Steven Rinella On Rockhounding, Stoic Wisdom & Controlling The Process

If you ask most people to describe a philosopher, they end up painting a picture of somebody who works at Harvard and wears a lot of wool and tweed and corduroy. Maybe they’ll describe somebody from ancient history, dressed in a toga, talking about big ideas, oblivious to the everyday happenings around them. It’s an understandable impulse, because philosophy can seem so distant and the people who practice it somehow above or apart from the rest of us. This is a mistake. It’s not only not what philosophy is supposed to be, but it’s also historically inaccurate. As Blaise Pascal explains, writing some five hundred years ago, "We always picture Plato and Aristotle wearing long academic gowns, but they were ordinary decent people like everyone else, who enjoyed a laugh with their friends.” Pascal took pains to point out that the books they wrote were written for pleasure and enjoyment—they were not stuffy, pretentious documents meant to intimidate people. On the contrary, Aristotle and Plato and Socrates were writing to help people, to pass along what they had learned. The same was true for the Stoics. Why is Meditations so straightforward and easy to read? It’s because Marcus was writing to help himself. Why does Epictetus seem so conversational? It’s because that’s literally what he was doing. He didn’t “write” anything—what survives to us are essentially transcripts of conversations he had with students. Think about Seneca writing his letters. There was a real person on both sides of that communique, a writer and a recipient. True friends trying to help each other by being clear, not confusing. Philosophers aren’t different from us or better than us. They are us. The best philosophers are regular people with a passion for self-improvement, with a love for their fellow human beings struggling in the real world. There might be Harvard professors who fit that bill, but too many of them don’t. It’s critical that you ignore them and don’t let them lead you astray (or intimidate you). Philosophy isn’t about books and big words and theories and complicated metaphysics. It’s about getting better, in a real practical sense. It’s about realizing your potential—intellectually, morally, spiritually. As Blaise Pascal concluded, the writing that Aristotle and Plato did was actually the “least philosophical and least serious part of their lives: the most philosophical was living simply and without fuss." Beautiful. Let that inspire you. And try to follow in its example today and always.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

13 Nov 20193min

Marcus Aurelius said that pain either affects the body or the soul. What’s the difference? “The soul can choose not to be affected, preserving its own serenity, its own tranquillity. All our decisions, urges, desires, aversions lie within. No evil can touch them.” Pierre Hadot’s metaphor for this was the “inner citadel.” Hadot said that Marcus worked to create a soul, a core, an inner fortress that fate, chaos, hysterics, vice, and outside influences could never penetrate or break down. Ada Palmer—a historian, professor, and novelist—knows the importance of building an inner citadel. In addition to the tummults of academia, publishing, and constant deadlines, Ada is also disabled and suffers from chronic pain. She says that, sounding like Hadot, “Stoicism is about achieving interior tranquillity.” Hadot said that Marcus wrote to himself to strengthen the walls of his citadel, to achieve interior tranquility. In our interview with Ada for DailyStoic.com, we asked her about how she does it:I use a variety of different techniques to battle the gloom, "morbid thinking," and other mental effects of chronic pain. I self-monitor carefully, keeping an inner lookout for when I find myself dwelling on something that's upsetting me, and I have a sort of triage of responses. I ask myself (A) can I find an actionable solution to the problem? If not (B) can I get myself to stop worrying about the problem and let go? Can I laugh at the problem? Can I ask myself whether this will really matter in a year or five years?  Sometimes that alone can break the spell, but if it doesn't this is where I find the maxims, especially the vivid images, often help. One of my favorites is the stoic image of life as being like being a guest at a banquet.  Many great platters are being passed around for you to take from, but occasionally one arrives already empty, everyone else has already taken it all.  It's easy to be angry, and it is unfair, but the food wasn't yours to begin with, it was a gift from your host, and you didn't really need it, there is plenty of other food. Sometimes just thinking about that can make me less upset by something. It's amazing how that kind of reframing, zooming out, or changing perspective can sometimes dispel the stormy thoughts that are really what are causing one's unhappiness. Cultivating your inner citadel doesn’t mean reaching a point where one is immune to life’s disturbances. It’s about having your systems in place, your battle-tested line of defense, ready to fend them off when they inevitably do show up. For Marcus, it was journaling. For Ada, it’s stopping, reframing, changing perspectives. What is it for you?See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

12 Nov 20193min

Marcus Aurelius was clearly torn about his fellow man. He was loving and kind and spoke repeatedly of serving the common good. He was also clearly frustrated and disappointed with the flaws of the people around him. Like many great men, he had trouble understanding that not everyone had his gifts, not all of them were capable of what he was capable of. You can see in Meditations how he wrestled with these feelings. In the opening passage, he talks about just how obnoxious and annoying (and awful) the people he was likely to meet in the course of the upcoming day. And then, just as you think it can’t get any more depressing and dark, he turns around and reminds himself that they’re doing the best they can, and that it’s not their fault that they have been cut off from truth. In the passage that inspired The Obstacle is the Way, Marcus is less forgiving. He talks about how the people who obstruct or bother us are “irrelevant”—how we can shut our minds off to them. It’s a theme that comes up a lot: People are a problem. People are weak. Push them away. You get the sense that he would have been hard to work for, hard to have as your father, hard to please—even for talented and committed people. If only Marcus Aurelius could have heard the (fictional) advice from his adopted grandfather, Hadrian, that Marguerite Yourcenar writes into her prize-winning book Memoirs of Hadrian. “Our great mistake,” she has Hadrian say, “is to try to exact from each person virtues which he does not possess, and to neglect the cultivation of those which he has.” How much happier Marcus would have been had he been more able to see the good in people, and how much better a leader he could have been had he leaned into their strengths rather than disdained their weaknesses. Each of us would benefit from that advice as well. We have to focus on what we can learn from other people. We have to focus on what is special and unique about them instead of zeroing in on the ways they are not as good as us. We have to be forgiving and patient, kind and appreciative. We have to engage with what they bring to the table, not lament the things they take from it. Then we have to work to make those people around us better...not write them off as hopeless and broken.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

11 Nov 20192min

One of the most haunting moments in all of literature is the moment when King Lear hits rock bottom. He has destroyed his kingdom. He has lost his family. He has lost his sanity. He says to Gloucester as they stand on a cliff:“They told me I was everything. 'Tis a lie, I am not ague-proof.”In short, all the illusions of the king have been shattered, his ego destroyed. Everything he had worked for was gone, and all that was left was the inescapable conclusion that it was his fault. He had believed the flatterers and let power go to his head. Then, after unbelievable folly and meanness, it all came crashing down.This temptation to believe that we are everything, that we are immune to the constraints or flaws of other people is the source of so much pain and misery in the world. Pain for the believers and for the bystanders who become its collateral damage. Which is why the Stoics—particularly the ones who found themselves in positions of leadership—spent so much time working on their egos. Marcus Aurelius actively practiced his philosophy so that he would not be corrupted by his absolute power. Seneca wrote essays to Nero to try to steer the young man away from ego, to tell him: You are not everything. You have to stay sane and sober. It didn’t always work, but he tried. Ego is the enemy. Of what we’re trying to accomplish. Of the people we’d like to be. Of relationships. Of kindness. Of the ‘objectivity’ and rational thought that Stoicism prizes. We must remember this always, even as others puff us up or success accumulates around us. We are not everything. We are ordinary. We are mortal. We are not exempt.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

8 Nov 20193min

For nearly three decades, Tom Morris, one of the world's top public philosophers and pioneering business thinkers, has been on a mission to bring philosophy back to the center of daily life. Travelling the globe working with world-class business executives, athletes, coaches, administrators, and entrepreneurs, Tom realized that, regardless of the field or industry, everyone wanted the same thing: advice about excellence. So began his search to find the universal conditions for success and the skills or arts involved to achieve it. “My claim,” Tom said in our interview with him for DailyStoic.com, “is that for success in any challenge, the great practical philosophers have taught me that we need what I call The 7 Cs of Success”:A clear CONCEPTION of what we want, a vivid vision, a goal clearly imagined.A strong CONFIDENCE that we can attain that goal.A focused CONCENTRATION on what it takes to reach our goal.A stubborn CONSISTENCY in pursuing our vision.An emotional COMMITMENT to the importance of what we're doing.A good CHARACTER to guide us and keep us on a proper course.A CAPACITY TO ENJOY the process along the way“You can find all seven of these ideas in the writings of Seneca or Marcus Aurelius,” Tom added. “The great thinkers understood greatness.” You’ll notice that all of Tom’s 7 Cs of Success fall under what the Stoics called the dichotomy of control. Basically, we can control some things and can’t control others—and we should focus on what we can control. The Stoics knew that in the chaos of life, as in sports, fixating on things we can’t control is not a recipe for success, but for great agony and despair. The road to success—winning championship titles in sports, becoming a bestselling writer, or a successful entrepreneur— is just that: a road. And just like you travel along a road in steps, excellence is a matter of steps. Excelling at this one, then the next, and then the one after that. Today, spend some time with Tom’s 7 Cs of Success. Where are you along the road? What can you do to make the next step? Focus on that—the things you do control. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

7 Nov 20193min

The little known Stoic philosopher Agrippinus was apparently the king of one-liners. There was the time he was informed he’d been exiled and responded, “Very well, we shall take our lunch in Aricia.” There was another time, we are told by Epictetus, that Agrippinus was asked by a fellow philosopher whether or not he should attend some banquet put on by the abominable Nero. Agrippinus told the man he should go. But why, the man asked? That’s when Agrippinus got him with another one of his brilliant barbs: Because you were even thinking about it. For me, Agrippinus said, it’s not even a question. In a way, this is a pretty good—albeit cavalier—test of the progress we are making with our character. Hemming and hawing about the right thing and then doing the right thing—now obviously that’s better than doing the wrong thing. But what we should be shooting for is developing the kind of moral compass that’s so clear and strong that we don’t even have to do that. Where doing wrong isn’t even a question. Where the right thing is just obvious. Just do the right thing, Marcus Aurelius said. Don’t think about it. Go with your gut. The rest can be sorted out later.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

6 Nov 20192min

We’re busy. We’re tired. We have so much to do. We had dreams once, sure, but they slowly deflated. The mortgage, the kids, the job, watching TV, that’s how we fill our days. It’s a slow downward spiral that Bruce Springsteen sang about in Racing in the Street: Some guys they just give up livingAnd start dying little by little, piece by pieceIf you’re not that guy, you at least know him or her. They’re a mainstay of the modern world. Overworked, undersexed, overtired, and underappreciated. Facebook is to blame right? The capitalist pigs are responsible, yeah? It’s because of the 24-hour news cycle.  Certainly none of those things help, but the truth is that this is a timeless problem. It goes back much further than Bruce or even this century. Because Seneca spoke about those guys too. “How much time has been lost to groundless anguish,” he writes, “greedy desire, the charms of society; how little is left to you from your own store of time.” Wake up, he says. Stop sleepwalking. Stop giving away what you can never get back. That’s from his essay The Shortness of Life, where he tried to get the reader—as Bruce Springsteen does in his best songs—to “realize that you're dying before your time."We only get one life. Once time ticks by, it never comes back. Yes, each of us will die. That’s a fact. But for the moment, we’re alive. Which is why we have to live. Which is why we have to protect our time, our dreams, our spirit. We can’t give it up piece by piece. We can’t start dying before our time. We have to live. Now. While we still can. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

5 Nov 20192min

In Marcus Aurelius’s time, Roman religion was a hodgepodge of different rituals and ideas, which were evident in Marcus’s own behavior. For instance, he deified his wife and his stepfather Antoninius, but at the same time spoke repeatedly about how this life we are living is all there is. It goes without saying that he also rejected the teachings of the Christians, who he thought of—as a product of his time—as threats to the authority of the empire, but it also turns out that the Stoics and the Christians held beliefs that were much closer than Marcus understood. Particularly as it related to hell.As far as we know, the Stoics didn’t believe in hell. Their writings make only a few vague allusions to the idea of an afterlife. Similarly, the idea of “hell” is not as clear in Christianity as conventional wisdom might dictate. Nowhere in the Bible is there anything close to the hell that believers talk about today—a place where bad people and nonbelievers go after they die to be tortured and punished for their sins for all eternity. Even the word “hell,” which varies from translation to translation, appears only a few times, with different contextual meanings in each case. One of the most frequent occurrences is as the word “Gehenna,” which was an actual, literal place—though admittedly not a good one (there is some thought that it was Jerusalem’s trash dump).What might Jesus and the Christians have been speaking of when they spoke of hell? Perhaps it was the same thing the Stoics spoke of—not a place that we go after we die, but a place far too many people are in right now, based on how they’ve chosen to live. Marcus Aurelius didn’t warn against indulging and cheating and lying and stealing because he thought you’d be punished for it later. He knew these “pleasures” would produce tortures in the here and now. As Rob Bell, the pastor and author, writes in his beautiful book Love Wins:“People choose to live in their own hells all the time. We do it every time we isolate ourselves, give the cold shoulder to someone who has slighted us, every time we hide knives in our words, every time we harden our hearts in defiance of what we know to be the loving, good, and right thing to do.” Whatever you believe—whether you’re closer to Marcus Aurelius or a follower of Jesus—there is something to learn from where these two schools converge. It’s a matter of faith whether hell exists after death. It is a fact that it exists here on earth—in Gehenna and in our souls. If there is hell in the after life, whether or not you go there will be God’s decision. The hell that exists for certain right here and now, you can choose to take up residence in or move as far away from as you possibly can.So what’s it going to be?See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

4 Nov 20193min