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Wondery Plus subscribers can listen to the Daily Stoic early and ad-free right now. Just join Wondery Plus in the Wondery app or on Apple Podcasts. And knowing our country, we won't be out of a job anytime soon. Follow British Scandal wherever you listen to your podcasts. Hope you enjoy! Which Will You Be? We can stipulate that it was a different time, there were different ideas. We can grant that people are products of their environment. We can grant that people are complicated and can still be good, even if they have some abhorrent beliefs. But still, the contrast is too stark to not point out. In the 19th century, the two great translators of the Stoics were in America. George Long was a British classicist who did a stint at the University of Virginia, and later put out an incredible edition of Marcus Aurelius. Thomas Wentworth Higginson was a New Englander who would translate Epictetus. These two men both loved the ancient insights and the ideas of the Stoics, which were formed around the virtues of courage and discipline and justice and wisdom. Yet when it came to the most divisive issue of the day, they took very different paths. While he was in Virginia, George Long married into a slave-owning Southern family. In fact, when he and his wife returned to England, they took one of her slaves with them as a servant, where the man later died of cholera. Higginson, on the other hand, left Harvard in 1845 to dedicate himself to the cause of abolition. He protested the Mexican-American War, rightly seeing it as a cause trumped up by slave owners to expand the institution into new territories. When the Civil War broke out, he enlisted for the Union, where he served as a captain until he was wounded in battle. Then he led the first South Carolina Volunteers, the first regiment of black freedmen in the war. One philosophy, two men, two paths. It's a schism that goes back to the ancients themselves. Some of the Stoics were opposed to slavery in the ancient world. Others accepted the practice and benefited from it. Epictetus was a victim of this system, cruelly tortured and exploited by a man who worked for Nero, while Seneca, Nero's right-hand man, took the institution as a fact of life. It's delusional to think that there aren't issues like this in front of us today. It's imperative that each of us try to face that, try to ask what this philosophy demands of us, particularly the virtue of justice. George Long failed that test. He would later dedicate an edition of Meditations to Robert E. Lee. Thomas Wentworth Higginson measured up to it. He passed it with flying colors. What about you? What tradition will you follow? What path will you take? Whether we want to admit it or not, we face these questions in big ways and small ways every day. That's why the Stoics urge us to develop our own character, our own moral compass, so that even if we're tired, overwhelmed, or frustrated, we can make a decision in the moment that years later we're proud of that doesn't fill us with regret. Because we already made the decision. We made it when we decided that this is the kind of person we're going to be, that this is what we stand for, that this is what we fight for. And Wentworth's example was one that I was so inspired by. He's a character in Right Thing Right Now, good character, good values, good deeds. I just think it's really important we think of the Stoics as not being engaged, but in fact, they actually were very engaged in the issues of their time. And they didn't always get it right, but we should celebrate when they did get it right. And that's what Right Thing Right Now is about, developing a moral code and character. It's about celebrating acts of great justice and decency and kindness that will hopefully inspire us to do more of that in our own life. The book is almost out, just two weeks left. It would mean so much to me if you could pre-order it. We got a bunch of awesome bonuses. If you could, you can grab that at dailystoic.com slash justice. And let me tell you a bunch more about Thomas Wentworth Higginson. He's in the book and he's a hero of mine, and hopefully he'll become a hero of yours too. Grab the new book and get it in any format. You can get signed numbered first editions from me, of course, but grab it, audio, ebook, whatever, send your bonuses and all the details are at dailystoic.com slash justice. And I'll send you a bunch of awesome stuff. Almost two decades ago, I was introduced to stoicism. And like a lot of people, I heard about this word. I was interested in it. But where do you start? That's the question, right? Do you start with Epictetus? You can even pronounce it right. You start with Seneca. You start with Marx Relius' Meditations. And which translation do you start with, right? Do you start with a Wikipedia page? Where to start with stoicism is the perennial question. And this is a question that's been vexing people, not just since the time of ancient Rome, but realizing that even between the Stoics, between Zeno and Marx Relius, over 600 years of history collapsed. I'm Ryan Holiday. I've written a number of books about Stoic philosophy. I've spoken about it to everyone from the NBA to the NFL, sitting senators and special forces leaders. So in today's episode, that's what I want to give you, an introduction to the Stoics. Not one book to read, but a bunch of things that you should know that will help you get started and hopefully start a lifelong study of this amazing philosophy. One that's changed my life, changed the life of millions of people throughout history, and is now used by Super Bowl winning teams, special forces operators, activists, politicians, and just ordinary people trying to make sense of a crazy world. We're going to go back 2,000 years ago. A plague breaks out in Rome. It's a devastating pandemic. Overwhelms Rome in every capacity you can imagine, and it all falls on this guy, Marcus Relius. Not the only problem he faces. There's historic floods. There's a long, long war. And then he has personal issues. He has health issues. Some people suspect his wife was unfaithful to him. He buries multiple children. So it's one crisis after another, personal and professional. They would say that Marcus doesn't meet with the good fortune that he deserves. His whole reign is involved in a series of troubles. And he staggers under this, right? There must have been moments when he asked himself if it was hopeless. He asked himself if he'd given enough. We know that he staggers under this weight. We know he struggles with it because he writes in meditations that it's unfortunate that this happened, which is a little bit of an understatement. We don't know which of the crises he's talking about, but it was unfortunate. And yet he doesn't even give himself this. He stops and he goes, no, it's fortunate that this happened to me. This is the stoic exercise we're going to talk about today, how we turn our obstacles upside down, how we dye events with our own colors, how the way that we see things, the story we tell ourselves about these things determines what we're going to be able to do with them. So this idea that is something fortunate or unfortunate, this is a choice that we get to make. So the essence of Marcus Aurelius' philosophy, the essence of stoicism, what we're going to talk about today is this idea that our actions can be impeded. Our plans can be disrupted. The moment we thought we were going to get can get cruelly taken away. And yet it also can't because we always have the ability to adapt and adjust, to work on the fly, to use what's happened to us to our own advantage. Marcus says the impediment to action advances action. What stands in the way becomes the way or the obstacle is the way. So the idea for the Stoics is that in any and every situation, no matter how bad or undesirable, we always have the opportunity to practice a virtue or practice erite or excellence. It's this idea that we're going to control how we respond because we don't control what happened. The chief task in life, the Stoics would say, is finding what's in your control and what's not in your control. Fundamentally dealing with stress, high performance, success, whatever you're dealing with is coming down to this really basic, almost so basic, it doesn't feel like it could be ancient philosophy. Stoicism helps you to conserve and best deploy your limited resources. If you are easily offended, you're a poor resource allocator. And if you look at the most successful CEOs of all time, one of the key characteristics is they're very good capital allocators. But what that comes down to is limited resource allocators, time, energy, attention, capital. In this case, the tenets of Stoicism help you to be a better resource allocator, coming back to what you said, by pausing a lot to think about what is in your control and what is out of your control. If it's out of your control, trying to allocate as few calories, as few minutes, as few dollars to that as humanly possible. A big part of success is positive visualization. If you can't see it happening, it's unlikely that it's going to happen. If you don't see yourself on the medal stand, if you don't see the shot going in, if you don't see yourself connecting with the ball, it's not going to happen. If you don't believe it's possible, it can't happen. But the Stoics would pair this positive visualization with a kind of negative visualization. The term for this is pre-meditatia malorma, pre-meditation of evils, basically understanding that things are unpredictable, that because things can go wrong, they invariably will go wrong. Are you prepared to respond to it? Do you have a backup plan? Are you going to be rattled by the stuff that happens? Seneca says that the only inexcusable thing for a leader, but I think it's a good thing to do, is to be prepared to respond to it. So if you don't see the shot going in, if you don't see yourself connecting with the ball, it's not going to happen. If you don't believe it's possible, it can't happen. The only inexcusable thing for a leader, but I think also for an athlete, to say is, oh, I didn't think that would happen. You have to think it could happen, and you have to have a plan for what you're going to do if that happens. There's really no way to separate Stoicism and journaling. They're the same thing. You know, Marx realizes meditations is to himself, it's his journal to himself. The journal helps me clear my mind, it helps me get centered, helps me remember, helps me work on myself. Seneca talks about putting each day up for review. That's so important. You can't get better if you don't look honestly and with self-awareness at who you've been over the last 24 hours. So I want to see what I can improve, where I fell short. The pages in my journal, they're just for me. I never will show anyone. I don't even often look at them myself, but it's the process of writing them down that helps me get better. How we see things, of course, matters. The way we see things, the story we tell ourselves about things, that's the first and in some ways the most important step. The idea is that the world is objective. There really is no such thing as good or bad. Shakespeare says, neither good nor bad, but thinking makes it so. Events are objective. We tell ourselves what they mean. We make up a story about them. There's no such thing as a bear market or a bull market, good weather or bad weather. There's just weather. There's just the market. Our job as humans is to respond to that. Now, of course, we put names on these things so we have a helpful way of seeing them, but we have to understand that the way we see them and the story we tell ourselves about them determines what we're going to be able to do about them. So if you focus on the fact that something is unfair, that something is not your fault, that something sucks, that something is impossible, insurmountable, these words have a kind of self-fulfilling prophecy to them. The poet Juvenal was saying that when Alexander the Great was alive, the whole world couldn't contain him, sort of like Tony Montana, right? The world is not enough. But then Juvenal said of Alexander the Great, in death, a coffin was sufficient, meaning that the biggest, most powerful, most successful person in the world, in the end, goes in the same box as the rest of us. So the idea of memento mori, it's not just that time is short, it's not just that it should give you a sense of urgency, because Alexander the Great had that, it's also should give you a kind of a sense of humility, of perspective, that you can't take any of it with you when you die, that you won't be around to enjoy your posthumous fame, that no amount of power or fame or importance or respect, none of that makes you immortal. You can start to think we matter more than we do, that we're more important than we are, that we're somehow more special than we are, when in fact, in the end, we all go in the same box, in the same ground. If you want to understand what's happening, you have to zoom out. When you're watching the news, when you're freaking out about what's happening in the world, it's because you're looking at it up close. You think all the things that you're doing are important. You think what you're worried about is important. In fact, these things are minuscule, unimportant. Let me show you something. Marcus Aurelius talks about ants. These are ants on my farm. He talks about, he talks about, Marcus Aurelius talks about how even armies, nations are just like little ants fighting over scraps of land, right? What we think we're after, what we think we're doing, what we think we're accomplishing, we think it's so important, but it's puny. When we zoom out a little bit, we finally get some perspective. We get some clarity. We realize how exaggerated, what a preposterous sense of our own proportions we have. Whatever you're focused on, whatever you're worried about, whatever you're convinced is of the utmost importance, I promise you, if you just zoom out a little bit, you see it from the 10,000 foot view, if you see it out of the window of an airplane, it will put it in its proper perspective and it will remind you that you're not nearly as important. Things aren't nearly as dire or significant as you think. If you just relax, you can work your way through them. When we look back on the bad things that have happened to us in life, with enough time, with enough distance, we come to accept them, maybe even feel grateful for them. We know that without those things, the breakup or the failure or the embarrassing mistake or the accident, we wouldn't be where we are now. We like where we are now. In that moment, that was the furthest thought from our mind. We were fighting it. We were resenting it. We were wishing it was otherwise. It's crazy. If later you're going to feel good about it, if later you're going to give yourself that gift, why delay it? Why not give it to yourself now? Why not understand, as the Stokes would say, amor fati, love your fate. Practice the art of acquiescence. Don't resent it. Don't fight it. Don't forget what it is. And understand, even if you can't see it in this very moment, in the end, you will come to see this as a positive. You will come to see it as good. You will come to see it as a thing that made you who you are and how it couldn't have been anything different. There's this story about Seneca, who's this sort of very wealthy guy, and then he becomes a political power broker. He would supposedly practice poverty on a regular basis. So he'd wear rags and not eat, not stay in his house. And his point was, he said, you wanted to get up close and personal with this thing so you could say to yourself, is this what you're afraid of? Totally. It totally is. I think that's what happens in politics, where people are too scared to lose that identity. And like you said, once you walk the plank, so once I started really speaking out, once January 6th happened, I started prior to that. But then it's all of a sudden like, okay, I can do this. It's not that hard. And by the way, yes, if I look at all my Twitter comments, they're not that good, so I'm just not going to look at them. And if I do this and you realize like life is actually quite better when you all of a sudden are freed from fear. And I got freed from fear of losing my job. I was freed from fear of losing my tribe. Even though it was an intense couple of years, it was much more mentally healthy for me than anything else. You are going to die. That is a fact. We are all going to die. Death is the prophecy that never fails. Every single one of us that was born is going to die. I wear this ring on my finger. It says Memento Mori. What does that mean? Memento Mori means you're going to die. Mark Cirilla says you could leave life right now. Let that determine what you do and say and think. He says, let every thought and action be that of a dying man. I promise if you live with death in mind, you will live better. You will live more fully and you will be so much happier. I hope you like this video. I hope you subscribe. But what I really want you to subscribe to is our Daily Stoic email. One bit of Stoic wisdom totally for free to the largest community of Stoics ever in existence. You could sign up at dailystoic.com slash email. There's no spam. You can unsubscribe at any time. I love sending it. I've sent it every day for the last six years and I hope to see you there at dailystoic.com slash email. If you like the Daily Stoic and thanks for listening, you can listen early and add free right now by joining Wondery Plus in the Wondery app or on Apple podcasts. Prime members can listen ad free on Amazon music. 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Mon May 27 2024