Before moving to the Psychology of Worth in community and in acts of generativity, I bring out a lens that enables me to focus on the sources of personal Worth and then focus on Worth as it is found in the world of Work.
Sources of Personal Worth
As a social construct, Worth comes in many different forms, serving multiple purposes. It is a construct that dwells in both a sacred and secular/profane domain (Eliade, 1959). Some assume that Worth is established and maintained in the “real” world of hard labor and smart financial management. Other people believe that Worth ultimately is to be found in a divine realm. Worth is established and maintained “by the grace of God” or another entity transcending “real” space and time. Many secular perspectives regarding Worth rely on quantitative measures to determine the “amount” of worth to be found in a person (or in society). Reports regarding Worth are conveyed through numbers and other “objective” benchmarks. Conversely, the sacred perspectives of Worth typically elude measurement. A qualitative appraisal is required, the results of which are often conveyed via “subjective” narratives.
Quantitative/Secular Worth
Some of us choose to slowly accumulate Worth—often in the form of money or reputation. We embrace a “savings account mentality” that might have been instilled in us when we were very young. Our “prudent” parents helped us set up an account at the local bank where we placed the money earned from babysitting or mowing lawns. We learn about “compound interest” and are told that in 30 years our savings account will enable us to buy the moon (or at least “live happily ever after!”).
Money is often used to measure Worth because the dollar bill is an “objective”, tangible entity. We can feel currency as it is being exchanged for goods and services. Yet, this currency is itself a social construction. The dollar bill no longer represents a small portion of a gold bar in the Fort Knox vault. The gold standard is itself a social construction, for there is no reason to value gold other than valuing its beauty and scarcity. We can return to Marcus Aurelius for wisdom regarding the source of Worth in the arbitrary assignment of value to a specific entity (such as gold) or specific activity (such as serving the underserved).
As young adults, we are told to be patient. Our parent or mentor reassures us that if we work hard, show up every day at work, and be kind to our co-workers, then one day we will be acknowledged as “employee of the month”—and might move up in the organization. We defer gratification to obtain an education or engage in other developmental activities. Our resume will soon be filled with many “self-improvement” indicators. We become a “self-made” man or woman. Worth in this regard is evolutionary. We gain wealth or knowledge incrementally. As a result, it is often hard to determine when we are actually “worthwhile.” It might take someone else to identify our “worthiness”. They declare, “Hey, you’re rich!” They award us an educational degree. Or they chair a committee that determines we are “worthy” of receiving an award or a celebration dinner. More tangibly, we get a salary increase and/or a new, higher position in the company.
At the heart of the matter is an approach to Worth that requires Planning. We anticipate rather than indulge. Our destiny and Worth are ultimately under our control, but it requires diligence and a self-interested focus on opportunity and challenge. Marcus Aurelius is likely to note that we are valuing tangible achievement. Worth is often assessed by examining our pocketbook, bank account, or stock portfolio. The diplomas on our wall indicate that we are “knowledge-worthy.” Alternatively (or additionally), our Worth is measured by gradually accumulated reputation, contributions to the good of society, or simply a life lived graciously.
