In Walter Isaacson’s wonderful new biography of Leonardo Da Vinci, he spends a lot of time dissecting and exploring the ideas in Da Vinci’s notebooks. From his military sketches to his lesser known fables to self-portraits and scientific breakthroughs, Da Vinci poured his best self onto these pages (in fact, he often carried them around on a rope attached to his belt so they were always at hand). As Isaacson observed, Da Vinci’s lifelong habit of journaling should inspire us to do some of our own: “Five hundred years later, Leonardo’s notebooks are around to astonish and inspire us. Fifty years from now, our own notebooks, if we work up the initiative to start them, will be around to astonish and inspire our grandchildren, unlike our tweets and Facebook posts.” He is so right. Marcus Aurelius is himself a wonderful example of this. The American philosopher Brand Blanshard was as enthralled with Marcus’s writing as Isaacson was with Da Vinci. As he said: “Few care now about the marches and countermarches of the Roman commanders. What the centuries have clung to is a notebook of thoughts by a man whose real life was largely unknown who put down in the midnight dimness not the events of the day or the plans of the morrow, but something of far more permanent interest, the ideals and aspirations that a rare spirit lived by.” The question for you then is when are you going to stop wasting your time tweeting and chattering and texting and start producing your own notebooks? Keep a commonplace book. Keep a diary. Start a journal. Create something that, if the centuries don’t cling to, at least your family can. Or if they don’t care, produce something that will give you something to look back on and learn from. But start. Stop putting it off. Take the initiative. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Why are good people attracted to serving bad people or bad causes? Aristotle taught Alexander the Great. Seneca advised Nero. Da Vinci attached himself to Cesare Borgia. Mattis accepted a cabinet position from Trump. There are, of course, many other examples of academics who were blind to the horrors of the Soviet system or the atrocities of the Khmer Rouge, just as everyday there are good people who go to work for less than ethical companies or leaders. But it is sad that there are two prominent Stoics on that list. Seneca knew what Nero was up to. Secretary of Defense Mattis, a wise, patriotic four-star general, is currently serving a man who is almost his polar opposite in every single way, who says and does things he can’t possibly agree with and would never defend. Now in all these instances, there is a good case to be made that if these wise men didn’t serve in these roles, someone else--someone less disciplined and less compassionate--would simply fill their place. Would we have preferred Alexander without Aristotle’s tempering? Would we want someone less strong, less ethical, less driven by duty to take over as Secretary of Defense? That’s a reasonable argument, and we simply cannot know how much either of these individuals struggled with the dilemmas of their position. Still, that’s only an explanation, not an excuse. The writer Paul Johnson defined an intellectual as someone who believed that ideas were more important than people. It was this fallacy, he said, that wrongly encouraged otherwise smart people to rationalize Stalin’s murderous regime or attracted them to personalities like Hugo Chavez or Fidel Castro. Sometimes people are too smart, too in their own heads, to see what was obvious to any outsider. Or worse, their brain and their ambition overrode their heart. Because the heart knows. The heart knows that Alexander and Nero and Borgia and Trump are tragically awful. Even if they do, or did, some good in the world. The point of this email is condemn anyone or to get into a partisan argument (reasonable people can disagree about America’s current president), but to serve as a reminder: The good guys end up enabling the bad guys far too often. And unlike the stupid, they can’t claim ignorance and unlike the desperate, they can’t claim they didn’t have a choice. We need to work extra hard to avoid that mistake. If we are already doing it--like if your boss is an abusive wreck of a human, or if your industry makes the world a worse place--then we need to make the hard decision to walk away. Don’t let ideas or ideals get in the way of the real human cost of your work. Don’t be a cautionary tale. It’s not too late. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

It’s easy to stir up resentment, harder to create common ground. It’s easy to point out what’s wrong, it’s much more difficult to come up with a solution. Our current political and social dialogue has taken the easy road, no question, which is why we’re divided and despair of solving any of our problems. The Stoic rejects this, resists the urge to point fingers or label other groups “the enemy.” As Booker T. Washington wrote, “Great men cultivate love, only little men cherish a spirit of hatred.” And this was from a man who had been born in the final days of slavery, who faced incredible racism and adversity. Yet he, like all great men and women, sought common ground, solutions and love over distrust and anger. What excuse do you have to be little? What do you expect this smallness is going to accomplish? Even if playing to divisions and pointing fingers gets you attention, even if it plays well with today’s social media algorithms, does it make you feel better or happer? Of course not. Love. Love. Love. Other people. Your fate. Your obstacles. Amor fati. Love it all. Because it’s the only way. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

All of us have day jobs. Even professional philosophers are still professors or authors, which means they have other responsibilities than just thinking and reading. That means that like the rest of us, they’ve got meetings to take and phone calls to make and paperwork to do and politics to play. And that’s okay. It’s only an issue when, if we’re not careful, those “other” things grow and grow until they take over our whole life. It’s as true for us now as it was true for Marcus Aurelius. He was responsible for a whole empire. Yet to explain how to balance his priorities, he made this analogy, “If you had a stepmother and a real mother, you would pay your respects to your step mother, yes...but it’s your real mother you’d go home to. The court...and philosophy: Keep returning to it, to rest in its embrace. It’s all that makes the court--and you--endurable.” His point was that you should return to that which nourishes you, because self-improvement is your true task in life. Philosophy is part of that essential pursuit. It’s what birthed you into this world, raised you, and made you an adult. Sure, you also have to make money and contribute to society (or deal with the court, in Marcus’s case). You may have hobbies and other obligations too. Just remember that those come after. Those are your step-parents. It’s not that you love them less or that they haven’t been instrumental in your life. But there should be an extra loyalty to who and what made you. There is something extra special about home. Make sure you’re visiting enough. And paying the proper respects. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Confucius was once asked for advice by a student, and in replying essentially urged him to wait and be patient. Later he was asked for advice by another student, and advised that student to not be patient and to solve the problem immediately. An observant third student noticed the seemingly contradictory nature of Confucius’ responses and asked him to explain. Confucius replied, “Ran Qiu is over cautious and so I wished to urge him on. Zilu, on the other hand, is too impetuous, and so I sought to hold him back.” This seems like a fairly obvious insight--that different situations call for different, even potentially opposite solutions. Beyond Confucius, just consider Epictetus: He was not writing things down, but rather speaking aloud to his students. In many cases, what survives of his teachings is in similar form to what we have of Confucius--advice to particular people in particular situations. Same with Seneca’s letters, which were addressed to specific people and specific scenarios, and with Marcus Aurelius who was speaking about his own personal issues. Think of Walt Whitman, a lifelong student of Epictetus, who reminded us that even individuals contradict themselves because they are complicated and contain multitudes. These men were not attempting to explain a comprehensive or even coherent set of beliefs. They were not trying to articulate a paint-by-numbers instruction manual to life. Rather, they were trying to reveal, from their own experience, a general framework of principles that could help people solve an array of specific problems, however they arose. And yet, for centuries, professional philosophers and historians have had trouble comprehending this idea as they attempted to place it in a larger, abstract theoretical context. In fact, it’s due to their intellectualizing and tunnel vision and embarrassing simple-mindedness that Stoicism, specifically, has been misinterpreted as contradictory or unsystematic. Even more frustrating, the fact that many of the principles of Stoicism were born of private meditations on or advice about personal problems or stressors, has led many academics to wrongly believe Stoicism is pessimistic or cynical or even nihilistic. They fail to understand that, at a very basic human level, when we are struggling, our first question is not “how can I feel good?” but rather “how can I not feel so bad?” That is the more urgent need, after all. And for each person, the answer is always a little bit different, because they are different, and their circumstances are different. That is why sometimes the Stoics suggest practicing premeditatio malorum...and other times not to get caught up with all the possibilities of what might happen. It’s why the Stoics talk a lot about overcoming adversity and the problems of life and less about laughter and prosperity (students don’t often rush to their teachers for advice about how to have fun). It’s why Marcus returns to the same themes over and over again (because he needed help there, not because everyone else did). It’s why one Stoic philosopher will talk about working hard and doing one’s duty while another will remind us that we aren’t animals and there is more to life. Because everybody is different, and different strokes for different folks. Different advice for people depending on who they are, what they want, and where they are one day to the next. If there is anything that is consistently and systematically true about the practice of Stoic philosophy, it’s this. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

It was on this day in the year 86 AD, that Antoninus Pius, the man who would become best known as the stepfather of Marcus Aurelius, was born. Most people, even followers of Stoicism, don’t know much about Antoninus. This is sad because he was a truly great man. “Antoninus would have had the reputation of being the best of sovereigns,” Joseph Ernest Renan writes, “if he had not designated for his successor a man equal to himself in goodness and in modesty.” It’s worth taking a second today to consider what made him so special. Renan points out in his book The History of the Origins of Christianity: “Antoninus was a philosopher without pretending to be so, and almost without knowing it. Marcus Aurelius was a philosopher whose humanity and sincerity were admirable, but yet reflective. In this respect Antoninus was the greater. His kindness did not lead him to make mistakes. He was not tormented by the evil instincts which gnawed at the heart of his adopted son.” Where Marcus was conscientious and self-conscious, Antoninus was effortlessly and naturally all the things that Marcus wished he could be, both as a philosopher and as a person. Antoninus did not need to hold in his temper like Marcus, as he did not have one. He did not need to meditate on his mortality, as he was always present and took nothing for granted. As Marcus wrote in the opening pages of Meditations: “You could have said of him (as they say of Socrates) that he knew how to enjoy and abstain from things that most people find it hard to abstain from and all too easy to enjoy. Strength, perseverance, self-control in both areas: the mark of a soul in readiness--indomitable.” What a man. What an example. Yet the truth is, most of us have no shot at that. We aren’t so naturally, effortlessly perfect at anything, really. We’re more like Marcus. We have the example of Antoninus to strive for but must work incredibly hard to get even halfway close. And you know what? That’s ok. Because even if we fall short, even if we are not perfect, Antoninus would instinctively understand and appreciate our effort. He’d accept us unconditionally while still encouraging us to be better. Because that’s who he was. He may have ultimately been eclipsed by Marcus Aurelius in the annals history, but he was by no means less great. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

It’s famously said that you should learn from the mistakes of others because you can’t live long enough to make them all yourself. In that way, the books we read and the information we digest gives us an advantage to those who choose to learn by painful trial and error. In studying the Stoics, we’re able to adopt a mentality battle tested by some of history’s most successful warriors, artists, businessmen, and politicians. We can use the same operating system that helped centuries of people solve the complex problems of daily life. Ward Farnsworth is the Dean of the University of Texas Law School. He’s also a lifetime student of the Stoics and author of The Practicing Stoic: A Philosophical User's Manual. He expanded on this idea in a recent interview: “Stoicism tries to get its students to approach the troubles of other people like a good doctor would. Veteran doctors are very compassionate, and they give their all to their patients. But they don’t get emotional about it. They might have done so when they were first getting started, but experience tends to turn them into natural stoics in their professional lives. That’s one way to think about Stoicism: it’s an effort to gain, by the study of philosophy, some of the traits and immunities that would otherwise be the natural result of long experience. The study of stoicism is kind of a surrogate for the passage of time.” That is why you put in the work, that’s why you listen to this podcast and subscribe to these emails. You have the same goal. To bring yourself to the state others take a lifetime to get to. When you read these emails, try to not just read them, but adopt their lessons into your everyday life. In that way, you’re inheriting the wisdom of generations past. And becoming wiser and stronger for it. For more, read our full interview with Ward on DailyStoic.com and check out his newest book The Practicing Stoic: A Philosophical User's Manual. The book distills the main ideas of the Stoics under twelve easy-to-reference headings. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In Aaron Thier’s novel The World Is A Narrow Bridge (the title is a proverb we have written about before), one of the main characters is a runner. His wife teases him for his dedication to this hobby, which he claims settles his mind and makes him feel less crazy. She jokes that “it’s a craziness problem that makes you run and run.” His reply absolutely nails it, as any runner knows. “It’s the running that alleviates the craziness,” he tells her. “Sanity flows up from the feet, or actually it flows from the gravity, because gravity provides the resistance.” We know that the Stoic Chrysippus was a long distance runner. Seneca probably wasn’t a runner, but we know he was a walker. “We should take wandering outdoor walks,” he wrote, “so that the mind might be nourished and refreshed by the open air and deep breathing.” Again, a runner knows that as wonderful as walking is, nothing nourishes the mind quite like getting into the zone on a great run and that the best way to get those deep breaths in is to push the tempo. Still, runner, walker, swimmer, weight lifter, wrestler (or horseback rider, fencer, et al), the point is that physical activity is an important complement to the study of philosophy. Sometimes we get so worked up, our mind gets wound so tight that the only way to get some slackget the body moving--to get lost in strenuous exercise in a way that brings you fully and completely into the present moment. Remember that sometimes we can’t think our way out of a thinking problem. And yet we can find sanity from other sources, from gravity and resistance and pushing ourselves in the physical domain. This is the mind-body connection. So try to make some room for the “strenuous life” today. Go for a hike. Or a run. Or take a dive into a swimming hole. Just get moving. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The line from Confucius was that “Virtue is never solitary; it always has neighbors.” What he meant by that was that good behavior and good thinking is contagious. In a way, virtue is like the homeowner who moves into a rundown neighborhood and through that investment and the cheerful improvements they make to their own home and the friends and family that follow, the block begins to turn around. It’s become a point of virtue-signaling these days to criticize this as “gentrification,” but of course that’s silly. We should want people to be doing this--not just in housing but in all walks of life. If politics is a snake pit of corruption and avarice, then good people should enter it and improve it, not simply denounce it. If capitalism is too selfish, then the caring should start businesses with better cultures (which, when successful, will steal market share from the bad actors). If a group has extreme or offensive views, it shouldn’t be cut off and isolated for fear of “normalizing it.” It should be normalized--by encouraging normal people to interact with it, correct it and prod these misguided people towards the right path. The silliness of Ayn Rand’s book Atlas Shrugged is the premise that the talented, brilliant people leave society to create their own utopia...because they weren’t appreciated enough by everyone else. What childish nonsense. Since Plato’s allegory of the cave, the duty of the philosopher and of the virtuous person is clear: To come back to the group and share one’s knowledge. To resist the urge to be the solitary wiseman and to instead be a good neighbor. Remember that today as you work on your studies. That the point of all this is to make the world--not just yourself--a better place. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The New York Times Obituary section this past weekend featured a somberly diverse list of losses: William Jordan, the impressionist, was dead at 91. Erich Lessing, a photographer died at 95. Amanda Kyle Williams, the crime writer, at 61. Randy Weston, the Jazz pianist, at 92. Mac Miller, the rapper at 26. Not included, of course, are the thousands of less famous people around the world, who died at ages young and old, of causes expected and unexpected. Some had lived full lives, others were cut tragically short. Mac Miller, whose promising music career ended prematurely, is a reminder of that to all of us. Just X weeks ago, he shot his final music video which included a scene of him carving the words memento mori in a coffin. Talk about art getting real. Death comes for all of us. Indeed, some of us are either in so much pain, or take our existence so for granted--or likely a mix of both--that we actually invite death in early. Others live much longer, but it’s never a given that longevity is superior (there are plenty of people whose age creeps up until the triple digits with little to show for it). Marcus Aurelius wrote to himself that the thought of our mortality should determine what we do and say and think. Meaning: Don’t waste time. Take care of yourself. Make the most of your talents while you’re here. Be prepared for the end. Life is a gift that can be revoked at any moment, we need to remember that. We need to remember that it’s a gift, period, and shouldn’t be treated with respect and appreciation. Memento mori. This is not just a fun phrase to throw around. It’s deadly serious. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Confucius, like Seneca, was an interesting hybrid of philosopher and politician. For instance, in addition to his teachings and writings, he pushed for “a revival of a unified royal state, whose rulers would succeed to power on the basis of their moral merits instead of lineage.” His justification for participating in the complicated, corrupting world of politics was captured in this metaphor: “If you possessed a piece of beautiful jade, would you hide it away in a locked box or would you try to sell it at a good price? Oh I would sell it! I would sell it! I am just waiting for the right offer.” Meaning, the virtue of the philosopher was exactly what the state needed. Yet even in the sixth century BC, there was an art to finding the right government or office to contribute that virtue to. As Confucius said, “When the state has the Way, accept a salary; when the state is without the Way, to accept a salary is shameful.” Five hundred years later, Seneca endured a similar struggle. As a Stoic, he rejected the belief of the Epicureans that the wise person should ignore politics and focus on their own self-development, because it neglected one’s obligations to the common good and one’s duty to their calling and abilities. Yet he ended up serving Nero’s administration, and in so doing, was complicit in the regime’s evils. Far too late, Seneca realized that “when the state is so rotten as to be past helping, if evil has entire dominion over it, the wise man will not labor in vain or waste his strength in unprofitable efforts.” (More on Seneca here in this New York Times piece) What does that means for the rest of us? It means that fulfilling our obligations as citizens and people can be tough. Should we serve an administration we disagree with? Should we accept a salary or work in an industry despite the qualms of our conscience? What is a soldier’s duty when they are ordered to fight in a war they don’t believe in? There are no easy answers to these questions--they must be wrestled with. What they can’t be is ignored. We don’t get to flee the debate to indulge ourselves in Epicurus’s garden of delights. Too many people--our families and our fellow citizens--are counting on us. Nor do we get to just observe from afar, ranting about the news or the state of things as if it’s someone else’s responsibility. Because if the philosophical-minded, if the good people, are checked out, who does that leave these incredibly important matters to? Right. The bad guys. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Michel Foucault has a fascinating essay on journaling entitled “Self-Writing.” In it, he describes journaling as a “weapon in spiritual combat,” which is a brilliant phrase. That might seem to be overstating it, after all, is it really such a big deal to write down some of your thoughts in a notebook? Yes. It is a big deal. As he puts it, “writing constitutes a test and a kind of touchstone: by bringing to light impulses of thought, it dispels the darkness where the enemy’s plot are hatched.” He quotes Seneca and Epictetus as evidence of this, since both believed that simply reading or listening to philosophy wasn’t enough. Philosophy to the Stoics was not just “practical” but designed to be practiced. You had to write it down too, you had to show your work. You had to put the issues you were struggling with down on paper and go through the motion of articulating the solution that you’d heard from a master or a teacher. Foucault explains that this process has two benefits. First, it takes the philosophy from “meditation to the activity of writing and from there to...training and trial in a real situation--a labor of thought, a labor through writing, a labor in reality.” The second part, he says, is this becomes an endless, productive cycle. “The meditation precedes the notes which enable the rereading which in turn reinitiates the meditation.” It’s quite beautiful. You learn. You struggle. You journal about the struggle. You apply what you’ve journaled about to your struggle. You reread your journaling and it teaches you new lessons to journal about and use in future struggles. It’s a truly virtuous feedback loop. But of course, this process can only happen if you do the work. If you make time for the journaling and the writing, if you submit to the cycle. Too often, we are unwilling to do that. We claim we don’t have time. We are too self-conscious. We don’t have the right materials. Nonsense. Start. Today. Now. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Today is World Suicide Prevention Day. Given that a number of prominent Stoics committed suicide, and that suicide was described by Epictetus as the “open door” it might seem like a strange theme to write about here today. But the truth is the Stoics did not take this topic lightly. Nor were they in any way advocates for such a thing, excepting the most extreme circumstances. If we could summarize the Stoic attitude towards it, we’d have trouble doing better than Churchill’s line that one should “Never abandon life. There is a way out of everything but death.” When we look at a Stoic like Admiral James Stockdale who considered suicide in a North Vietnamese prison camp, it should be noted that he wasn’t considering killing himself because he was depressed. He was heroically declining to aid the captors and torturers who wished to make him betray his country. When Seneca committed suicide—a man who had written eloquently on this topic many times—it was not because he was tired of living. He was being executed by the tyrant Nero who demanded his death. The same goes for Cato, who had fought to the bitter end to save the Roman Republic. The point being: These men, like Churchill, were fighters. They never, ever, ever, ever gave up. And neither should you. Because you’re worth fighting for. Your life is worth fighting for. No matter who you are, or what you’re going through the course of our ordinary lives, you have options. Lots of them. Please remember that, always. Remember what you’re capable of. Remember how much is left in your control—your choices, your thoughts, your ability to turn this experience and this pain into something that makes the world a better place. Please don’t give up. And don’t be ashamed to ask for help either. There’s nothing un-Stoic about that. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

It would be this Sunday that in the year 1813, General William Henry Harrison sent three volumes of an ancient book to his 15 year old son, John. The book was Plutarch's Lives, long a favorite of successful men and women throughout history. Indeed, the General would inscribe the first volume of the leatherbound set accordingly, "Willm H. Harrison send this set of Plutarch's to his beloved son J.C. Symmes Harrison in the hope that he will diligently study the lives of great men contained in it & that if he is unable to rival their splendid achievements in their country, service he will at least imitate their private victories. Head Qtr. Seneca Town. 9th Sept. 1813." The Stoics talk over and over again about studying the lives of the “greats.” Why? To learn what to do and what not to do. To be inspired by their splendid achievements for the common good, to be horrified by their selfishness and greed, and to direct this understanding of both towards private victories. Find yourself a Cato, find yourself an Alexander (both are profiled in Plutarch), or whomever to use as an example of who to be and who not to be. Diligently study them—today and tomorrow and forever—and then, when you find yourself in the position to do so down the road, pass the lessons down to the next generation. Think of it like your own version of Plutarch’s Lives which, if you like, Amazon has used copies of for $1.38, the University of Chicago has for free online, and an auction house is currently selling William Henry Harrison’s 200+ year old copy for $18,500. Whichever version of Plutarch you pick up, know that you are following a great tradition when you do so. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

It is said that comparison is the thief of joy and is, therefore, mostly to be avoided. This is true. You’re on your own journey with your own unique circumstances. Using what other people have or what they’ve done as a guiding light to chart your progress is rarely the way to happiness. The same goes for making yourself feel superior because of what you have or have done. It might feel good for a moment, but ultimately it’s a hollow happiness. Still, wise philosophers in both the East and West have spoken about the need to look at examples set by the greats to see where we can improve morally. As Confucius said: “When you see someone who is worthy, concentrate upon becoming their equal; when you see someone who is unworthy, use this as an opportunity to look within yourself.” Marcus Aurelius spoke often of similar wisdom. “When faced with people’s bad behavior,” he said, “turn around and ask when you have acted like that.” As for worthy examples, the entire first book of his Meditations is about precisely that: depictions of the influences in his life whom he strove to be like. Notice he does not speak about how rich or honored these people were, but rather about how they comported themselves and the standards to which they held themselves. We would do well ourselves to follow the example of both Confucius and Marcus Aurelius. Comparison is typically a dead end. The only comparison worth doing is the kind that propels you to be more worthy as a human being--whether that is aspiring to live up to the example of an admirable person, or recognizing your own shortcomings in the struggles and failings of the people around you, so that you might reflect on and fix them as you continue on your own unique journey. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Saint Athanasius of Alexandria wrote in Vita Antonii that the reason he did his journaling--his confessing, as the genre was called by the Christians--was that it was a safeguard against sinning. By observing and then writing about his own behavior, he was able to hold himself accountable and make himself better. “Let us each note and write down our actions and impulses of the soul,” he wrote, “as though we were to report them to each other; and you may rest assured that from utter shame of becoming known we shall stop sinning and entertaining sinful thoughts altogether...Just as we would not give ourselves to lust within sight of each other so if we were to write down our thoughts as if telling them to each other, we shall so much the more guard ourselves against foul thoughts for shame of being known. Now, then, let the written account stand for the eyes of our fellow ascetics, so that blushing at writing the same as if we were actually seen, we may never ponder evil.” The Stoics journaled for much the same reason. Seneca said the key was to put the day up for review so that one could see their faults and find a way to mend them. Epictetus said that by writing, reading and speaking our philosophical journal, we keep the teachings top of mind and are better able to follow them. Marcus, of course, said less on the subject of journaling, but left us the greatest lesson of all: his example. When you pick up Meditations, what you see is a man confessing, debating, considering, and struggling with all of what it means to be human. Marcus said in one of his notes that he should “fight to be the person philosophy made you.” His journal is the play by play of that fight--it’s his battles with his temper, with his urges, with his fears, even with his mortality. It took a lot of work, but from what we know, he won most of those battles. Through his writing and his philosophy, light prevailed over darkness. It’s a grand tradition and an inspiring example that each of us is called to follow. The Daily Stoic Journal is one way to do that. It prompts you to prepare for the day ahead and review the day just past. It gives you big questions to consider and standards to guide yourself towards. A blank notebook can work too. So can a letter or an email to a friend. So can a silent conversation with yourself on a long walk. The point is, you have to do the work. You have to put up the safeguards. You have to actively fight to be the person philosophy wants you to be...in the pages of your journal. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

On April 24th 1924, the pioneer writer Laura Ingalls Wilder got a note that he mother, aged 84, had died. It was a sad day, particularly since it had been so many years since she had been able to see or spend time with the woman who had raised and loved her. Wilder would address this sadness with her typical grit and stoic demeanor in her now popular newspaper column a few days later. “Some of us have received such messages,” she wrote. “Those who have not, one day will.” It seems obvious but it is an obvious statement worth repeating because our mind does everything we can to avoid letting it sink in: Each and everyone of us that lives long enough to see it will be told that our parents have died. Like Seneca wrote, we see it happen to other people. We know that our folks, like all other humans, are mortal. Yet we refuse to learn the obvious lesson: That the same thing will happen to them and to us. Each of us holds the fantasy that we can escape this loss. The proof of this fantasy is the way we treat those relationships today. We ignore phone calls or sigh our way through family dinners. We hold onto to feuds or deprivations of our childhood. We put off until later coming to appreciate and understand the people who raised us--flawed people yes--but people who in the vast majority of cases, genuinely tried their best. To paraphrase Marcus: Your parents could leave life right now. Let that determine what you do and say and think. The message of your loss is coming--and if it has already come, then some other loss--and it may be on its way right now. So do what you can now, appreciate them now. Ask them the things you want to ask them now. Say the things you want to say now. Before it’s too late. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Acceptance? Resignation? That’s not me, we say, when we hear the Stoics preach those concepts. I never give up. I’m a fighter. Ok. If you say so. But there’s a difference between being a fighter and a doer. Remember, one of the outcomes of “fighting” is losing. And that’s what happens most of the time; indeed, every time when you fight something that is outside your control. This is why the Stoic instead practices the “art of acquiesce.” Why they learn amor fati--a desire for things to be exactly as they are--so they can use them. As Marcus Aurelius wrote, “Our inward power, when it obeys nature, reacts to events by accommodating itself to what it faces--to what is possible. It needs no specific material. It pursues its own aims as circumstances allow; it turns obstacles into fuel. As a fire overwhelms what would have quenched a lamp. What’s thrown on top of the conflagration is absorbed, consumed by it--and makes it burn still higher.” Today, ask yourself which type you’re going to be. Are you going to be a fighter or a doer? Are you going to “resist” or are you going to accept obstacles and turn them into fuel for action? Amor fati. Be made brighter and hotter by everything that happens. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The old joke--which dates back to the 1870s--is that if you’re not a liberal when you’re young you have no heart, but if you’re still a liberal when you’re older, you have no brain. Now we can put any partisan beliefs aside and see how this is at least partly true. When you’re young, it’s easy to believe in the inherent goodness of the world because you haven’t actually experienced any of it yet. You are naive. It’s easy to think that everything should be very simple and always fair in that phase of your life. But as you get older, you realize that the world is more complicated, and in fact that there is often a lot of wisdom and necessity in the mas morium--the way of your elders. A settling into a kind of conservatism as you age and experience life is reasonable and probably smart. However, it’s should be obvious that remark is also totally and completely wrong. Yes, it’s easy to believe in ideals when you are young, and yes it’s harder to maintain that idealism when you are older, but that is sort of the point: life isn’t about getting more selfish and colder as you go. What kind of life would that even be? What the Stoics would say is that time will steadily reveal to you that there is such thing as evil. That equality of opportunity will never result in equality of outcome, except at catastrophic cost to all. But if you watch carefully, you should also see something else that time steadily reveals: How much we all have in common. How connected we all are. How being kind and generous to others is the most rewarding thing you can do. (This video is worth watching) Life exposes us to the truth of Marcus’s line that “what injures the hive injures the bee.” That what goes around comes around. That while we can’t let our hearts bleed for everything and every person outside of our control, allowing our hearts to harden is equally wrong. The point is to have a head and heart always--to be an idealist when it’s easy, but to stick to those ideals even when you see how painfully short reality measures up compared to them. Being lucky enough to continue to live on this planet should not be accompanied by cynicism and coldness. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In 1940, while he was struggling as an undergraduate at the University of North Carolina at Chapel Hill, Walker Percy wrote to his uncle and adopted father, William Alexander Percy, to give him the bad news about his grades. William Alexander, who introduced his young ward to the writings of Marcus Aurelius and had himself gone to Harvard, did not care for one second about the grades. As he wrote back to Walker, “My whole theory about life is that glory and accomplishment are of far less importance than the creation of character and the individual good life.” How lucky we might have been to get such a lesson from our own parents at that impressionable age! To hear, emphatically, that marks on a report card are not a reflection of who we are and that their recognition is such a hollow thing. Because it’s clear that most of us internalized the exact opposite: We think that fame and fortune are the marks of a good person. We connect them, like cause and effect. If/then statements in the logic of human existence. We chase these things, because like grades, they are quantifiable and easy to game. But character? The trait the Stoics believed was like fate, the determining factor in life? Well, that we mostly ignore. We assume it will take care of itself. It won’t. If we directed half the time we spend trying to advance our careers or ace a test, toward our individual moral improvement, the world would be transformed. And so would our individual lives--good lives. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

There is an element of this philosophy that is a lot of work. You do all this reading. You do your morning and evening journaling. Maybe you attend meetup groups or even have pursued an advanced degree. Maybe you’ve joined Daily Stoic Life and participate in our discussions, or you discourse about Stoicism online wherever you can. As rewarding as this might be, it’s also true that it comes at considerable commitment and expense. Why should one do this? There’s an exchange in Chicago, the new book by David Mamet (himself a fan of Stoicism), that captures the reasons well. The characters, having found themselves on the wrong side of a mob war, are arming themselves and discussing where to hide a pistol for protection. Then one reminds the other that “the one phrase you never want to use” when trouble arises, is “Wait here ‘till I fetch it.” Marcus Aurelius would say something similar--that philosophy was designed to make us a boxer and not a swordsman. Because a boxer is built with his weapon in hand(s) whereas a fencer has to fetch theirs. Accordingly, the reason we practice this philosophy--why we do our exercises and meditations, day in and day out--is to keep their lessons handy. We think about managing our tempers so that when we are provoked, we know how to respond. We make preparations for the twists and turns of fortune to make ourselves immune to the strokes of luck. We meditate on our mortality and the shortness of life in anticipation of that fateful day--for us or for loved ones. We keep all this top of mind--“at hand” is how the title of Epictetus’s Enchiridion translates--so that we are not scrambling to deal with the difficulties and temptations of life. So that when someone bursts through our door to hurt us we’re not running over to a locked cabinet and fumbling with the key. Better, we want to be the fighter of Marcus’s image, the one who doesn’t even need a weapon, because we’ve made it a part of us. That’s why we do this work. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

One of the most stunning things about Anne Frank’s diary is how indefatigably happy it is. One might expect that her journal, which she kept from 1942 to 1944, as her family hid from the Nazis in an Amsterdam attic, would be sullen and scared. Here she was, trapped at 13 years old with her parents, sister, another family and a stange older man. She was mature enough to know that any time soldiers could burst in and send them all to the camps. Yet somehow, page after page, is filled with profound meditations on meaning, friendship, happiness and life. Apparently, this was how she was in the attic on a regular basis as well. One recorded exchange has her chatting with Peter, the 16-year-old Jewish boy also trapped in the attic. Anne explains how she’d like to be a help to him in this difficult time. Peter: “But you’re always a help to me!” Anne: “How?” Peter: “By being cheerful.” Anne would write in a different entry this heartbreakingly inspiring encapsulation of her philosophy: “Beauty remains, even in misfortune. If you just look for it, you’ll discover more and more happiness and regain your balance. A person who’s happy will make others happy; a person who has courage and faith will never die in misery.” The Stoics, like Anne, like every other human no matter how privileged, were not immune to suffering. Exile. Torture. War. Shipwreck. Loss. Illness. Humiliation. These things happen. Not only do they happen, they sometimes happen on the horrific scale of the Holocaust, which wiped millions of promising souls like Anne from the earth. The question left to those of us still living, or living through our own suffering, is simply: How are we going to respond? Are we going to focus on the beauty that remains? Are we going to be cheerful and courageous and draw those traits out of the people around us? Or are we going to despair? Are we going to let it break us? We don’t get to choose whether we die, but we do get to choose how we live. We get to control whether we die in misery or not. Anne Frank proves that. Socrates proves that. Seneca proves that. We can prove that. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

“It’s unfortunate that this happened,” Marcus says in one of his imaginary dialogs. Then he corrects himself: “No. It’s fortunate that this has happened and I’ve remained unharmed by it--not shattered by the present or frightened of the future. It could have happened to anyone. But not everyone could have remained unharmed by it.” This is the conversation we need to have when “bad” things happen. That car accident. That bad turn of the market. That messy breakup. Sure, we’d have rather none of it happened. But in a way, isn’t it better that it happened to us--someone as strong and well-trained as us--rather than to someone more vulnerable? Better another straw on your back than a back-breaking one for someone else. If you can start to think this way, you’ll realize just how lucky you are, even in the middle of so-called “misfortune.” Not everyone has what you have. Not everyone has the ability to rebuild like you do. Not everyone has the perspective to see the bigger picture. Not everyone has the philosophical insight to realize that we’re only truly harmed if we decide that we are, if we decide to label what happens as negative or unfair or insurmountable. Remember that today. It’s not unfortunate that this happened. It’s fortunate that it happened to you. Because you’ve got what it takes to get through it. Not everyone else is so lucky. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The line from George Bernard Shaw was that “all progress depends on the unreasonable man.” He isn’t wrong. The reasonable man bends himself to the world, because he insists to himself that the world is this way for a reason. The unreasonable man does not accept that and tries--sometimes with futility, sometimes with success--to bend the world to his will. So where does that leave the Stoics, given their repeated teachings on living according to nature and their emphasis on submitting to reason? Surprisingly, still in the camp of the unreasonable man. The man who declines to adapt himself to the world. Look at Cato and Marcus Aurelius, two men who lived amidst the decline and decay of Rome, two men who were rich and powerful and could have easily done the things most rich and powerful men did. But they never did. Instead they held themselves to incredibly high standards of behavior and personal morality. As a result, they stood as beacons of inspiration to millions of people around the world, in their lives and long after. Look at Epictetus, whose name in Greek actually means “acquired.” Did he submit to this identity as a slave? Did he listen to the world when it told him his life was worthless and without meaning? No, of course not. And as a result, he not only acquired his own freedom, but he helped countless people acquire their own through the study of philosophy. Remember: The Stoic creates progress in the world by their own unreasonable insistence on self-mastery, self-discipline, and self-actualization. The Stoic is just crazy enough that they don’t accept the compromises that other people use to rationalize weaknesses and indulgences. The Stoic sees a 1% chance of success and says to themselves “Well then this outcome is in my control and I will work to make it happen.” The Stoic has cultivated an inner-citadel of strength that allows them to endure the things that logical people--reasonable men--believe just aren’t worth it. This is how they make the world a better place. And how you can too. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

One of the most misleading things about our world today is the increased sense of comfort we feel. Yes, on average planes crash less. Yes, diseases have been cured. Yes, infant mortality rates have made progress. Yes, crime is down. But the slow and steady increase in life expectancy obscures some very critical realities. First off, the fact that the average man in the United States now lives to be 76 and the average woman lives to be 81 does nothing about the fact that the clock of nuclear annihilation currently sits at two minutes to midnight. Second, averages do nothing for the individual. You can still get hit by a bus crossing the street. You can still fall off a ladder. You can still be the non-smoker who gets lung cancer. The odds might not make that likely, just as they don’t make winning the lottery or getting struck by lightning likely, but again, these things happen all the time. The purpose of pointing this out is not to scare you or contribute to your anxiety. It’s simply a reminder that there is nothing fair about black swans and randomness. It’s why the Stoics wanted us to always be aware of the possibilities of Fortune and to remember that we “could leave life right now.” It’s why they knew that Memento Mori was so important to understand. When you realize that our existence hangs by a thread, you are empowered. You seize the moment. You don’t sweat the silly things that other people worry about. You take more risks, better risks, not fewer. Because you have true perspective. Because you don’t take your years and your safety for granted. And hopefully you will live every one of those 75+ years and enjoy them all. But if not, you’re fine too. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Ruth Bader Ginsburg was given a little piece of advice on her wedding day by her mother in law: "In every good marriage, it helps sometimes to be a little deaf." Ginsburg would say she applied it to her job too: "I have employed it as well in every workplace, including the Supreme Court. When a thoughtless or unkind word is spoken, best tune out. Reacting in anger or annoyance will not advance one's ability to persuade." The Stoics were all about this. There is a story of Cato, who was struck by someone in an argument in the Roman baths. The man was forced to apologize when it was explained to him what an important person he had just punched. Cato’s response? “I don’t remember being hit.” He was practicing not just deafness, but forgetfulness—even as his face was probably still stinging from the blow. That’s the point though: You can go around in this life looking out for every insult and snide comment. You can hang onto every time you’ve been wronged and investigate every case of possible bad faith. Or you can tune it out, be a little deaf to it and let things go. Not stupidly of course, not completely or utterly forgetful, but just enough that you can get along with people and function above the fray and the muck and the things that catch other people up. Just enough that you don’t go around angry all the time. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Remember that Stoicism isn’t about judging other people. It’s not a moral philosophy you’re supposed to project and enforce onto the world. No, it’s a personal philosophy that’s designed to direct your behavior. This is what Marcus Aurelius meant when he said: “Be tolerant with others and strict with yourself.” Be open to the idea that people are going to be fools or jerks or unreliable or anything else. Let them be. That’s their business. That’s not inside your control. But you have to be disciplined with yourself, and your reactions. If someone acts ridiculous, let them. If you’re acting ridiculous, catch the problem, stop it and work on preventing it from happening in the future. What you do is in your control. That is your business. Be strict about it. Leave other people to themselves. You have enough to worry about. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Today you might find yourself dealing with something tough. Stuck in a new situation. Hit with a situation that’s been developing for some time, but only now is bringing you pain. In tight situations like these, you need energy, creativity and above all faith in yourself. Defeatism won’t get you anywhere (except defeat). Focusing your entire effort on the little bit of room, the tiny scrap of an opportunity, is your best shot. As Seneca put it, “Apply yourself to thinking through difficulties—hard times can be softened, tight squeezes widened, and heavy loads made lighter for those who can apply the right pressure.” That’s not to say everything can magically be fixed. Seneca didn’t say that. He said hard times can be softened. A little room can be made. Blows can be blunted. But not if you give up. Not if you quit. Not if you tell yourself it’s somebody else’s fault and that it’s terribly unfair. You always have a move to make. There’s always something you can do. Even if that move is just making your peace. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.