close to the patriarchal solution of having children with someone who will contribute little to care and who asks you to wipe your personality and personal desires so you can have children. Without help, it is almost impossible to provide care for the child and yourself. In contrast to the patriarchal system, in the non-patriarchal groups I met it was an erasure by not having children. Essentially the effect is the same: erasing myself as an individual, within patriarchy by nullifying my beliefs, actions, interests and independent desires, and outside the patriarchy by having no one to raise a child with. Raising a child alone means sacrificing myself, refusing to raise a child alone means that even though I can find a community, if it is not interested in raising children, it still means erasing myself from the face of the earth. It seems to be a zero-sum game that I have not been able to get out of so far. I feel completely stuck in the face of these conflicts.“

The decision-making counselor’s contribution

The decision-making counselor’s contribution: This form of annulment of women’s self, either through the patriarchal version of motherhood through self-sacrifice as the only accepted form of motherhood, or through the version practiced in declared non-patriarchal communities that completely refuse motherhood on the grounds that it is to blame for sacrificing women’s personal development and identity, has a particularly interesting result: it conceals the real cause of what is undesirable. It is not motherhood that is undesirable in this context, but the forms of abandonment and lack of care for women who give birth that are proliferated by both patriarchal relations and certain practices from the new wave of relations that fight against patriarchy. Clearly, motherhood can be undesirable if we view it in other contexts different from this, such as, for example, the situations of indecision regarding motherhood described by Donath et al. (2022)).

What are these forms of abandonment and lack of care? In the case of patriarchal relationships, we have: Social isolation of new mothers (when they would like someone else to be with them during the days of caring for a new born), lack of affection for the woman who exists beyond her quality as a mother (e.g. when everyone brings gifts for the newborn or when gifts to the mother only reflect her needs as a mother, not that of a person with individual personal needs, different from those of the child), dismissing the suffering in the face of bodily and emotional changes and the mourning for the personal life that has ended, minimizing the needs of the woman beyond her status as a mother, submitting to choices that do not allow for self-development and child care at the same time (such as when women are forced to have abortions in order to not have “their lives ruined” by raising a child), etc.

In the case of declared non-patriarchal relationships: the separation (sometimes experienced as a rupture) of sexual freedom from the freedom of motherhood, the separation of sexual freedom from intimacy, care and nurturing, the lack of affection for the mother who exists beyond the woman eager for development, knowledge and exploration, the discrediting of the suffering of losing a potentiality by submitting to a deconstruction process that does not seem to accept the case where motherhood or other concepts are irreducible (in some cases), the minimization of biological needs in the face of those of a social nature, the submission to choices that do not allow for neither self-development and the birth and care of children at the same time, nor the empowerment and freedom at the same time as accepting the vulnerabilities inherent in the act of giving birth and caring for children, etc.

The person who told the story above is experiencing a series of events on a personal level that have, on the one hand, a personal source and, on the other, a social source. If we focus only on one of these, it will not be possible for this person to achieve any level of fulfillment and release of pressure. A decision-making counselor will be able to identify and highlight both levels and discuss the possibilities of acting in the direction of each cause. Especially since each of these levels requires different actions and strategies. Even if „the personal is political”, as stated by Carol Hanish in 1969 in her famous discourse, the personal and the political require different decision-making processes and action roadmaps. Confusing the two will only lead to insatisfaction, frustration and heightened individual pressure.

References:

Donath, Orna, Nitza Berkovitch, and Dorit Segal-Engelchin. 2022. “‘I Kind of Want to Want’: Women Who Are Undecided About Becoming Mothers.” Frontiers in Psychology 13 (April). https://doi.org/10.3389/fpsyg.2022.848384.

Donchin, Anne. 1996. “Feminist Critiques of New Fertility Technologies: Implications for Social Policy.” The Journal For Medicine and Philosophy (Netherlands) 21: :475-498.

Frayne, D. 2022. The Refusal of Work: The Theory and Practice of Resistance to Work. Bloomsbury Academic. https://books.google.es/books?id=r_CLEAAAQBAJ.

Gawande, Atul. 2015. Being Mortal. Illness, Medicine and What Matters in the End. Profile Books.

What does a social phenomenon feel like for you?

The problem: Do you know that feeling you get sometimes when you try to do something and no matter what you do, how many times you try, how many different tools or strategies you use, it just does not work?

Well, that’s what a social phenomenon feels like. It’s that feeling of disempowerment and helplessness, as if you, as an individual, have no strength or capacity to do the thing you want to do. It is the same feeling you get when you try to do something that is too difficult, too big or too much for you. And because this is such a pervasive feeling in our societies that we learn from childhood (although perhaps at that time it is a normal feeling), we learn to live with the feeling that things are not made for us, they are too big, too complex, too much, etc. As adults we sometimes tend to take this feeling for granted and not spend too much time understanding where it comes from and what triggered it. The source of the confusion is that the same feeling can have at least two possible causes. On the one hand, there may be a real situation in which you need to train yourself and your abilities in order to perform the task you’d like to do and, on the other hand,  a situation in which no matter how much you train yourself, it does not matter, because you are “fighting” with a social phenomenon that exceeds your capacity and your potential as an individual acting independently of others.

Our history with this problem

As individuals we are generally born with a certain level of empowerment and capacity to exercise our agency in the world, i.e. to do and set in motion the world around us in order to achieve some desired outcome. We know our power on this planet has some limitations, but within those limitations we are pretty much able to feel empowered once we master the ways in which things in our world can be done. However, when trial and error leads to no improvement, no feed-back and no clear outcome, we might have to face a choice in interpreting this state of affairs: is it something I am lacking or is so I need other people to sort this out? While this option range and framing sounds well and productive, the emotions that come with both of these choices are similar. They can be a blend of helplessness, disempowerment, fear, doubt, bewilderment, anger, frustration, stress and so much more. This is what a social phenomenon feels like for an individual.

Some examples

If you have been applying to jobs for a long time and you haven’t found one in more than 2 years, or if you have a higher education degree but there constantly seems to be someone who has better qualifications than you and this extends over a long period of time (six months to one or several years), and you have constantly added more diplomas, more skills, more experience, then this is no longer your problem, but a social one.

If you have been bullied in middle school, in high school, in university, at your job and the topic seems to happen over and over again, despite you going to therapy and receiving long terms support for healing trauma responses and maladaptive patterns, then this is no longer your problem, but a social one.

If you seem to be uncomfortable in your body and in constant fear of being sanctioned for how you look, not matter if you are the skinniest you have ever been, working out at the gym for years or at your most dreadful you have ever been, and you have been accompanied by a therapist to heal the emotional wounds that come with such body policing, but the sanctioning on your body does not stop, then this is not your problem, but a social one.

There are many instances of seemingly individual decisions, like how much to eat, what educational institution to go to and where you send your job applications, etc. that might look like they are strictly yours to make, but in fact, a big part of them (like your access, options, what you get and how much of what you could get, the probability of success if you follow a certain path and so on) belongs to social actors, like organizations, institutions, societies, governments, nations, cultures, international groups and world-level social orders.

The solution: Social Decision-making skills

Differentiating between the cases in which it is your responsibility and those where there is social responsibility, as well as understanding where your individual power ends and where social power begins is a skill that is tremendously important in decision-making, but that is currently not widely taught nor disseminated.

Nowadays we have seen a true breakthrough and tremendous results of all the efforts undertaken by psychologists’ associations and the psychological professional associations in the last 100 years in terms of the permeability of this psychotherapy into people’s lives. A tremendous amount of people have seen their life, relationships and inner peace substantially increase in quality as a result of access to high quality psychological counselling and therapy, psychiatric and neurological treatments and cures.

However, more and more people are witnessing difficulties with situations that don’t have anything to do with their mind, emotions, cognitions, behaviours, childhood trauma, attachments and experiences of their past and present and so on. Particularly if you have done therapy to heal past trauma and you are engaged into a continuous journey of personal development, you might get to a point at which you might feel that the therapy is not enough. We are not trained to spot the differences between what is psychological and what pertains to the social, between what belongs to us and what to the society we live in. We are also not trained to use the tools that are necessary to deal with social phenomena that affect us. Unlike individual action that you have been practicing since you were a child, social-level action follows different rules and requires completely different skill sets.

One of these skills that we are rarely trained in is social decision-making.

Could you already have this skill or not?

You might think that you are particularly good at it if you have a relatively decent life-style and if you are happy with how things turned out for you so far in life, if your children are relatively well-off or if you are doing slightly better than the people that matter to you. This however, is not an accurate manner to judge your decisions particularly if you don’t know or are not aware of the costs in human and material terms that have occurred as a result of your decisions.

You might think that you are particularly bad at making decisions if your life-style and life conditions are relatively worse off than that of the people that are important for you, if you feel you have not turned out so well, if your children are not really as well-off as you’d like them to be or if you are generally not happy with the current state of your life, even if there were significant amounts of time when you had a good or satisfactory life. But this is not an accurate manner to judge your decisions particularly if you don’t know or are not aware of the costs in human and material terms that have occurred as a result of your decisions.

Why is decision-making counselling important and different from coaching and psychotherapy?

There is often times a belief among those who are trained in decision-making in disciplines such as economics, psychology and engineering or even the (mathematical) decision theory that decisions are some type of individual action. In fact, this is seldom the case and without an understanding of sociological, political and administrative processes, decision-making will remain a skill that we have only half mastered, because it will lead our societies to undesirable outcomes, while a (moreover small) part of that society thrives and the other weaves.

There are even those who claim that since there are many people on our planet their life becomes less important. The more things or people there are, the lesser their value in the eyes of some of us. In economics, where many decision-making advice comes from, value emerges from scarcity and nothing else.

However, value does not emerge from scarcity, but from us as human beings. It is in our power and also our responsibility to value people, life, nature and things.

It is a consequence of our values that decision-making is not an individual process, but one that happens at multiple levels. As a consequence, the outcomes of our decisions can be seen at multiple levels, too.

However, for a very long time, the study of decision-making has focused on the consequences of decisions for “the actors involved in the decision-making process”, while those that do not participate in it, but who see their life, resources and loved ones affected by the consequences of these decisions are nowhere to be found in our decision-making models. Sometime, you could be one of those whose life has been affected by other’s neglectful decisions. Such decision processes are problematic because there is not place for the very things human being care most about: the intangibles, the human aspects, emotional and subjective, environmental and social consequences. Our decision-making processes are not concerned with care for life and the things we all value, but care for those things valued by those who decide for everybody. Our ideal decision-making process allows us to take care of the needs of the “majority”, while leaving behind those of anyone and anything that falls in the category of minority. Our decision-making models suggest that it is impossible to satisfy everyone and consequently we should not even try to.

What if you could find a way to stop this feeling of helplessness in the face of social problems? Would you want to look that solution up? Or will you choose to believe that this is not possible?  Would you dedicate your life to creating and finding such a solution? Would you have your friends involved? Would you be able to imagine such a scenario? This is the point in which your decision counsellor can help out. Book some time with me if you’d like to check if this is the right service for you.

Are you considering using a test to make a decision?

Avoid this trap

We all use tests to help us make decisions. We take a test, and based on the results, we make a decision. A common mistake occurs when we lose sight of the fact that there are two types of tests in terms of purpose:

  1. Tests meant to choose the best option for our needs;
  2. Tests meant to simplify the choice and eliminate options.

One could argue that mathematically, these are the same, but pragmatically, they are very different. Even more problematic is when we conduct tests to eliminate options to simplify decision-making and later use them as if they were meant to choose the best option for our purpose.

Tests for selecting candidates

An example would be the tests given to choose candidates for certain positions in the job market, for which candidates have to pay to practice or where there is no transparency regarding the type of questions or the grading criteria used for evaluation (for those surprised by this idea, I remind you that hiring tests rarely have grading systems communicated in advance in the private sector). There is a vast market of tests that, by design, aim to narrow down the number of candidates for the decision-maker and generate profits for the test authors. No problem here, as everyone has the right to pursue their own goals. Problems arise when these types of tests are used to argue that the selected individuals are the best suited for the position. If you have to pay to prepare for a test to enroll in a university, course, or job competition for a position at a company, this is a test designed to make the selection easier for the decision-maker, under the guise of a skills test. If everyone can prepare for the test based on their own intellectual/physical/skill and resources, then it is a test meant to select those with the most suitable capabilities. If barriers, like payments or lack of access in information prevents some people from preparing for the test, then the purpose of the test is not to select the best, but to ease the choice for the decision-maker. Unfortunately, personal financial resources are not a good indicator of merit for anything other than the ability to make money in the current societal context. It is certainly a skill that not everyone has, but it cannot be an indicator for anything beyond itself.

Tests for evaluating researchers

Another example would be the development of scientific journal excellence standards based on quartiles and the evaluation of researchers based on the quartile in which the journals they publish in are. This is a problem because scientific journals which aim to be top ranked use tests designed to narrow down the number of accepted articles (because they are positively evaluated if they have a very low acceptance rate) rather than select articles that contribute to science. As long as articles are rejected because they are not interesting to the journal’s audience (which is different from a problem that does not fit the journal’s topic), that journal strays from the objective of selecting articles with scientific results within its field and leans towards profit and audience goals, which are more suited to commercial journals without scientific excellence goals. Furthermore, as long as a researcher’s development depends on the funds of the institution in which they develop and the opportunities available during their development, and as long as certain countries, fields of science, research institutions, and universities have access to very large research funds while others have very little, researcher evaluation must take these inequalities into account, using systems of publishing scientific results based on contributions to science rather than the need to reduce the acceptance rate of articles in highly ranked journals.

Procedural solutions and their limits

For decision-makers

As a decision-maker, when we outsource to a decision consultancy and accept certain tests that it proposes, we have the responsibility to check a few things if we want to select the most suitable options/people and accept that these options/people can have any background and come from any environment:

  • What kind of options/candidates have access to those tests;
  • What kinds of barriers they might face in order to perform well.

This is where values become important for our decision: Is it important for us to accept that some very suitable candidates or options can come from any environment/context, or not?

Some decision-makers argue that many resources are needed to select the most suitable candidates, but this is not correct. This is at least a false problem and, at most, one meant to avoid the effort of self-awareness regarding organizational needs. A deep understanding of one’s own needs and the ability to request exactly what is necessary for that position is required. In fact, many organizations do not know very well the criteria needed to perform certain job tasks and believe that doing what everyone else does will bring them the success they see in others. In reality, if we look closely, how many managers and recruiters know exactly what is needed to perform the tasks of a particular position? Generally, very few, especially those who have never performed those tasks themselves. Additionally, we must accept that sometimes we will simply use the first viable option from many that are suitable. It is not always necessary to choose the best version but the first that meets our criteria (the “satisficing” criterion). However, in these cases, transparency is a decision-making value that may be essential to the context in which we make the choice, especially if it involves decisions with ethical implications, such as hiring personnel or evaluating researchers, as discussed earlier.

For organization and institution designers

For situations where decision-makers do not know the necessary details for evaluation, various institutional mechanisms have been developed. For example, in the scientific evaluation of articles for publication, the institution of referees has been developed. The editor, not being specialized in all areas of a subject, even one as narrow as those around which scientific journals are built, seeks the advice of a specialist in the narrow field of an article. To avoid conflicts of interest, neither editors, nor referees are paid to give a verdict. This system worked as long as referees were financially independent and had control over how they allocated their research time and, moreover, shared the ethical values of the scientific community. However, today referees do not always meet these first two conditions, making it increasingly difficult for editors to find referees specialized in the field of an article who also have financial independence and control over their daily tasks to dedicate the time needed to evaluate an article.

As in the case of decisions about allocating the most suitable candidates to vacant positions, in this case, the necessary information for making decisions that lead us to select the best researchers for their positions is closely tied to knowing the research work in detail when making decisions about evaluating and choosing excellent researchers: a deep understanding of the skills needed to perform academic research in each specific field and a clear definition adapted to the context of each research field. These are things that would guide decision-makers toward identifying excellence in research. For now, the level of understanding of these issues remains unexplored as many studies on performance in research focus on evaluating results from tests meant to make choices easier, not to select those who contribute to scientific development.

Limits and implications of solutions

You will notice that in the two specific cases discussed, I did not mention “the best” because this is always a theoretical measure relative to the chosen goals. In concrete situations, we always need to discuss the particular goal. The goal of research is the advancement of knowledge, while the goal of personnel selection is to identify individuals who can perform job tasks while optimizing the goals of the organization that hires them.

It should also be noted that in this case, we are not discussing a meritocratic system but one oriented toward achieving a pragmatic goal. When the goal is clearly chosen, from an organizational design perspective, we can talk about designing meritocratic institutions or not. Additionally, a meritocratic institution is not related to the idea of an individual who “deserves” to become or develop in a particular direction. Meritocratic systems do not necessarily reward potential, but results, even in the early stages of an individual’s development, when, pragmatically, it would be unlikely to have results. For those wondering what a non-meritocratic system oriented toward achieving a goal looks like, an example is systems that select candidates based on potential and then provide them with resources to achieve the goal, sometimes rewarding the ability to reach the goals with minimal resources, other times rewarding reaching the goal with the given resources. Of course, there are other such examples of institutional design.

In conclusion, the use of the two types of tests (those oriented toward simplifying the decision through elimination and those oriented toward identifying the optimal option) is always justified in the right context. A major error is to use a simplification test and claim that it yields the optimal solution. Decision-makers must always be aware of what kind of test they are using, even when these services are outsourced, or especially in this case. And individuals who, for various reasons, are subject to an evaluation system, must distinguish what type of test they are entering to avoid using it for self-assessment when it is not appropriate.

Decision counseling as a solution

Experience and knowledge in decision-making are also essential to understanding the implications of the type of decision you are using to make choices. If you are facing difficult decisions as an individual, entrepreneur, manager, or employee, a specialized decision counselor can help you choose what serves all your goals, not just one. A specialized decision counselor will never tell you that your goals are incompatible but will support you in refining and finding the most appropriate way to achieve all the goals you genuinely pursue. Sign up for a decision counseling session (https://decisionresearch.eu/) to understand what decision method is suitable for your context. Sometimes, new errors or difficulties you thought you had overcome may hide in the complex details of the particular decision-making situation you are in. Your decision counselor can help you save time in identifying these and adopting the most suitable decision-making approach.

Are you being shamed for wanting it all?

It is common for young people especially, but not only them, to be accused of wanting everything. “How dare you want to have everything” some people say. They almost seem to say: how dare you want to have everything when we have made so many sacrifices for you to live in this world”. It’s true that in previous generations, the idea of self-sacrifice for the sake of others was tremendously praised. The new generations seem to abandon this idea for what appears to be a lot of self-indulgence and hedonistic behavior. However, self-sacrificing, as well as assuming you cannot have everything are part of misconceptions and misunderstandings of the processes involved in modern life and especially of how this differs from the lives our parents and grandparents experienced.

First of all, I would argue that we don’t really want to have everything. We generally refuse and say no to many things. The more we explore, the more things we will say no to. We want all the things that matter to us and these are more likely to be a very selective few rather than everything out there. Many people confuse exploration and development with the resolution to whatever problem we are aiming to solve or search for. It’s true that while people are exploring, they tend to try out everything. However, that is just a phase in a decision-making process and not the resolution or any of the solutions to the fundamental problems we are trying to solve.

I would personally choose to see people wanting to experience many kinds of relationships, different jobs, to explore a huge variety of domains for self development as part of A Process. The more complex the world around us is, the longer the time needed for this exploration. What to our grandparents was a few years of being “young” and exploring the world, nowadays corresponds to decades simply because there is so much more to explore. When the time comes, people will have a pretty clear idea of which things are important to them. But until they do, we need to stop shaming them and shaming ourselves for wanting to explore and for exploring until we are 40, 50 or 60 and beyond.

Seeing things as a big social decision-making process

The world we live in is changing at a much faster pace than it was in the generation of our grandparents and even parents. A lot of it is due to developments in not only technology, but psychology, sociology, relationships, ethics, politics, economics and so on. Our grandparents needed 8 years of schooling to function in society, our parents needed 14 years of schooling. We need on average about 18 years of schooling nowadays to understand only the basics of how society functions. After that, the exploration and personal development begins. It can last for decades, even if this goes against the economic needs to get people faster into the labor market and have them shoulder into production.

On the other hand, when we do figure out which are the 5 or 20 or 100 important things in our life, those things for which we don’t want to make any compromises, that should be the moment to want it all. It should be the moment to get creative about finding ways and inventing new manners to have all those things. That does not mean that we want everything, but it does mean that we want those things that are important to us. More importantly, I would hope that people get to this point without having their dreams crushed by limiting beliefs, self-censorship and other means to decrease ones’ potential. I should hope.

The fundamental problems of human societies have been with us for centuries. At each stage of human evolution societies and individuals have tried to find solutions for them, in more or less conscious ways. In general, societies instate social institutions for those matters for which coordination is necessary . The institution of self-sacrifice is one of them and so is the institution of “you cannot have everything”.  

I’d like to believe that we have finally reached the stage at which once we finally figure out what is important, we can start searching for a solution to have them all. In this generation we should learn how to create a life that fits and welcomes all the important things. Moreover, we should learn to do so together. Social institutions work in general to weight, emphasize, de-emphasize, hide and highlight some options to this hands-on challenge. A deep understanding of how societies do this and what are the previous solutions to the fundamental problems are needed in order to find new ways. Clearly, otherwise, we risk re-inventing the wheel, but also repeating patterns that have already played out.

If we choose to pursue such a study, it will be the point in which we can understand that our parents and grandparents have solved these problems by either ignoring or “cutting” parts of themselves. We should honor their experience because it tells us what happens when we do that. Understanding that we will continue to live even if we do the same as they did, is important. So is understanding that we can alternatively find new ways to solve these fundamental problems differently. In fact, it is tremendously important.

Our current social  decision-making challenge

Sometimes, however, societies exert pressure on individual freedom to avoid exploring such ways. This is the case of totalitarian regimes, fundamentalist religions and even democratic regimes. They assume there is no other way to handle politics than the rule of one over the other, of Gods over all and of the majority over the minority.

Luckily, we are living times in which participation, inclusiveness, diversity and collective decision-making methods are being used in ways that try to dismantle the tyranny of the “power over”. The emergence of ideas such as “power with” instead of “power over” allows us to think of each person as important and worthy of being. And it offer solutions through participative social institutions.

Even if these institutions are only at the beginning of their conception and there is a long way to go for their application, being aware that they exist and understanding the place they have in human evolution are key. They serve an important role in sorting out the fundamental problems of humanity. Their understanding is crucial for exploring them as potential solutions, rather than seeing them as evil ways to provoke chaos.

People need to understand:

  • which problems society is trying to solve,
  • how “we” have tried to solve them in the past,
  • what solutions “we” are trying on at the present moment,
  • but also understand that the process will be repeated with every generation as societies evolve and get better at finding new solutions.

Some people will be happy with the status quo – just as some people were happy with patriarchy or totalitarian regimes, for example, and every kind of solution that societies have ever tried in order to sort out some of their problems. Other people will be very unhappy with the status quo, while some will initially be happy and then realize it does not work for them.

What does it mean to have it all?

Having it all therefore, does not mean having everything there is, but having all the things that matter to you and mindfully working towards finding and being open to new ways of incorporating them into your life. No one should shame you for trying to find and for exploring different ways to incorporate these things in your life. And the best way to go about this is to see all of it as a process and understand at which step you find yourself within it.

Why is social class still important for your decisions?

The currently invisible influence of social class may feel a bit like this. Image Source: Author’s design using Animaker.

When social class meddles with your decisions it may “feel” like you are lacking fundamental traits. On a closer look, it would ease your mind and sharpen your strategies to differentiate when you’re swimming against a social phenomenon or against your own ghosts.

Social class is said to have been abolished in many countries when socialists and communists dismantled the bourgeoisie. But communism only invented a different kind of class, the nomenclature and declared that the proletariat was to be worshiped instead of the intellectuals and previously rich, but never more than the party. After the fall of communism, capitalism took back its dominant place and with it, the idea that anybody who is enough of something – smart, astute, innovative, organized, informed or simply has a lot of money – could do and be anything. Did these political and economic systems and their ideologies truly dismantle social class? Absolutely not.

All they did was to conceal it and make it a taboo topic of discussion. If your parents are rich you are said to be able to drive the business you inherit to failure or success, if you are poor you are said to have the opportunity to become anything you want – it is all up to you, as most self-help books keep telling us. My argument here is that social class is definitely not dead and it matters more than you think. Should it stop you from trying to get the things that you want to achieve? Not at all. However, it may help you understand why it takes longer, why it takes more effort, why you need to work more than others, why opportunities don’t spring up like mushrooms after a rainy day and why your group of friends cannot help you with anything even if they want to or why they can make all the difference in the world. It may also help you calm down that anxious feeling that you are not doing things fast enough, well enough and why you cannot seem to secure the social capital needed to get you ahead. Social class comes with the social capital and a resourceful one. Also, it might help you understand that you may be higher social class in your country of residence, but as a migrant, your status changes, as social capital amenable to class is international only at the highest levels.

But first, let’s understand what social class is. Generally, in sociology, social class is a concept that is measured by using three main variables: income level, education level and occupation type. Funny that the very things that we are told to be available to everyone, according to their own effort, strength or wits, are actually the stuff that makes social class possible. In more detailed analyses of social class these three defining variables need to be backed up by the same ones measured for a person’s parents. In other words, if you are the first generation to experience social class mobility, it is only your children that will experience some fast and notable benefits that would improve their chances.

If you come from a family which is already well educated at a formal level, has some higher level income, but does not necessarily occupy a white collar type of job, you may already be on the higher end of life as long as you do not get into dramatic trouble. But if your parents come from lower income and blue collar or even a physical kind of labour, even if they have some higher education, your options in life may be a bit restricted, at least in certain types of jobs. While it is true that it is possible to reach a high income, get higher education and have a white collar job yourself, even if your parents don’t, the probability of this happening may not be as big as for those whose parents were already higher up the social ladder and may require more effort. This may sound obvious in theory, but the way it feels when you are deciding where to go with your life, may feel tremendously different. And if on top of this you are a woman, your odds are against you anyway. I know we have positive discrimination policies in place and that we now value women in science and so on, but we still have more men in higher level positions than women in so many fields, and gendered industries and so on and so forth. We have made progress, but there is still some more to go.

I know that most of you know this in theory and understand the concepts. But do you really understand how it applies to you and why this matters when you make career or life decisions or when you evaluate your efforts or, for that matter, when you are evaluated at work?

First of all, those who either by family of origin or by current status or both classify as not higher class may take longer to achieve their dreams, may need to work harder than those who fit the higher class bill and may even achieve less things, have less opportunities and fail more opportunities because of not having access to the right information at the right time. Their route from where they are to where everybody wants to be is actually longer.  If your parents live in Palo Alto California, the steps you need to take in order to get into Stanford University are much less in number than the steps you need to get there from Kenya or even Albania, both physically and socially speaking. Everything will stand in your way or facilitate your path, from culture, to type of education, school you go to, neighbourhood, family structure and resources (e.g. if you were raised by your grandparents, by a single parent or all your family, if your parents suffered from some addiction or if they could help you with your math homework, etc.) to the friends who live next door to you and so on. Clearly, your personality, hard work, motivation, drive and so on will play a part, but it will not be the most part. Ceteris paribus your individual traits will make a difference, but how many times have you been in a job interview which evaluated people against their background and the difficulties they had to face in life? Absolutely none.  And would that be feasible for employers? For sure, where there is a will there is a way. Would it lead to any gains for employers? I guess it depends on their goals.

Now, this is not an argument against those born in wealthy families. They have their own problems and difficulties. In the end, no life is devoid of tragedy, loss but also immense joy. Some more than others. However, the main argument is that when you make decisions about your life and especially when you allow others to evaluate your work and your results according to some socially agreed grid, you need to understand where you came from  in order to see where you are now and how much of your route you’ve already walked. You need to understand why you might miss opportunities, why things “don’t seem to happen to you” and why you constantly seem to fall short of something that others have. These may all be symptoms of social class and you need to look closely and diagnose the problem sharply. You will gain peace of mind, clarity and possibly a chance to be kinder to yourself and to others.

How is decision-making counseling different from psycho-therapy?

Decision-making counseling is generally much shorter than psycho-therapy and it does not include therapy. It is concerned with helping you structure complex information in ways that are relevant for your decision, in order to help you decide and take action on that specific problem, in line with your goals, your values, your emotions and your identity.

When your decision problem is well defined and clear for you and you have done the work of searching for options, but you still find yourself endlessly oscillating between options, a decision-making counsellor can help you make a decision with confidence and without regret, whether your outcome of the decision is as expected or if hazard has led to an undesired outcome.

At the ALEGE Center for Decision Research Support and Education, we invite people who are undecided on a rather short path, of 2 sessions. The first lasts for 2 hours and the second for 1 hour. The first session is designed for you to communicate your problem, perspective and options to the counselor. They will lead you through the needed structure by asking questions, understanding and empathizing with your situation. At the end of this first session or at the beginning of the next one, the counsellor will provide you with a restructured perspective over your case, such that it aligns with your knowledge, values and emotions and helps you make a clear decision. The clarity moment (or the Evrika!) appears usually quite fast after this and, in this way you will be able to proceed in your endeavour. At this point you might ask for assistance from the counselor in implementing your decision or implement it yourself, independently.

When your decision problem is not very well defined and you experience ambiguity in either defining your goals, understanding the problem or defining your values about it, the number of sessions can be greater than 2. However, the decision-making counsellor can help you significantly decrease the time needed for you to process your specific case, search for information, structure it, compare your options, identify your values and emotions that come into place and act authentically, in line with your desired identity into the process.

The success of a decision-making counselor is achieved when you don’t need the counselor anymore.

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