November 8, 2022 • 23 mins
Is intelligence fixed, or can you improve your intellect over time? Your answer to that question impacts how you deal with challenges at work and in your personal life. Plus, in our final episode of this series, Barry asks us to live by the wise words…of Bruce Springsteen.
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Episode Transcript
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Speaker 1 (00:11):
Lessons from the world's top professors anytime, anyplace, world history
examined and science explained. This is one day University. Welcome.
(00:37):
You're listening to our final episode of the Happiness Formula,
and I'm your host for the last time, Mike Coscarelli. Well,
as they say, all good things must come to an end,
and if you've made it this far, thank you. In
this series, Dr Barry Schwartz has taught us about happiness, grit,
(00:58):
practical wisdom, how to be a good friend, how to
listen as a parent, and what can make our work better.
So we've got all this knowledge, what do we do
with it? Barry has got some suggestions. When I introduced
(01:20):
this idea of idea technology, I suggested that one of
the things that claims we make about human beings can
do is actually change the nature of the people that
the claims are about, and conceivably change them for the worse,
(01:43):
not for the better. Even Adam Smith. And I've made
Adam Smith the bad guy here, and I'm giving a
one sided picture of him. He had lots of really interesting,
important things to say about human beings that are just
not part of my story. So he's not a bad guy,
(02:05):
But he had this to say, Listen carefully. The man
whose life is spent in a few simple operations, as
in making pins and a pin factory, has no occasion
to exert his understanding or to exercise his invention in
(02:26):
finding out expedients for difficulties which never occur. He naturally loses,
therefore the habit of such exertion, and generally becomes as
stupid and ignorant as it is possible for a human
(02:46):
creature to be. So, to translate that into contemporary English,
if you are working repetitively, mechanically and mindlessly over and
over again, day after day, you lose the ability to
figure out solutions to problems that might arise, and you
(03:10):
become stupid. Now here's the thing. You lose something that
you used to have, and you become stupid rather than
already being stupid. So, in effect, what Smith is saying
in this quote is if you put people into a factory,
(03:34):
you deprive them of the ability to solve problems that arise,
and you make them dumb. People aren't naturally that way,
working in a pin factory makes them that way, and
that's the point behind this idea of mind about idea technology.
(03:57):
You think people only work for pay, you create workplaces
that make them stupid, and have being done that, you've
turned them into creatures that only work for pay. When
I talked about the Army's concern that its field commanders
were losing had lost the ability to improvise, the reason
(04:19):
they seem to have lost the ability to improvise is
that basically, in the part of their job where they
were training new soldiers, instead of using their ingenuity, discretion,
and creativity to figure out how to train new soldiers,
they simply went by a script, and in that that
(04:41):
process lost the ability to improvise and became stupid when
lives were on the line in actual combat situations. So
this is what Smith is saying. What is it that
people had before entering the factory that they lost when
(05:02):
they started working in the factory, And what is it
that they were before entering the factory that was different
from what they became. Right here in this quote from Smith,
we see evidence that Adam Smith believed that what people
were like as workers would depend in part on the
(05:26):
conditions of their work. And yet, over the years, this
nuanced understanding of human nature as the product of the
human environment got lost, and as a result of this
lost subtlety creating the soulless, dehumanizing workplaces that most people
(05:47):
faced didn't need any justification except for economic efficiency. The
thought was that it wasn't changing people, it wasn't depriving
people of anything. It was simply taking people as they
were and using or labor with maximum efficiency. But my
(06:10):
point is that ideas do change people, and our pressing
questions are how can idea technology take root even when
the ideas are false. If you think that people lack
the motivation to do good work, you structure the workplace
(06:30):
so that the work requires little judgment, little discretion, and
is closely supervised, and you engineer an incentive scheme that
make sure that people will want to work hard. As
a consequence, people never get the opportunity to become engaged
by their work and committed to doing it well. Your
(06:53):
lack of faith in the motives of the people you
oversee is then vindicated. See I told you, if we
don't create a good incentive system, people won't work hard.
There are other examples of ideology in action, uh in
psychology that I'm gonna discuss with you briefly. Just to
(07:17):
give you more of a sense of what this dynamic
is that I'm talking about. Let's think about how we
think about human intelligence. One possibility is that how smart
we are is fixed largely by our genes. Some people
are born smart, some people are born brilliant, some people
(07:41):
are born dumb. As you probably know, there is some
evidence and much belief that individual differences in intelligence are
innate and unmodifiable. You can teach uh, not very bright
people a lot of stuff, but you're not going to
(08:02):
make them brighter. Some people win the genetic lottery and
some people lose it. So is this true? Well, it
turns out it's a hard question to answer. Consider the
work of a well known psychologist named Carol Dweck. What
(08:22):
Dweck has discovered is that some children have what she
calls performance goals. These kids want to do well on tests.
They want approval, they want gold stars, they want pats
on the head. Other kids have what she calls mastery goals.
(08:45):
They want to encounter things that they can't do and
learn how to do them from their failures. Kids with
mastery goals want challenges. Failure is an opportunity to learn.
Kids with performance goals don't want challenges. Failure is just
failure and what they want to success and approval. Performance
(09:11):
oriented kids, as Doet puts it, want to prove their ability,
while mastery oriented kids want to improve their ability. Now,
children who have performance goals avoid challenges. Children who have
(09:31):
mastery goals seek challenges. Children with performance goals respond to
failure by giving up. Children with mastery goals respond to
failure by working harder. What does this mean. It means
that children with mastery goals learn more and get smarter
(09:55):
than children with performance goals. Right, If you have mastery goals,
you seek challenges, and that makes you better at what
it is you're trying to master. If you have performance goals,
you avoid challenges, and that keeps you as good as
you were. And that could be good or not so good,
but there's no opportunity to improve. What Dweck has shown
(10:18):
lies beneath these two orientations is two quite different conceptions
that children have of the nature of intelligence. Some children
believe that intelligence is essentially immutable. It's the genetic lottery,
although they don't necessarily know anything about genes. Children who
(10:40):
think intelligence is fixed intelligence is immutable are the ones
who tend to be performance oriented. If I can't get smarter,
why risk embarrassing myself with a failure. What's the point
of seeking challenges and risking failure if you can't get smarter.
(11:01):
Other children, in contrast, believe that intelligence is not a
fixed quantity, that people can get smarter, and these children
tend to be mastery oriented, seeking to do in their
schoolwork what they believe is possible for everyone. So is
(11:22):
intelligence fixed? The answer, in part, depends on whether you
believe it's fixed. If you believe intelligence is fixed, you
avoid the challenges that might make you smarter. If you
believe intelligence is not fixed, you seek the challenges that
(11:43):
will make you smarter. Thus, a false idea about the
nature of intelligence, that intelligence is fixed, can lead people
to behave in the world in ways that makes that
false idea true. And that's another example of what I
mean when I talk about idea lergy or idea technology.
(12:08):
And this is exactly the dynamic that I think occurred
in the evolution of the modern workplace. Adam Smith thought
people are lazy. To get him to do something, you've
got to make it worth their while. You've got to
pay them. You create a factory system built for people
who are lazy, where the engine that produces activity is
(12:32):
nothing but to pay at the end of the week,
and where the activity itself is soul deadening and mindless.
And you sure enough managed to create people for whom
the only reason to show up for work is the
paycheck that comes at the end of the week, not
because it's something essential about how people are, but rather
(12:55):
because you've created an environment in which people really can't
be any other way. There is no earthly reason to
do the work that's available to you except for the paycheck.
Remember again, Smith said, the man whose life is spent
in performing a few simple operations has no occasion to
(13:18):
exert his understanding or to exercise his invention. He generally
becomes as stupid and ignorant as it is possible for
a human creature to become. Here, he is describing how
work in a factory that's organized in a particular kind
of way, how that affects the nature of the people
(13:42):
who have to work in that factory. And an anthropologist
named Martial Salem's, in talking about this sort of process, said,
thus does the economy produce not only objects that is
goods for appropriate subjects, but also subjects for appropriate objects.
(14:07):
In other words, the economy, the economic system within which
we operate, changes us and turns us into just the
kinds of creatures that will be able to survive in
the industrial system that we've created. And the more that
(14:27):
institutions like this dominate society, the more it will seem
obviously true that the only reason people do anything is
for the carrot that is being dangled at the end
of the task. You won't find doctors who care about
(14:49):
health outcomes if you create medical settings where they're focused
on how much they earn. You won't find teachers who
care about exciting young minds if you create class rooms
where the only reason for showing up every day is
the paycheck that comes at the end of the week.
(15:11):
Everywhere you look, you will see people engaged in activities
for pay and for no other reason, and you will
conclude that incentives are the magic that runs the world.
It's time for one last break when we come back
out ahead for higher ground. I'll begin to wrap up
(15:49):
with a folk tale. A scorpion wants to cross the river,
but it can't swim, so he goes up to a
frog who can swim and asks for a ride. The
frog says, if I give you a ride on my back,
(16:09):
you'll go and sting me. The scorpion replies, it wouldn't
be in my interest to sting you, since as I'll
be on your back. If I sting you, we both drown.
The frog thinks about this for a while and accepts
the deal seems reasonable. It takes the scorpion on its back.
(16:31):
It braves the waters, but halfway across it feels a
burning pain in its side, and it realizes the scorpion
has stun it after all. As they both sink beneath
the waves, the frog cries out, why did you sting me,
(16:52):
mr scorpion? For now we will both drown. The scorpion replies,
I can't help it. It's in my nature. The thing
is human, and beings are not scorpions. People are not
stuck being one way or another. As anthropologists Clifford Gearts observed,
(17:16):
human beings are unfinished animals, But nor are we free
to invent ourselves without constraint. What we can reasonably expect
of people depends on how our social institutions finished them.
When we give shape to our social institutions to our schools,
(17:40):
our communities, and of course, our workplaces. We are shaping
human nature. Thus, human nature is, to a significant degree,
the product of human design. If we design workplaces that
permit people to do work that they value, we will
be designing a human nature that values work. If we
(18:03):
design workplaces that permit people to find meaning in their work,
we will be designing a human nature that values work.
Now why should we design such workplaces? First, good workplaces
enable people to do good work. Their customers and clients benefit,
(18:24):
and so do their employers. And second, when people are
able to do work they value, it makes them happy.
It enhances their well being much more than the material
benefits from the incentive schemes that employ your substitute for
good work. Why wouldn't we want to design a workplace
(18:47):
that enables its inhabitants to get real satisfaction out of
the time they spend there. We've missed this opportunity thus
far in our history, partly because of the ideology that
tells us that people don't want to work. It places
(19:07):
a great burden on us when we appreciate that by
designing our institutions, we are also designing ourselves. The people
who inhabit those institutions, at least in part. But I
think this is a responsibility that we must all accept,
(19:27):
and the first step to taking responsibility over the structure
of our workplace is to start asking questions. When it
comes to the design of work. We must ask why,
what is the purpose of this work? Will the purpose
of the work inspire people to do the jobs well?
We must ask what is the product of our work,
(19:51):
something that will actually provide a benefit? Are the results
of our transactions with customers positive, some so that both
sides to the transaction will be better off. It will
be much easier to inspire our workforce if the answer
to this question is yes. And we must ask, how
(20:13):
are we giving workers the freedom to use their intelligence
and discretion to help solve the problems that they face
every workday? Are we allowing them to work without close
supervision and trusting that since they want to do their
jobs well, they will do their jobs well. The world
(20:34):
of work and the world of human experience will be
a very different place if we ask ourselves these questions
about the work that we do and the work that
we ask other people to do, and human nature will
be different too. We will enable the people who work
for us and work with us to live richer lives
(20:58):
and everyone will benefit. Close with a quote from my
favorite rock singer, Bruce Springsteen. This comes from an interview
he did years ago with the magazine Rolling Stone, and
here's what he says. I understand that it's the music
(21:23):
that keeps me alive, that's my life blood. And to
give that up for like the TV, the cars, the houses,
that's not the American dream, that's the booby prize. In
the end, those are the booby prizes. And if you
fall for them, if when you achieve them, you believe
that this is the end in and of itself, then
(21:46):
you've been suckered in, because those are the consolation prizes
if you're not careful for selling yourself out or letting
the best of yourself slip away. So you've got to
be vigilant. You've got to carry the idea you began
with further, and you've got to hope that you're headed
for higher ground. And I hope that we are all
(22:10):
collectively and in partnership, headed for higher ground. That's it.
Dr Barry Schwartz has taken us on a remarkable journey
exploring happiness, practical wisdom, and what makes us feel valued
at work. And now we're setting you free to go
(22:32):
out and change the world using what you've learned. Okay,
maybe not the world, but you can change something, right.
I sure hope you do. I'm Mike Coscarelli, and I
gotta say it has been a pleasure to be here
with you. The Happiness Formula from One Day University is
(22:53):
a production of I Heart Podcasts and School of Humans.
If you've enjoyed the show, leave a review in your
favorite podcast app and check out the Curiosity Audio Network
for podcasts. It's covering history, pop culture, true crime, and more.
(23:20):
School of Humans m
Lessons from the world's top professors anytime, anyplace, world history
examined and science explained. This is one day University. Welcome.
(00:37):
You're listening to our final episode of the Happiness Formula,
and I'm your host for the last time, Mike Coscarelli. Well,
as they say, all good things must come to an end,
and if you've made it this far, thank you. In
this series, Dr Barry Schwartz has taught us about happiness, grit,
(00:58):
practical wisdom, how to be a good friend, how to
listen as a parent, and what can make our work better.
So we've got all this knowledge, what do we do
with it? Barry has got some suggestions. When I introduced
(01:20):
this idea of idea technology, I suggested that one of
the things that claims we make about human beings can
do is actually change the nature of the people that
the claims are about, and conceivably change them for the worse,
(01:43):
not for the better. Even Adam Smith. And I've made
Adam Smith the bad guy here, and I'm giving a
one sided picture of him. He had lots of really interesting,
important things to say about human beings that are just
not part of my story. So he's not a bad guy,
(02:05):
But he had this to say, Listen carefully. The man
whose life is spent in a few simple operations, as
in making pins and a pin factory, has no occasion
to exert his understanding or to exercise his invention in
(02:26):
finding out expedients for difficulties which never occur. He naturally loses,
therefore the habit of such exertion, and generally becomes as
stupid and ignorant as it is possible for a human
(02:46):
creature to be. So, to translate that into contemporary English,
if you are working repetitively, mechanically and mindlessly over and
over again, day after day, you lose the ability to
figure out solutions to problems that might arise, and you
(03:10):
become stupid. Now here's the thing. You lose something that
you used to have, and you become stupid rather than
already being stupid. So, in effect, what Smith is saying
in this quote is if you put people into a factory,
(03:34):
you deprive them of the ability to solve problems that arise,
and you make them dumb. People aren't naturally that way,
working in a pin factory makes them that way, and
that's the point behind this idea of mind about idea technology.
(03:57):
You think people only work for pay, you create workplaces
that make them stupid, and have being done that, you've
turned them into creatures that only work for pay. When
I talked about the Army's concern that its field commanders
were losing had lost the ability to improvise, the reason
(04:19):
they seem to have lost the ability to improvise is
that basically, in the part of their job where they
were training new soldiers, instead of using their ingenuity, discretion,
and creativity to figure out how to train new soldiers,
they simply went by a script, and in that that
(04:41):
process lost the ability to improvise and became stupid when
lives were on the line in actual combat situations. So
this is what Smith is saying. What is it that
people had before entering the factory that they lost when
(05:02):
they started working in the factory, And what is it
that they were before entering the factory that was different
from what they became. Right here in this quote from Smith,
we see evidence that Adam Smith believed that what people
were like as workers would depend in part on the
(05:26):
conditions of their work. And yet, over the years, this
nuanced understanding of human nature as the product of the
human environment got lost, and as a result of this
lost subtlety creating the soulless, dehumanizing workplaces that most people
(05:47):
faced didn't need any justification except for economic efficiency. The
thought was that it wasn't changing people, it wasn't depriving
people of anything. It was simply taking people as they
were and using or labor with maximum efficiency. But my
(06:10):
point is that ideas do change people, and our pressing
questions are how can idea technology take root even when
the ideas are false. If you think that people lack
the motivation to do good work, you structure the workplace
(06:30):
so that the work requires little judgment, little discretion, and
is closely supervised, and you engineer an incentive scheme that
make sure that people will want to work hard. As
a consequence, people never get the opportunity to become engaged
by their work and committed to doing it well. Your
(06:53):
lack of faith in the motives of the people you
oversee is then vindicated. See I told you, if we
don't create a good incentive system, people won't work hard.
There are other examples of ideology in action, uh in
psychology that I'm gonna discuss with you briefly. Just to
(07:17):
give you more of a sense of what this dynamic
is that I'm talking about. Let's think about how we
think about human intelligence. One possibility is that how smart
we are is fixed largely by our genes. Some people
are born smart, some people are born brilliant, some people
(07:41):
are born dumb. As you probably know, there is some
evidence and much belief that individual differences in intelligence are
innate and unmodifiable. You can teach uh, not very bright
people a lot of stuff, but you're not going to
(08:02):
make them brighter. Some people win the genetic lottery and
some people lose it. So is this true? Well, it
turns out it's a hard question to answer. Consider the
work of a well known psychologist named Carol Dweck. What
(08:22):
Dweck has discovered is that some children have what she
calls performance goals. These kids want to do well on tests.
They want approval, they want gold stars, they want pats
on the head. Other kids have what she calls mastery goals.
(08:45):
They want to encounter things that they can't do and
learn how to do them from their failures. Kids with
mastery goals want challenges. Failure is an opportunity to learn.
Kids with performance goals don't want challenges. Failure is just
failure and what they want to success and approval. Performance
(09:11):
oriented kids, as Doet puts it, want to prove their ability,
while mastery oriented kids want to improve their ability. Now,
children who have performance goals avoid challenges. Children who have
(09:31):
mastery goals seek challenges. Children with performance goals respond to
failure by giving up. Children with mastery goals respond to
failure by working harder. What does this mean. It means
that children with mastery goals learn more and get smarter
(09:55):
than children with performance goals. Right, If you have mastery goals,
you seek challenges, and that makes you better at what
it is you're trying to master. If you have performance goals,
you avoid challenges, and that keeps you as good as
you were. And that could be good or not so good,
but there's no opportunity to improve. What Dweck has shown
(10:18):
lies beneath these two orientations is two quite different conceptions
that children have of the nature of intelligence. Some children
believe that intelligence is essentially immutable. It's the genetic lottery,
although they don't necessarily know anything about genes. Children who
(10:40):
think intelligence is fixed intelligence is immutable are the ones
who tend to be performance oriented. If I can't get smarter,
why risk embarrassing myself with a failure. What's the point
of seeking challenges and risking failure if you can't get smarter.
(11:01):
Other children, in contrast, believe that intelligence is not a
fixed quantity, that people can get smarter, and these children
tend to be mastery oriented, seeking to do in their
schoolwork what they believe is possible for everyone. So is
(11:22):
intelligence fixed? The answer, in part, depends on whether you
believe it's fixed. If you believe intelligence is fixed, you
avoid the challenges that might make you smarter. If you
believe intelligence is not fixed, you seek the challenges that
(11:43):
will make you smarter. Thus, a false idea about the
nature of intelligence, that intelligence is fixed, can lead people
to behave in the world in ways that makes that
false idea true. And that's another example of what I
mean when I talk about idea lergy or idea technology.
(12:08):
And this is exactly the dynamic that I think occurred
in the evolution of the modern workplace. Adam Smith thought
people are lazy. To get him to do something, you've
got to make it worth their while. You've got to
pay them. You create a factory system built for people
who are lazy, where the engine that produces activity is
(12:32):
nothing but to pay at the end of the week,
and where the activity itself is soul deadening and mindless.
And you sure enough managed to create people for whom
the only reason to show up for work is the
paycheck that comes at the end of the week, not
because it's something essential about how people are, but rather
(12:55):
because you've created an environment in which people really can't
be any other way. There is no earthly reason to
do the work that's available to you except for the paycheck.
Remember again, Smith said, the man whose life is spent
in performing a few simple operations has no occasion to
(13:18):
exert his understanding or to exercise his invention. He generally
becomes as stupid and ignorant as it is possible for
a human creature to become. Here, he is describing how
work in a factory that's organized in a particular kind
of way, how that affects the nature of the people
(13:42):
who have to work in that factory. And an anthropologist
named Martial Salem's, in talking about this sort of process, said,
thus does the economy produce not only objects that is
goods for appropriate subjects, but also subjects for appropriate objects.
(14:07):
In other words, the economy, the economic system within which
we operate, changes us and turns us into just the
kinds of creatures that will be able to survive in
the industrial system that we've created. And the more that
(14:27):
institutions like this dominate society, the more it will seem
obviously true that the only reason people do anything is
for the carrot that is being dangled at the end
of the task. You won't find doctors who care about
(14:49):
health outcomes if you create medical settings where they're focused
on how much they earn. You won't find teachers who
care about exciting young minds if you create class rooms
where the only reason for showing up every day is
the paycheck that comes at the end of the week.
(15:11):
Everywhere you look, you will see people engaged in activities
for pay and for no other reason, and you will
conclude that incentives are the magic that runs the world.
It's time for one last break when we come back
out ahead for higher ground. I'll begin to wrap up
(15:49):
with a folk tale. A scorpion wants to cross the river,
but it can't swim, so he goes up to a
frog who can swim and asks for a ride. The
frog says, if I give you a ride on my back,
(16:09):
you'll go and sting me. The scorpion replies, it wouldn't
be in my interest to sting you, since as I'll
be on your back. If I sting you, we both drown.
The frog thinks about this for a while and accepts
the deal seems reasonable. It takes the scorpion on its back.
(16:31):
It braves the waters, but halfway across it feels a
burning pain in its side, and it realizes the scorpion
has stun it after all. As they both sink beneath
the waves, the frog cries out, why did you sting me,
(16:52):
mr scorpion? For now we will both drown. The scorpion replies,
I can't help it. It's in my nature. The thing
is human, and beings are not scorpions. People are not
stuck being one way or another. As anthropologists Clifford Gearts observed,
(17:16):
human beings are unfinished animals, But nor are we free
to invent ourselves without constraint. What we can reasonably expect
of people depends on how our social institutions finished them.
When we give shape to our social institutions to our schools,
(17:40):
our communities, and of course, our workplaces. We are shaping
human nature. Thus, human nature is, to a significant degree,
the product of human design. If we design workplaces that
permit people to do work that they value, we will
be designing a human nature that values work. If we
(18:03):
design workplaces that permit people to find meaning in their work,
we will be designing a human nature that values work.
Now why should we design such workplaces? First, good workplaces
enable people to do good work. Their customers and clients benefit,
(18:24):
and so do their employers. And second, when people are
able to do work they value, it makes them happy.
It enhances their well being much more than the material
benefits from the incentive schemes that employ your substitute for
good work. Why wouldn't we want to design a workplace
(18:47):
that enables its inhabitants to get real satisfaction out of
the time they spend there. We've missed this opportunity thus
far in our history, partly because of the ideology that
tells us that people don't want to work. It places
(19:07):
a great burden on us when we appreciate that by
designing our institutions, we are also designing ourselves. The people
who inhabit those institutions, at least in part. But I
think this is a responsibility that we must all accept,
(19:27):
and the first step to taking responsibility over the structure
of our workplace is to start asking questions. When it
comes to the design of work. We must ask why,
what is the purpose of this work? Will the purpose
of the work inspire people to do the jobs well?
We must ask what is the product of our work,
(19:51):
something that will actually provide a benefit? Are the results
of our transactions with customers positive, some so that both
sides to the transaction will be better off. It will
be much easier to inspire our workforce if the answer
to this question is yes. And we must ask, how
(20:13):
are we giving workers the freedom to use their intelligence
and discretion to help solve the problems that they face
every workday? Are we allowing them to work without close
supervision and trusting that since they want to do their
jobs well, they will do their jobs well. The world
(20:34):
of work and the world of human experience will be
a very different place if we ask ourselves these questions
about the work that we do and the work that
we ask other people to do, and human nature will
be different too. We will enable the people who work
for us and work with us to live richer lives
(20:58):
and everyone will benefit. Close with a quote from my
favorite rock singer, Bruce Springsteen. This comes from an interview
he did years ago with the magazine Rolling Stone, and
here's what he says. I understand that it's the music
(21:23):
that keeps me alive, that's my life blood. And to
give that up for like the TV, the cars, the houses,
that's not the American dream, that's the booby prize. In
the end, those are the booby prizes. And if you
fall for them, if when you achieve them, you believe
that this is the end in and of itself, then
(21:46):
you've been suckered in, because those are the consolation prizes
if you're not careful for selling yourself out or letting
the best of yourself slip away. So you've got to
be vigilant. You've got to carry the idea you began
with further, and you've got to hope that you're headed
for higher ground. And I hope that we are all
(22:10):
collectively and in partnership, headed for higher ground. That's it.
Dr Barry Schwartz has taken us on a remarkable journey
exploring happiness, practical wisdom, and what makes us feel valued
at work. And now we're setting you free to go
(22:32):
out and change the world using what you've learned. Okay,
maybe not the world, but you can change something, right.
I sure hope you do. I'm Mike Coscarelli, and I
gotta say it has been a pleasure to be here
with you. The Happiness Formula from One Day University is
(22:53):
a production of I Heart Podcasts and School of Humans.
If you've enjoyed the show, leave a review in your
favorite podcast app and check out the Curiosity Audio Network
for podcasts. It's covering history, pop culture, true crime, and more.
(23:20):
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