Andre Spicer

The Year of Living Optimally: An Experiment in Extremes When we talk about self-improvement, we often focus on small, incremental changes. But what happens when you push that logic to its absolute limit? Carl Cederstrom, an Associate Professor at Stockholm Business School, decided to find out. Alongside his co-author Andre Spicer, Cederstrom embarked on a 12-month immersion into the Human Optimisation Movement. Each month was dedicated to a specific facet of human existence: productivity, the body, the brain, relationships, spirituality, sex, money, creativity, morality, and vanity. This wasn't just a casual exploration of "life hacks." It was a rigorous, often exhausting attempt to use every available tool—from apps and algorithms to plastic surgery and productivity coaches—to maximize every waking second. The result, chronicled in their book Desperately Seeking Self-Improvement, serves as both a roadmap for high achievers and a cautionary tale about the psychological toll of treating one's life as a project to be managed. The project highlights a growing societal pressure: the injunction to be perpetually well, happy, and efficient. When you turn your life into a laboratory, you quickly realize that while some metrics improve, the essence of being human often feels like it's slipping through your fingers. The Efficiency Engine: Why Productivity Succeeds Where Connection Fails One of the most striking findings from Cederstrom’s year was the varying success of different optimization targets. Some areas of life respond remarkably well to algorithmic management. Productivity is the prime example. During his month dedicated to efficiency, Cederstrom utilized the Pomodoro Technique—a method involving 25-minute bursts of deep focus followed by five-minute breaks. This tool allowed him to write 80% of an academic book in just 31 days. However, the success of the Pomodoro Technique reveals a deeper truth about the movement: it thrives on tasks that are instrumental and practical. You can optimize a word count or a bank balance because these are measurable, cold metrics. The trouble starts when we apply the same logic to deeper human needs. Cederstrom found that attempting to optimize sex, relationships, or morality caused the entire system to crash. These areas require vulnerability, spontaneity, and presence—qualities that are diametrically opposed to the rigid, scheduled nature of the optimization mindset. When you try to "hack" your connection with a partner or your sense of ethics, you aren't improving those things; you are commodifying them. The Three Pillars of the Optimization Obsession Why are we so obsessed with this? Cederstrom identifies three core psychological drivers behind the modern urge to optimize. First is the deeply human desire to be someone else. We are born with multiple dreams of who we could become, and optimization culture promises that we can escape the confines of our current selves to inhabit a better, more polished version. It is an escape from the mundane and the mediocre. Second, we live in a culture that has commodified life itself. There is no longer a clear distinction between the work we do and the people we are. We are trained from an early age to view our skills, our health, and even our personalities as valuable commodities to be traded in the market economy. This creates a competitive element where failing to optimize is seen as a moral failing. Third, and perhaps most profoundly, optimization is a desperate attempt to escape death. By tracking every calorie, perfecting every muscle, and undergoing procedures like Restylane injections to look like George Clooney, we are trying to outrun the ticking clock. We use CrossFit and fitness tests to prove that our "biological age" is lower than our chronological age, shielding ourselves from the reality of our own fragility. The Happiness Fantasy: A Historical Misstep In his latest work, The Happiness Fantasy, Cederstrom argues that our current definition of happiness is a relatively recent, and somewhat toxic, invention. Historically, the concept looked very different. For Aristotle, happiness was about virtue and was something only fully attainable by gods. During the Middle Ages, it was reserved for the afterlife. It wasn't until the Enlightenment and later the 20th century that happiness became an individual mandate—something you *should* achieve here and now. This shift was heavily influenced by figures like Wilhelm Reich, a radical psychoanalyst who disagreed with Sigmund Freud. While Freud believed humans weren't cut out for happiness and that society existed to keep our impulses in check, Reich argued that society repressed our authentic, happy selves. Reich’s focus on "orgastic potency" and individual liberation laid the groundwork for the human potential movement of the 1960s. This sounds liberating, but it actually isolated us. When happiness becomes an individual responsibility, it also becomes an individual burden. If you aren't happy, it's your fault. This "fantasy" has been co-opted by corporations like Pret A Manger, which demand "authentic" happiness from employees as part of their service model, turning a fleeting emotion into a forced labor requirement. Beyond the Algorithm: Finding Real Meaning If the pursuit of happiness is a fantasy and optimization is a trap, where do we go from here? Cederstrom suggests we need to move away from the hyper-individualistic focus on self-mastery and competitiveness. The problem with the current model is that it ignores our inherent vulnerability and our deep dependence on one another. We have become so focused on "winning" at life that we have forgotten how to live together. True fulfillment doesn't come from a 200kg deadlift or a perfectly managed calendar. It comes from concepts that are harder to measure: friendship, love, and a sense of collective purpose. We need to replace the "happiness fantasy" with a reality that embraces precariousness and community. This means recognizing that our successes and failures aren't entirely our own—they are shaped by luck, environment, and the people around us. Moving forward, the goal shouldn't be to become a perfectly optimized machine, but to become a more connected, empathetic human being who is comfortable with the messy, unoptimized reality of life.