How did the culture of growth evolve?

There can be little doubt that a change in attitude toward nature and the ability to harness it to human needs, that occurred among an educated elite in Europe in the period 1500 to 1700, paved the way for the industrial enlightenment in Britain, and the subsequent economic growth that has since benefited much of the world’s population. Joel Mokyr’s recent book, A Culture of Growth: The origins of the modern economy, explains that change of attitude in terms of cultural evolution.

Since cultural evolution involves individuals in making choices that change their beliefs, values and preferences it might be expected to be a gradual process. However, Mokyr uses cultural evolution to explain the large, discontinuous change in attitudes that occurred in Europe by pointing to: factors causing resistance to such change throughout the world; factors specific to Europe leading to a weakening of such resistance; and specific change agents espousing the cultural change that occurred. At the risk of over-simplifying the author’s scholarly efforts I will attempt to outline his thesis below.

Early modern Europe was a deeply religious age. The great Thomist synthesis, in which Christianity was merged with Aristotelian physics and metaphysics became a deeply entrenched dogma. The prevailing culture discouraged potential innovators from openly challenging this dogma. Science had previously flourished during some periods other parts of the world. It flourished in the first centuries of Islam, but was subsequently held back by mystical religious dogmas. It flourished in China during the Tang and Song dynasties (618-907 and 960-1127), but stagnated during the Ming and Quing dynasties (1368-1644 and 1644-1911) when institutions such as the imperial service examination system served to discourage intellectual innovation.

Political fragmentation is the specific factor which led to a weakening of resistance to intellectual innovation. In the context of the ongoing cultural unity of Europe, political fragmentation made it possible for intellectuals whose ideas were suppressed in one jurisdiction to continue their work elsewhere. The ubiquity of the printing press made a mockery of prohibitions on books by rulers of particular states. The rulers of different states sought to enhance their prestige by competing with one another to attract citizens with academic or other skills. 

The third element of the evolutionary story is the work of cultural entrepreneurs, particularly Francis Bacon (1561-1629) and Isaac Newton (1643-1727). Joel Mokyr emphasises that Bacon’s contribution should be assessed in terms of his rhetorical contribution to cultural change rather than his specific contributions to science. Bacon challenged the traditional orthodoxy by emphasizing the potential for the “sacred duty” to improve the material conditions of life to be aided by knowledge gained from experimentation. He argued that knowledge ought to bear fruit in production.

Isaac Newton promoted the view that the universe is mechanistic and understandable and that the role of science is to establish empirical regularities. He also argued that this knowledge should be used for the material benefit of mankind.

The educated elite in Europe – members of the so-called Republic of Letters – looked upon Bacon and Newton as the most influential thinkers of their age. The Republic of Letters set up norms and incentives that supported the market place of ideas. Participants were expected to reply to letters, disclose findings and data truthfully and acknowledge intellectual debts. The main payoff for successful scientific efforts was enhanced reputation. Evidence and logic were needed to back up assertions in order to win acceptance for new ideas. Scepticism provided the basis for advances in codified knowledge.

In Britain, the Puritans were particularly impressed by Francis Bacon’s writings. They were deeply attracted to experimental research. The systematic study of God’s creation was seen to be the closest a Calvinist could get to understanding an inscrutable deity. The study of nature was seen to have potential to instruct interpreters of the scriptures. The Puritans saw a great deal of virtue in “good works”, which they associated with labour that was useful and profitable in a worldly sense. What we call leisure, the Puritans viewed as idleness. They regarded education in physics, science, mathematics and languages as deeply virtuous.

The Puritans showed little concern for improving institutions in ways that would benefit economic growth, but in their stress on empirics and the practical use of knowledge they constitute “an essential link between the early followers of Francis Bacon and the Industrial Enlightenment of the 18^th century” (which Joel Mokyr wrote about in The Enlightened Economy). During the later Enlightenment period, science was, of course, able to “shed religion and advance on its own steam”.

In this brief review I have focused on the bare bones of Joel Mokyr’s model of cultural evolution. Readers interested in a broader perspective, should read Deidre McCloskey’s review. McCloskey’s important trilogy of books in this field also emphasise the importance of rhetorical contributions in promoting a culture of growth, but seem to imply that literature’s role in changing attitudes toward business made a greater contribution than Bacon’s cultural entrepreneurship in the field of science.  I mention this just to acknowledge that history can be complicated.

I find it difficult to read a book like A Culture of Growth without wondering what the implications it might have for the future. My reading of the history of the industrial enlightenment (sometimes still referred to as the industrial revolution) has previously made me think about the links between cultural change and economic policy reform. One might think that if a cultural evolutionary framework can help us to think about the past it should also be able to help us to think about the future. However, such models can only provide a framework. As Joel Mokyr emphasises models of cultural evolution are contingent rather than deterministic:

“In other words, they force us to recognize that things could have turned out differently than they did with fairly minor changes in initial conditions or accidents along the way” (p 232).

Hopefully, the “accidents” that  the world is currently experiencing will not destroy the culture of growth.

How can we measure human flourishing?

This graph suggests that, at a national level, three quite different indicators of human flourishing tell a similar story about human flourishing. The opportunity measure, shown on the horizontal axis, encompasses economic freedom, income, education, health and environmental performance. The thriving measure, shown on the vertical axis, shows the percentage of the populations who are positive about their present life situation and optimistic about the next five years. The measure of psychological flourishing, shown by the size of the bubbles, reflects the percentage of the populations whose responses to questionnaires indicate competence, emotional stability, engagement, meaning, optimism, positive emotion, positive relationships, resilience, self-esteem, and vitality. 

The focus on European countries was dictated by the data source on psychological flourishing:  an article by Felicia Huppert and Timothy, ‘Flourishing Across Europe’ (published in Soc.Indic.Res. in 2013). The thriving data is from Gallup World Polls using the Cantril scale which asks people to evaluate their lives relative to the best possible and worst possible life. The opportunity measure was created using methodology described in Chapter 6 of my book, Free to Flourish.

The graph raises such questions as whether Scandinavian countries will be able to sustain high rates of thriving and psychological flourishing in future without further expanding individual opportunities.

However, I want to focus in this post on how we came to measure human flourishing in three different ways and what the different measures tell us.

First, consider measures of opportunity. GDP per head of population has been used by economists as a rough measure of well-being for many decades, even though its potential shortcomings for this purpose have been well known since the concept was developed in the 1930s. Recognition of such problems led to efforts to take account of longevity and education, in the UNDP’s Human Development Index, and of a wider range of indicators of the quality of life in the OECD’s Better Life Index and similar indexes - including the opportunity index used in the graph. All those indexes can be viewed as measures of opportunity; they are not direct measures of well-being or human flourishing. It is possible to be wealthy, highly educated and have good physical health and yet to be deeply unhappy.

Second, there are attempts to measure well-being directly using surveys asking individuals to give a simple numerical rating to their happiness or their satisfaction with their lives.  The data on thriving shown in the graph are based on subjective well-being assessments of that kind.

The meaning that should be given to life satisfaction ratings is less obvious than the meaning of happiness ratings. The happiness question clearly elicits responses about feelings. Available evidence suggests that life satisfaction ratings reflect evaluations of lives rather than momentary feelings. Research by John Helliwell et al for The World Happiness Report shows that a large part of variation in life satisfaction ratings among countries can be explained by differences in income levels, social support, freedom to make life choices, generosity and perceptions of corruption.

Analysis of data from long-running national panel surveys for Australia, Germany and Britain provides evidence that adaptation and resilience tend to restore life satisfaction to previous levels following positive and negative changes in circumstances. Nevertheless, recent research by Bruce Headey and Ruud Muffels suggests that most people go through periods of their lives when they have relatively high and relatively low life satisfaction. Positive feedback loops between life satisfaction and variables such as health, social support, frequency of social activities, and satisfaction with work and relationships partly account for extended periods of high or low life satisfaction.

As I have discussed in a previous post, evaluations of life satisfaction can also be interpreted as frames of mind, which influence the extent to which people experience positive emotions. Monty Python (and many philosophers and psychologists) tell us that people who have a disposition to look on the bright side of life are better able to maintain relatively high life satisfaction. The evidence that life satisfaction is influenced by dispositions that are attributable to genetics also supports a frame of mind interpretation. People in Denmark are apparently particularly favoured by genes that promote high life satisfaction.

The main reservation I have about the tendency to use of life satisfaction as the gold standard in measuring human flourishing stems from evidence (for example, findings of research by Daniel Benjamin, OriHeffetz, Miles Kimball and Nichole Szembrot)  that when faced with relevant choices people rank life satisfaction less highly than other criteria such as the overall well-being of their family, being a moral person, having a meaningful life, and having many options and possibilities in life and freedom to choose among them. Some of the findings of this research are not easy to understand, but those noted above are, at least, consistent with the choices people could be expected to make when they exercise their practical wisdom.

That leads me to the third approach to measurement of human flourishing: the eudaimonic approach, which draws some inspiration from ancient Greek philosophers.  In their research, referred to above, Felicia Huppert and Timothy So viewed flourishing as lying at the opposite end of a spectrum to depression and anxiety. The authors identified 10 features of positive well-being: competence, emotional stability, engagement, meaning, optimism, positive emotion, positive relationships, resilience, self-esteem, and vitality.  As noted in my previous discussionof this study, an important finding was that was that the individuals identified as flourishing did not correspond very closely to those identified as having high life satisfaction. For Europe as a whole, the percentage who were both flourishing and had high life satisfaction was 7.3%. Among people who met the criterion for flourishing, 46.0% had high life satisfaction, and among people who had high life satisfaction, 38.7% were flourishing. (The correlation between life satisfaction and flourishing was only 0.34.)

As the philosopher Daniel Haybron has observed recently, there is no consensus among eudaimonic psychologists about what their measures of well-being should look like. Dan Haybron has provided what seems to me to be a good account of the “philosophical basis of eudaimonic psychology” in a chapter of that name in J Vitterso (ed.) Handbook of Eudaimonic Well-being.  I don’t agree with him on the question of whether it is possible for the wicked to flourish, but I don’t think that impinges greatly on the measurement issues. Haybron argues cogently that the main factors that should be targeted in eudaimonic measures of psychological well-being are:

• Agency - personal development, competence and autonomy
• Relationships - close personal relationships, social enjoyments, community trust etc.
• Meaning - engaging in activities that are meaningful or worthwhile
• Emotional well-being - endorsement (or positive emotion) engagement and attunement (tranquillity or peace of mind).

He also acknowledges the importance of some other factors that researchers may wish to measure: authenticity, knowledge and virtue.

In my view Haybron’s contribution should provide a useful basis for further consideration of these matters by psychological researchers, but any consensus they reach will inevitably be somewhat arbitrary and tenuously related to the perceptions of individual survey respondents about the factors that are important to their own flourishing.

I end by raising a couple of questions:

First, how should researchers determine what weights should be given in combining ratings of factors targeted in their surveys? My answer, very briefly, is that this should be left to the practical wisdom of survey respondents. I considered the question here.

Second, would it be enlightening to attempt to combine measures of economic opportunity with measures of psychological flourishing? My initial thought is that before considering that question we should have a clear view of the purpose(s) for which such a combined measure might be more useful than separate indicators of economic opportunity and psychological flourishing. I can’t think of any right now.

Postscript: 

Dan  Haybron has provided the following comments:

Very nice post! It might be useful to see your opportunities index related to the capabilities framework, which in my view is really just a kind of opportunity approach--and possibly better framed as a matter of opportunities (though maybe the connotations of the latter aren't always helpful). 

I suspect policy should consider well-being/outcome and opportunity metrics, and also don't see any clear rationale for combining them, except perhaps in some still broader index including lots of other stuff as well. In my work on capabilities, I suggest that the latter better captures something like parents' concern that their kids have good opportunities (so push them in school), which is distinct from a wish that they be happy/do well, which can sometimes be in tension with giving them the best opportunities. (If your kid goes to Harvard, great opportunities, probably not so happy.) Though in line with your graph, I assume they generally tend to be positively correlated.

On life satisfaction (LS)  measures: you point to one of the odd features of the Benjamin et al work, which generally seems to undervalue emotional goods as well. I suspect the setup skews answers misleadingly on things like that (though I think their work is really cool). But also, partisans of LS should not be bothered by that result: the smart position is to allow that LS itself isn't very important (hence the responses), but is very useful as an indicator of success in the things people do care about. So if LS is a valid measure, it should reflect all those other things, in proportion to how much people care about them. i suspect the Benjamin et al framework might be used to help test LS measures: are they sensitive enough to what people actually care about? Or do they lean too heavily on information that is chronically salient, like day-to-day material concerns? 

Can your view of external factors affecting human flourishing be summed up in a collection of quotes?

Just as sunshine, water and nutrients are necessary for plants to flourish, so too are external factors necessary for human flourishing. Aristotle was criticized by some other ancient Greek philosophers for holding that view, but it is hard to see how it could be contentious if human flourishing is viewed as the exercise of practical wisdom to pursue goals that each individual values in the circumstances in which they find themselves. The extent that we flourish - the quality of our lives - is not entirely divorced from the outcomes of our efforts to obtain the goods we value.  

As in the preceding post, which focused on the internal (personal development) aspects of human flourishing, the quotes I have selected below have been chosen on the basis that they support what I hope is a coherent set of propositions about external factors affecting individual human flourishing.

1. Human nature is probably shaped by multi-level evolutionary processes.

“Natural selection works at multiple levels simultaneously, sometimes including groups of organisms. I can’t say for sure that human nature was shaped by group selection – there are scientists whose views I respect on both sides of the debate. But as a psychologist studying morality, I can say that multilevel selection would go a long way toward explaining why people are simultaneously so selfish and so groupish.”  Jonathan Haidt, The Righteous Mind, 2012, p 218.

2. There seems to be broad agreement about virtues among almost all religious and philosophic traditions.

“Led by Katherine Dahlsgaad, we read Aristotle and Plato, Aquinas and Augustine, … Buddha, La-Tze, … the Koran, Benjamin Franklin … some two hundred virtue catalogues in all. To our surprise, almost every single one of the these traditions flung across three thousand years and the entire face of the earth endorsed six virtues: … wisdom, courage, humanity, justice, temperance, and transcendence.” Martin Seligman, Authentic Happiness, 2002, p 132-3.

3. Our social interactions encourage us to judge our own conduct as impartial spectators.

“Every man is, no doubt, by nature, first and principally recommended to his own care; and as he is fitter to take care of himself than any other person, it is fit and right that it should be so. … If he would act so as that the impartial spectator may enter into the principles of his conduct, which is what of all things he has the greatest desire to do, he must … humble the arrogance of his self-love, and bring it down to something that other men can go along with. … In the race for wealth, and honours, and preferments, he may run as hard as he can … in order to outstrip his competitors. But if he should jostle, or throw down any of them, the indulgence of the spectators is entirely at an end. It is a violation of fair play that they cannot admit of.” Adam Smith, The Theory of Moral Sentiments, 1759/1984, II.ii.2.1.

4. Freedom was made possible by the evolution of abstract rules of conduct which enabled mutually beneficial transactions among strangers.

“Man has not developed in freedom. The member of the little band to which he had to stick in order to survive was anything but free. Freedom is an artefact of civilization that released man from the trammels of the small group, the momentary moods of which even the leader had to obey. Freedom was made possible by the gradual evolution of the discipline of civilization which is at the same time the discipline of freedom. We owe our freedom to restraints of freedom. ‘For, Locke wrote, ‘who could be free when every other man’s humour might domineer over him?’ …

The great change which produced an order of society … for the preservation of which he had to submit to learnt rules which were often contrary to innate instincts, was the transition from the face-to-face society, or at least of groups consisting of known and recognizable members, to the open abstract society that was no longer held together by common ends but only by the same abstract rules.” Friedrich Hayek, Law, Legislation and Liberty, 1982, VIII, p 163-4.

5. The concept of natural law was important in opening the way to recognition of the right to liberty.

“The state of nature has a law of nature to govern it, which obliges every one: and reason, which is that law, teaches all mankind, who will but consult it, that being all equal and independent, no one ought to harm another in his life, health, liberty, or possessions … (and) when his own preservation comes not in competition, ought he, as much as he can, to preserve the rest of mankind, and may not, unless it be to do justice on an offender, take away, or impair the life, or what tends to the preservation of the life, the liberty, health, limb, or goods of another.” John Locke, The Two Treatises of Civil Government, 1689, II, 6.

6. The “progress of society toward real wealth and greatness” is hindered by restrictions on natural liberty.

“All systems either of preference or of restraint … being thus completely taken away, the obvious and simple system of natural liberty establishes itself of its own accord. Every man, as long as he does not violate the laws of justice, is left perfectly free to pursue his own interest in his own way, and to bring forth both his industry and capital into competition with those of any other man, or order of men.” Adam Smith, Wealth of Nations, 1776, IV.ix,50,51.

7.  The economic betterment that has vastly improved the lives of an increasing proportion of the world’s population over the last 300 years can be attributed to the ‘bourgeois deal’.

“Then after 1798 … life in quite a few places got better. Slowly, and then quickly, and by now with unstoppable, ramifying worldwide force, it got much better. Material life got better not merely for Europeans or imperial powers or Mr Moneybags, but for ordinary people from Brooklyn to Beijing.

The betterment stands in human history as Great Enrichment, the most important secular event since we first domesticated squash and chickens and wheat and horses. …

The real engine was the expanding ideology of liberty and dignity that inspired the proliferating schemes of betterment by and for the common people. Liberty and dignity for ordinary projectors yielded the Bourgeois Deal: ‘You accord to me, a bourgeois projector, the liberty and dignity to try out my schemes in voluntary trade, and let me keep the profits, if I get any, in the first act – though I accept, reluctantly, that others will compete with me in the second act. In exchange, in the third act of a new, positive sum drama, the bourgeois betterment provided by me (and by those pesky, low quality, price-spoiling competitors) will make you all rich.’ And it did.” Deirdre McCloskey, Bourgeois Equality, 2016, p 21.

 8.. Economic betterment has been associated with the emergence of emancipative values, and social movements to promote civic entitlements.

“Most people in … [technologically advanced] societies have a high living standard, are well educated, and can easily connect to like-minded others, irrespective of locality. In these situations, and in many societies approaching these conditions, people recognize the use of universal freedoms and value them accordingly: emancipative values emerge. Inspired by emancipative values, people take action on behalf of freedoms. This is evident in all kinds of social movement activity, the most vigorous of which voice emancipative goals: people-power movements, equal opportunity movements, civil rights movements, women’s rights movements, gay rights movements, children’s rights movements, and so forth. … This is a virtuous circle that describes thriving societies.” Christian Welzel, Freedom Rising, 2013, Loc 9324.

9. Classical liberalism is not an all-embracing ethic.

“As liberals, we take freedom of the individual, or perhaps the family, as our ultimate goal in judging social arrangements. Freedom as a value in this sense has to do with the interrelationships among people; it has no meaning whatsoever to a Robinson Crusoe on an isolated island (without his Man Friday). … Similarly, in a society freedom has nothing to say about what an individual does with his freedom; it is not an all-embracing ethic. Indeed, a major aim of the liberal is to leave the ethical problem for the individual to wrestle with.”  Milton Friedman, Capitalism and Freedom, 1962, p 12.

10. Individual rights answer the question of how it can be possible for the flourishing of individual humans to be self-directed without conflicting.

“Individual rights are an ethical concept different from those concepts generally found in normative ethics. They are not needed in order to know the nature of human flourishing or virtue, or our obligations to others, or even the requirements of justice. … Rather, individual rights are needed to solve a problem that is uniquely social, political and legal. … How do we allow for the possibility that individuals might flourish in different ways … without creating inherent moral conflict in … the structure that is provided by the political/legal order? How do we find a political/legal order that will in principle not require that the human flourishing of any person or group be given structural preference over others? How do we protect the possibility that each may flourish while at the same time provide principles that regulate the conduct of all?”  Douglas Rasmussen and Douglas Den Uyl, Norms of Liberty, 2005, p 78.

11. The liberal order can only succeed if sufficient people want to be free to make their own choices, and are prepared to enter into relationships with others on the basis of fair dealing, reciprocity and mutual respect.

“I have suggested that the liberal order that embodies political democracy and a market economy must be grounded in two normative presuppositions: first, that all persons are capable of making their own choices and that they prefer to be autonomous and, second, that most if not all, persons enter into relationships with others on a basis of fair dealing, reciprocity and mutual respect. I have also suggested that, from certain perspectives, observed reality in politics and economics may not seem to square with those presuppositions. My argument is that, nonetheless, and regardless of what may be observed, we must, within limits of course, proceed as if the presuppositions are satisfied. …

Properly designed institutional-constitutional safeguards against deviations from the norms can be effective … only in settings where the share of participants who might behave in violation of the norms of autonomy and reciprocity remain relatively small. Generalized or widespread failure of persons to adhere to these norms, along with widespread recognition that others also disregard the standards, will ensure that the liberal order itself must fail, quite independently from any institutional safeguards.” James Buchanan, Why I, Too Am Not a Conservative, 2005, pp 26, 28.

Can your view of human flourishing be summed up in a selection of quotes?

The quotes selected for this post are related specifically to individual flourishing or personal development. I will follow this up later with a selection of quotes relating to the social conditions that favour human flourishing.

Rather than selecting the most inspirational quotes I can think of I have selected quotes that seem to support what I hope is a coherent set of propositions about human flourishing.

       1. Happiness is the final end to which humans are naturally attracted.

“Since there is evidently more than one end, and we choose some of these (e.g. wealth, flutes …) for the sake of something else, clearly not all ends are final ends; but the chief good is evidently something final. ...

Now such a thing happiness [living well and doing well], above all else, is held to be; for this we choose always for itself and never for the sake of something else …” Aristotle, Nicomachean Ethics, Book 1, 7.

2. Reflection tells us that there is more to happiness than having a successful life.

“For both ancients and moderns, the starting point for considering happiness is a conventionally successful life which the agent finds satisfactory. … We have no concept which readily covers both the unreflective notion of success in life from which we start, and the revised notion of success in life with which we end if and when we have appropriately revised our priorities, and given morality its appropriate place in our life. The fact that we lack such a concept doubtless owes something to our tendency to see the pursuit of morality as being always likely to be in tension or conflict with the pursuit of other ends.” Julia Annas, philosopher, The Morality of Happiness, 1993, p 453-4.

  3. Human flourishing is the exercise of practical reason to actualize human potentialities.

“Ontologically considered, human flourishing is an activity, an actuality, and an end that is realized (or a function that is performed) through the self-directed exercise of an individual’s rational capacity. … As an actuality, human flourishing consists of activities that both produce and express in a human being an actualization of potentialities that are specific to the kind of living thing a human being is and that are unique to each human being as an individual.” Douglas Den Uyl and Douglas Rasmussen, philosophers, The Perfectionist Turn, 2016, p 45.

 4. We feel elevated when we contemplate the natural beauty of our world and the kindness of other humans..

Many words have been written to express such thoughts, but the those that come to mind at the moment are the lyrics of “What a Wonderful World”, a song written by Bob Thiele (as "George Douglas") and George David Weiss, first recorded by Louis Armstrong, and released in 1967. You can view the lyrics and listen here.

 5. We are responsible for setting the internal rules that determine our behaviour.

“The brain is an evolved system, a decision-making device that interacts with its environment in a way that allows it to learn rules to govern how it responds. It is a rule-based device that works, fortunately, automatically.” Michael Gazzaniga, neurologist, The Ethical Brain, 2005, loc 1278.

 6. Individuals flourish as their reason and emotions learn to work in harmony.

“We sometimes fall into the view that we are fighting with our unconscious, our id, or our animal self. But really we are the whole thing. We are the rider, and we are the elephant. Both have their strengths and special skills” p 22.

“Reason and emotion must work together to create intelligent behaviour, but emotion (a major part of the elephant) does most of the work” p 13.

“virtue resides in a well-trained elephant” p 160. Jonathan Haidt, psychologist, The Happiness Hypothesis, 2006.

7. Unpleasant thoughts and feelings are a natural part of life.

“So here is the happiness trap in a nutshell: to find happiness, we try to avoid or get rid of bad feelings – but the harder we try, the more bad feelings we create” p 40.

“As you open up and make space for these feelings, you will find they bother you much less, and they ‘move on’ much more rapidly, instead of ‘hanging around’ and disturbing you” p 45.

“A rich, full and meaningful life comes about through accepting your thoughts and feelings instead of fighting them, and taking effective action, guided by your deepest values” p 74.  Russ Harris, MD, The Happiness Trap, 2007.

 8. Grant yourself the freedom to pursue your goals.

“The easiest way to convince yourself that you don’t have mobility is to form ironclad concepts of yourself and how you do things …  . Freedom is about realizing that you always have the choice to start moving in any desired direction regardless of your past.” Timothy Gallwey, coach, The Inner Game of Work, 2000, p 126.

9. You get to choose whether to be content with past achievement or to stoke motivation.

“Once you have taken the first two steps in self-control – setting a goal and monitoring your behaviour – you’re confronted with a perennial question: Should you focus on how far you’ve come or how much remains to be done? There is no simple, universal answer, but it does make a difference … . For contentment, apparently, it pays to look how far you’ve come. To stoke motivation and ambition, focus instead on the road ahead.” Roy Baumeister and John Tierney, psychologists, Willpower: Rediscovering our Greatest Strength, 2011, Loc 1804

10. Be yourself!

“The paradox that frees you from all the prisons of self and the worries about image and approval is that the highest development of self is self-forgetfulness. When you fully integrate the awareness that it’s not about you, your focus shifts. Now you realize it’s about the experience, the contribution, the exploration, the discovery, and transformation. Now you’re free to be fully present without double-tracking in your head worrying about whether you have their approval.” Michael Hall, psychologist, Unleashed, 2007.