{"id":2260,"date":"2021-01-20T09:56:53","date_gmt":"2021-01-20T09:56:53","guid":{"rendered":"https:\/\/escp.eu\/thechoice\/?p=2260"},"modified":"2021-02-08T08:16:35","modified_gmt":"2021-02-08T08:16:35","slug":"well-being-the-eternal-quest-for-balance","status":"publish","type":"post","link":"https:\/\/escp.eu\/thechoice\/tomorrow-choices\/well-being-the-eternal-quest-for-balance\/","title":{"rendered":"Well-being, the eternal quest for balance"},"content":{"rendered":"\n

The Choice interviewed the authors of \u2018La Tyrannie du bien-\u00eatre\u2019 and \u2018L’Art de changer de vie en cinq le\u00e7ons\u2019, respectively Beno\u00eet Heilbrunn<\/a> and <\/em>Philippe Gabilliet<\/em><\/a>. Both are professors at ESCP Business School, but each has a different take on well-being, particularly when it comes to the world of work.<\/em><\/p>\n\n\n\n

Could each of you please give your definition of well-being?<\/h2>\n\n\n\n

Philippe Gabilliet: <\/strong>Well-being is a positive, subjective evaluation made by an individual at a given time and in a given context. So, well-being is basically a non-subject in my view. However, the notion of well-being at work is an interesting one. The aim here is to try to understand the extent to which the workplace can be a source of unhappiness, and what needs to be done to create a policy for well-being at work. Clearly, well-being involves people understanding the usefulness and purpose of their work, having good relationships with their colleagues, and feeling appreciated and respected by their management\u2026 the rest is what I call \u2018gadgets\u2019,<\/mark> like the armchair that gives you a massage in the breakout room, the table football or the free coffee. None of that is very important.<\/p>\n\n\n\n

Beno\u00eet Heilbrunn:<\/strong> Well-being is a sensory and emotional state, which means it depends upon the context. It\u2019s difficult to imagine a philosophy of life that is based on a contextual element. It\u2019s something instantaneous, which makes it difficult to measure.<\/strong> The question of well-being has been developed since 1948 with the creation of the World Health Organization (WHO), which clearly indicated that its goal was to promote physical, psychological and social well-being. Since the 1960s, this notion has led to the idea of a \u201chappiness economy\u201d. At that time, the first critiques of the consumer society were beginning to appear, notably with the economist Tibor Scitovsky. In his book \u2018The Joyless Economy\u2019, he wonders why our economic system, which is supposed to give us greater freedom and more leisure, along with a more open approach to sexuality and better health care, has failed to increase the level of satisfaction that people feel in their lives. All the surveys about subjective well-being and perceived happiness indicate that people are no happier today than they were before.<\/p>\n\n\n\n

In the business world, the latest way to commercialize well-being is to make people within a company think that it could actually be someone\u2019s job.<\/p>Philippe Gabilliet<\/cite><\/blockquote>\n\n\n\n

How old is the idea of well-being?<\/h2>\n\n\n\n

Beno\u00eet Heilbrunn: <\/strong>Hellenistic philosophy was the first to raise the question of happiness. It is a very clear anthropological marker in western philosophical thinking. Along with Epicurus and Aristotle, all the Greek philosophers interested in temperance support this idea of turning to material goods and desires to combat pain and suffering. To my knowledge, the notion of well-being has never really been conceptualized, although happiness has been the subject of a great deal of theorizing since antiquity.<\/p>\n\n\n\n

Philippe Gabilliet: <\/strong>The very concept of well-being is inapplicable because there is no formal structure behind it. From 1990 to 2000, when the University of Pennsylvania created the field of positive psychology, researcher Martin Seligman devised a set of rules with the aim of formulating a concept of well-being, known as the PERMA model<\/a>. It has five measurable components: positive emotions, engagement, positive personal relationships, meaning, and accomplishment. No single component can define well-being, but each one makes a contribution. <\/strong>Today, we are dealing with a catch-all narrative where people are trying to sell well-being. In the business world, the latest way to commercialize well-being is to make people within a company think that it could actually be someone\u2019s job.<\/p>\n\n\n\n

It\u2019s true that some companies have appointed Chief Happiness Officers to improve the well-being of their employees. Is it just about image or is there a real management transformation underway?<\/h2>\n\n\n\n

Philippe Gabilliet: <\/strong>The moment you have a Chief Officer title, it means you have power. Having a Chief Happiness Officer is a way of introducing a trendy subject. What annoys me about this aspect of well-being at companies is that the subtext is deceitful, in my opinion.<\/p>\n\n\n\n

Beno\u00eet Heilbrunn: <\/strong>It\u2019s total nonsense. It is one of those paradoxical calls to action that are a permanent feature of capitalism — wanting employees to be happy and, at the same time, exercising power and control over them. It is an incompatible vision and a move that masks the simple fact that we don\u2019t have answers to the problem.<\/p>\n\n\n\n

Philippe Gabilliet: <\/strong>The world of work is not a natural creator of well-being; instead, it tends to create certain symptoms (fatigue, mental stress, back pain, etc.). The challenge is knowing to what extent managers are expected to be responsible for an employee\u2019s state of mind.<\/strong> And as soon as people are given that responsibility, you have to try to control it.<\/p>\n\n\n\n

Well-being is a soft notion that looks to a future world where there will be no material resistance because people will seek to avoid any physical sensation that is unpleasant.<\/p>Beno\u00eet Heilbrunn<\/cite><\/blockquote>\n\n\n\n

Should a manager be responsible for people\u2019s well-being?<\/h2>\n\n\n\n

Philippe Gabilliet: <\/strong>Politicians say that well-being is a bad answer to a good question. The right question is about unhappiness, which needs to be freed from ideology. When someone achieves an objective they have been set, we call that effectiveness. On the other hand, when they achieve their objective by optimising available resources to the maximum, we call that efficiency. Many HR practices are designed to address unhappiness caused by the pressure on people to be competitive. But the real questions are about the definition of work<\/strong> \u2013 \u2018What am I doing?\u2019, \u2018What\u2019s the point of it?\u2019 and \u2018How am I being treated by those around me?\u2019<\/p>\n\n\n\n

Beno\u00eet Heilbrunn: <\/strong>Well-being is not the opposite of unhappiness. It brings together two founding notions of Greek philosophy \u2013 the ideas of being and of good, which together make for \u201cbeing good\u201d. However, this juxtaposition also limits its impact. One of the few thinkers to really focus on well-being was Jeremy Bentham. The aim of his idea of utilitarianism and the political economics that emerged in the 17th<\/sup> century was to provide the greatest amount of utility<\/strong>, to do things that had meaning and improved people\u2019s existences. This notion of utility is essential when considering the difference between effectiveness and efficiency.<\/p>\n\n\n\n

Beno\u00eet Heilbrunn, in \u2018L\u2019Obsession du bien-\u00eatre\u2019<\/em>, you compare well-being with molten chocolate cake. \u201cUnder the dictatorship of comfort, it governs our choices and anaesthetizes our freedom\u201d, you wrote. Could you tell us more about that?<\/h2>\n\n\n\n

Beno\u00eet Heilbrunn: <\/strong>Well-being is contextual and sensory. It is a very difficult emotion to conceptualize and to measure. It is a soft notion that looks to a future world where there will be no material resistance because people will seek to avoid any physical sensation that is unpleasant. It\u2019s why well-being is culturally linked to the arrival of the New Age movement in the United States at the end of the 1960s. The fundamental basis of New Age cannot be defined, and that is its great strength. Well-being draws on the key principle of New Age, a sort of inherent religion that rejects all ideas of transcendence and, according to which, we are all part of the same living entity, which has no hierarchy. So, softness remains the essential physical and ideological component of happiness. <\/p>\n\n\n\n

During his journey around America, Alexis de Tocqueville was absolutely fascinated by the cult of the \u2018God of Comfort.\u2019 For him, the danger in turning comfort into a cult is that people become willing to give up their freedom, provided that they are guaranteed continued well-being in return. This \u201ccult of comfort\u201d makes any idea of resistance impossible. It gives people a feeling that they are sliding their way through life and that it requires no effort. The psychological feeling created by this sense of sliding is not far removed from the idea of mindfulness, which runs through all theories of personal development. In both cases, the objective is to ease\/reduce any idea of stress and resistance, physically and psychologically speaking.<\/p>\n\n\n\n

Philippe Gabilliet: <\/strong>As the world creates unhappiness, what is the alternative? Beno\u00eet has a very interesting approach in his book \u2018L\u2019Obsession du bien-\u00eatre<\/em>\u2019, where he calls for a sense of discomfort. It\u2019s a worthwhile approach, even though I do find it elitist.<\/p>\n\n\n\n

Beno\u00eet Heilbrunn: <\/strong>It\u2019s an idea I took from Nietzsche. It links good health with a willingness to take risks and to step outside the comfort zone created by the routine and the reassuring. For Nietzsche, \u201ca desire for self-preservation is the expression of a distressful situation\u201d. Being guided by an instinctive impulse can lead us to sacrifice self-preservation, if we want \u201csomething to happen to us\u201d. In other words, it is a state of health that does not react to events and is the very opposite of the utopia of connected health. Our search for well-being is based on homoeostatic balance — being at just the right temperature, having just the right physical posture\u2026 but like a tightrope walker, life is a permanent expression of balance and imbalance. To really exist, we need to abandon this form of mental comfort. And this is why I think it\u2019s important to distinguish between living and existing, and to be willing to go beyond our usual way of life.<\/mark> Focusing on well-being can very quickly lead us to become trapped in the kind of life that prevents us from truly existing.<\/p>\n\n\n\n

Philippe Gabilliet: <\/strong>If an individual or a group can be placed in a situation of managed discomfort, under pressure from their senses, dreams and objectives, that\u2019s something very interesting. Nietzsche had this phrase: \u201cSomeone who knows why they are living can accept how they are living.\u201d<\/em> And that\u2019s the idea we have here.<\/p>\n\n\n\n

Beno\u00eet Heilbrunn: <\/strong>I\u2019m convinced that the role of a university is to help people ask questions, and not to give answers. One of the features of ESCP is that we introduce students to critical thinking and a view of management as a social science. We aim to develop individuals who are independent in their decision-making. And for that to happen, there needs to be a level of discomfort. Which brings us back to the question of work having meaning \u2013 in the sense of direction, feeling and purpose. If you believe in the failings of the \u201cbullshit economy\u201d, as described by David Graeber, there is a real issue around meaning. To see gadgets as a valid response to the need for well-being is to be blind to this question of suffering and unhappiness, particularly at work. That\u2019s why, rather than talking about well-being, I think it\u2019s more useful to focus on being well.<\/p>\n\n\n\n

The issue of well-being at work is going to move into the sphere of people\u2019s private lives, as the separation between the two is beginning to disappear.<\/p>Beno\u00eet Heilbrunn<\/cite><\/blockquote>\n\n\n\n

According to you, has well-being at work been affected by the Covid-19 crisis?<\/h2>\n\n\n\n

Beno\u00eet Heilbrunn: <\/strong>This crisis has raised a question about the pointlessness of a certain number of tasks. To some extent, the issue of well-being at work is going to move into the sphere of people\u2019s private lives, as the separation between the two is beginning to disappear. If someone is responsible for their employees\u2019 state of mind, it covers not only when they are at work but also when they are at home. <\/strong>In turn, this is also going to raise new questions about the level of control that management can have on aspects of home life.<\/p>\n\n\n\n

Philippe Gabilliet: <\/strong>For some people, remote working and virtualization can increase their productivity, while at the same time maintaining their sense of well-being at home. But some people don\u2019t have a choice because their added value cannot be dematerialized. The Covid-19 crisis has also led certain people to speak up about what they no longer want to do and how they would like to change their lives.<\/strong> In comparison with being in the workplace, remote working tends to reveal some of the \u201cbullshit jobs\u201d.<\/p>\n\n\n\n

Beno\u00eet Heilbrunn: <\/strong>This idea of \u201cbullshit jobs\u201d is something that people prefer not to think about in the world of work. David Graeber has highlighted a major taboo that is related to this issue of meaning. The worst aspects of our existence are the result of cynicism or meaninglessness. In my view, by far the best way of combating cynicism is to use irony.<\/p>\n\n\n\n

\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

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