Put yourself in your shoes: from self-criticism to self-understanding

Most books on negotiation tend to focus on the fact that the key to success lies in knowing the other party’s intentions, true interests, and even any details that provide some information about the other party. This is why it is crucial to know how to listen and to develop emotional intelligence techniques as the basis for a good strategy. 

However, it is no less true that knowing one’s own values and knowing how to manage one’s reactions are essential elements of a negotiation strategy. It is precisely this shift towards one’s own expectations and perspectives that is the focus of the book Getting Yes with Yourself (and other worthy opponents) by William Ury. 

This author is co-founder of the Harvard Negotiation Project and, previously, he had written, together with Roger Fisher, the world-famous negotiation manual entitled Getting to Yes. The Art of Negotiating Without Giving In. Following on from this famous manual, he reflects on his new work on focusing on the agent’s perspective, expectations, and reactions rather than the other party with whom he interacts to achieve his objectives.

After all, negotiation is an exercise of influence in which you try to change another person’s perspective. The first step, Ury explains, in achieving this goal is to understand where their opinions come from. However, putting yourself in someone else’s shoes can be very difficult, especially in a conflict or negotiation. Different cultures and religions have moral precepts based on reciprocity, altruism, and otherness, such as the Golden Rule of Humanity. 

There is a crucial, often overlooked, preliminary move that can help us clarify both what we want and what the other person wants. That move is to put ourselves first. Listening to ourselves can reveal what we really want while clearing our minds and allowing us to listen to other people and understand what they really want.

Putting yourself in your shoes may look strange at first glance, because, after all, aren’t you already in your shoes? But doing it properly is not as easy as it might seem, because our natural tendency is to judge ourselves critically and to ignore or reject parts of ourselves.

According to Ury, there are three actions that can help us: first, see ourselves from the balcony; second, go deeper and listen empathetically to our underlying feelings and what they are really telling us; and third, go even deeper and discover our needs.

Look at yourself from the balcony

In his lectures and writings, Ury emphasises the idea of going out on the balcony. The balcony is a metaphor for a place of perspective, tranquillity, self-control, and calm. We are all actors on the stage of life, so balconies are places from which we can see the whole play and develop with greater clarity to observe ourselves. It is important to go out on the balcony at any time, especially before, during and after a problematic conversation or negotiation. This is really relevant for better management of emotions in negotiations.

Empathetic listening

Empathy and sympathy are always confused, but they are different. Sympathy is feeling sorry for a person’s situation, but not necessarily understanding it. Empathy, however, means understanding what it feels like to be in that situation.


Listening to oneself with empathy is on a deeper level than observing. Observing means seeing from the outside, while listening means feeling from the inside. Observing gives you a distant view, while listening gives you an intimate understanding.

In this regard, Ury uses this image: When I do my daily exercise each morning, I imagine sitting at a kitchen table to understand and then use the intensity of these feelings. Every thought or emotion related to the family, such as anxiety, fear or shame, is displayed. I offer them a fictitious seat and so I have learned to welcome everyone. I would like to treat them like my old friends or acquaintances. Like a whole table in the kitchen. I listen to the free dialogue of thoughts and feelings.

This image of the kitchen table implies that we must know how to listen to our feelings and give them a place, but the essential thing is to know how to manage emotions properly. This sometimes means balancing emotions and reasons. 

Uncover your needs

Ury argues that we can question ourselves about what is not suitable for us. In what aspects of our lives are we not completely happy or fulfilled? Does work, money, family, relationships, health, or general well-being matter? Is it normal to experience feelings of anxiety, fear, anger, or sadness when your needs are not met? What do you want most? What are your primary motivations? The better you understand your needs, the more likely you are to be able to meet them. 

As simple and natural as it sounds, putting yourself in your place – in your shoes– to see yourself from the balcony, to listen to yourself with empathy, and to discover your underlying needs are often difficult tasks. The path from self-criticism to self-understanding requires constant effort.

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Virtuous ethical model

The last model I will discuss is the virtuous ethical model, which comprises a few principles. First, to know the right action in a situation, one must think how a virtuous person would act. Second, a virtuous person is one who possesses virtues. Third, virtues are habits or dispositions that forge the character of human beings and show the excellence of a specific practice.

There is confusion about the language of virtues in the religious and ethical approaches. The virtues of the Christian religion are faith, hope, and charity. However, the approach to virtue ethics predates Christianity and is identified with the work of AristotleNicomachean Ethicswhich considers prudence, courage, justice, and temperance as virtues.

The educational component in virtue ethics is relevant. One becomes virtuous by acting virtuously. Or, to put it another way, one’s character becomes virtuous by repeating virtuous habits. This is why this model is so essential in education and why virtues, in general terms, can be learned.

But what is a virtue? This ethical model is more flexible than the deontological model. The virtuous ethical model is more contextualist and pluralist. Everyone can find their own models of excellence -virtues- and try to act following them. Nevertheless, not everything can be a virtue; it is not a relativistic approach. Some behaviours are closer to vices than virtues and, although there is a contextualist component, some clear cases cannot be virtues. Evil, murder or envy can never be considered virtues.

What are the virtues of a strategist? From what we have seen so far, virtues are learned by behaving virtuously, and there is a contextual element where everyone finds their own models of excellence, but with some limits. Aristotle claimed there to be at least three exciting perspectives on virtues: a) The law of the ‘middle ground’; b) The importance of experience; c) The virtue of prudence as practical wisdom. These will now be applied to the strategist perspective. 

A virtue is the middle ground between two extremes or vices, one by defect and the other by excess. This is basically what the law of the ‘middle ground’ holdsIt is a call for moderation in various actionsThe analysis that can be made is that given specific objectives, one should determine which actions are virtuous -within the middle ground- and which are excessive -by default or excess-.

The virtue ethics approach places great importance on experience. By learning to be virtuous, we learn the virtues of strategy. The best way to learn from the right foundations is through experience. In practice, everyone finds their models of excellence, which allows us to see that virtues depend on context. Experience also allows us to assess whether we are really dealing with a virtue or an excess.

Of all the virtues, Aristotle highlights prudence, which he considers to be synonymous of practical wisdom. He refers to the word phronesis as the central virtue of human beings. For strategists, prudence is also a central virtue. Prudence means constantly weighing up all alternatives, considering the various opportunity costs, promoting impartial testing methods, using third parties or experts and, above all, thinking through -and not rushing into- different transactions.

From the virtuous ethical model, we can conclude that the virtues of the strategist can be learned, that one becomes virtuous by acting virtuously, that experience teaches us the way, that a balance must be made to find virtues and excesses. The virtues are in moderation and, finally, that the central virtue for strategists is prudence, which is practical wisdom. The path to virtue is an apprenticeship towards excellence based on experience and prudence. Do we dare to walk it?