Thursday, June 25, 2015

Four Hour Stoic

From guru to charlatan, much has been said of Tim Ferriss. And it's little wonder. His Four Hour books are best-sellers. He interviews some of the top minds of any given field (Arnold Schwarzenegger is a master of psychological warfare). And he does things to himself that most would count as crazy. To top it off, he claims we can do it, too, if we want.

Of course, this leads to a few questions. Can we? And, more important, should we?

Perhaps one of the biggest criticisms of Tim is that not everyone can have a Four Hour life. In the Four Hour Workweek, Tim suggests outsourcing paperwork to others, meaning someone is doing grunt work. Four Hour Body says a combination of working out and drugs (the legal kind) can produce the best body you've ever had, provided you can afford the drugs. And in The Four Hour Chef, he shows you how to learn anything in record time using the 80/20 method, provided you can somehow figure out the 20% you need to learn.

There's another layer as well that I think presents a problem. Tim is influenced by the Stoics. Seneca, too, was a rich Stoic, and his wealth and actions draw Stoics criticism. Could Tim, with his money and books, be painting a bad picture of Stoicism?

Let's address this second question first. Is Tim giving Stoics a bad rap?

No, not at all. In fact, if it wasn't for Tim, I wouldn't have found my interest in Stoicism myself. I read some parts of The Four Hour Body and found Seneca quotes here and there. This led to me to looking him up, which led me to Stoicism, Keith Seddon, and the rest of it.

And what about the money Tim makes? To be fair, I don't know how much the man makes. He claims in the Four Hour Workweek to make 40000 a month, which is a lot of money. He suffers what I call the Seneca problem: people try to use things outside of his character to judge his way of life. Seneca was a Stoic, one who admitted he struggled on the path. He knew the dangers of money because he not only saw it, there are good odds he gave into it every so often. And so it is with Tim. He writes aboutStoicism on his blog and gives some insight into his own life, which is less than perfect. Does that make him less of a Stoic? Anymore than it would make any of us less of one.

But what about these books he wrote? What about them? Of course they aren't perfect. But in essence, each one tackles something from the Stoic readings. The Four Hour Workweek? Seneca writes many of us waste our lives giving our time to people that will never be thankful for it, so why do we do it? The Four Hour Body is an attempt to make our bodies better, something any philosopher in Greece or Rome would tell us to do. And the Four Hour Chef? Marcus said, "Throw your books away and find a mentor." Well, Tim isn't telling us to throw our books away, but he tells us to find a mentor, because they beat books hands-down.

But what about the other criticisms? To be fair, outsourcing paperwork and taking drugs are only suggestions, not commandments. Tim writes how to do these things, but you don't have to do it that way. And if you want to 80/20 anything these days before jumping into it, the internet is a good place to help with that. And if the topics seem unrelated to Stoicism, think about some of Chrysippus's works: On How to Read Poetry and Against the Touching Up of Paintings, for example. Stoics weren't confined to just Stoicism. They saw everything and anything as a way to practice what they thought.

This, I think, is exactly what Tim is doing and is, in a way, the modern treatise. They have their holes, their naysayers. But that doesn't make him wrong, any more than disagreeing with On Anger would make Seneca wrong.


For full disclosure, no, I wasn't paid for this. I just admire the man, even though I'm jelly of his life.

Tuesday, June 23, 2015

Memento Mori

Memento mori. As Stoics, how many times are we reminded to remember our mortality? A lot, if you consider all the readings. Perhaps too much.

See, there's this issue I've had with reminding myself of my own death. No, I'm not a depressed neurotic (at least, I hope not). It's that I've never actually took the time to actually do it. Hearing that we'll die — reading about it, hearing the phrase, saying to ourselves "I'm gonna die" — all this is meaningless without context.

What do I mean?

My step-father-in-law is dying. Right now. He's got tubes sticking out of him, pumping things both in and out. He's a shadow of what he once was. It's been a long while since I've seen this picture of death. The slow draw. My grandfather was the first death I saw like his, except his wasn't slow. The tubes weren't pumping anything. He was dead before my mom, sister, and I got to the hospital.

But this is different. I've watched this man waste away from cancer. I've seen the hopes given, the hopes denied. I've never seen death like this before. Keeping him alive to ponder everything he'll miss. We all suffer from this terminal illness, this slow draw of death. But his smacked him the face with an end date. What his mind must be thinking. If it can even process this information. And, though the doctors say it will be soon, he's still got time on his hands, and unable to do much with it.

As I was in there, it was the first time I actually understood memento mori. As he was in bed, I knew that one day, I could be there. Tubes running in and out of me, replacing my veins and organs because they just can't do it anymore. Unable to feel anything but pain. Watching a world around me carry on.

I could be him one day. Or I could be like my grandfather. Sitting in my favorite chair, calling out for help as something I don't understand happens to my body. Life fading from my body, not giving me any chance to even regret. Or worse, not get over my regrets.

It dawned on me that I didn't understand at all that I was going to die one day until I saw him today. Seneca says that most of us don't know that we are dying every day, that our past belongs to death. I'm dying. My wife. My son. You. We may not be in a bed, gasping for breath, having our waste pulled out of us. But that doesn't matter.

Memento mori, my friends.

Saturday, June 6, 2015

A Quick Update

Alright, I was going to do a video update, but that's being a pain in the butt because I've never done one before, so I guess for the time being, I'm going to have to write all that I want to tell you guys.

The Mad Stoics Plan for Living a Stoic Life

I know I've written a couple of posts on this, but now it's going into research mode. I might tell you bits and pieces about it, but I'm taking my time with this one. I'm aiming for a Stoic version of the Happiness Project, what with tracking charts for the actions and rules I want to live by. But now I've a lot of reading.

The Library

Speaking of books, I also want to branch into book reviews. I also want to keep track of what books I think you'd guys like. I'm also always looking for good book recommendations, so feel free to tell.

Posting

Yeah, sorry about that. I know I post for a little bit then take a long break, as it were. I'll admit my weakness: I get discouraged too fast. Very un-Stoic. But I hope to come up with new content at least once every week or so.


And there you go. An update.

Monday, June 1, 2015

The Mad Stoic's Plan to a Stoic Life Part 2: Broad Goals

As a means of defining my mircogoals, I need to define my marcogoals. Why? Because without a big picture, all the little stuff would be aimless and more akin to my already messy life than a more Stoic one.

With that in mind, I have three broad goals in which to figure out all the small ones.

Mental

Perhaps the most obvious of the three, the mental aspect of life is very important. I personally feel that we all have a baseline mental state that, with it's own quirks, would make it impossible to fully gain the tranquility of the Stoic sage. That being said, we could all use more stability in our lives and, for me, Stoicism can help with that goal.

Spiritual

If the writings are trustworthy, all the Stoics believed in some sort of god or another. Now, I'm not saying I'm trying to find a god. I'm more an agnostic at this point. Some days I think there's a god. Other days, no. However, I still find life has qualities worthy of reverence. This is something I would like to cultivate.

Physical


I've come to the conclusion that – outside of medical conditions – a Stoic shouldn't be fat. I know. That sounds a bit, I dunno, unrelated? Whatever. But I have good reasons to feel this way and it's because of the other two reasons. Think about it: if I revere life, then maybe I should question eating those hamburgers, which can have a whole herd of cattle in one patty. And a wide girth doesn't reflect a calm mind, it reflects my uncontrolled desires for fattening foods. All around, I agree with Socrates: “No citizen has a right to be an amateur in the matter of physical training…what a disgrace it is for a man to grow old without ever seeing the beauty and strength of which his body is capable.” To that extension of the quote, the body is the physical of the mind.

Saturday, May 30, 2015

The Mad Stoic's Plan to a Stoic Life

Part 1: The Setup

It is a Saturday morning right now and I realize just how un-Stoic I am. I rage too much at the world. I'm not a very social creature. I'm an emotional eater. I don't work the mind too hard, nor the body. In short, I'm much like a lot of people these days, if you believe what you hear about Americans.

And this cycle of un-Stoic behavior just feeds into more un-Stoic living. No, scratch that: the way I am now is un-philosophical, period. I'm just un-ing all over the place.

This morning, as I woke up, it stuck me that I need to get life back down the path of following Stoic Nature. And because I've been reading a lot of experimental journalism – the act of living a certain way for however long because people like reading about other people doing things – I've decided I needed a yearlong Stoic reset.

Stoic reset? What's that even mean?

What I mean is I'm going to spend some time rereading some of the more accessible Stoic works, try to break them down into bite-size action items (maxims, for a more philosophical bent or rules for a more practical one), then do my best for a year to live by these items.

If you've read The Happiness Project, then this might sound familiar. Gretchen Rubin, in her quest to find more happiness in her life, read philosophy, studies, and novels to find action items of happiness. Then, she pulled a Ben Franklin: she made a chart of these items and marked which one's she did. She started out with a few items per month, then added more until she December, which was her ultimate test of happiness, living every day by her items.

From what I remember reading, it worked as well as it could. She didn't become perfectly happy, but happier. And so it is for my goals. I'm not looking to be a sage, but sageier. Shut up, I know that's not a word.

Of course, as it was with philosophers of old, so it will be for me: I'm going to steal – er – be inspired by other people's ideas as well. For example, Gretchen has a wonderful chapter about having more energy. Her reasoning is also on point: having the energy will make everything else that much easier. The Art of Manliness blog has a post about a tech Sabbath, which sounds like a great idea for getting in touch with Nature.

As this is only about the setup, I'm not too sure how I'm going about this yet. I've more research to do and I only have a basic idea of what I want to do. I also have three areas I want to work on: mental, psychical, and spiritual. However, I'm wondering if I can make those more specific. I don't know. But I hope to come up with something for you people soon.

Side-note

I just want to say at the end of this that I'm grateful to the Stoic community. I'm sort of like a leech. I hang off the body of Stoa groups and suck out the wonderful philosophical blood, enriching myself while doing nothing for others. Something like that. But I don't want to do that anymore, so I'm going to try my best to post here more, adding to the efforts rather than feeding off them. Thank you, every last one of you, who're doing what they can to keep Stoa alive.

Sunday, January 4, 2015

I Guess I Really Am a Mad Stoic

It seems to me Cato and myself have something in common. I don't have a drinking problem. I never stubbornly defended my country to the point that I brought it's downfall. And I certainly never found myself thrusting a sword into myself.

Yet, anyway.

No, the problem is that, like Cato, I'm quick to anger.

It's hard to explain, but anger and it's cousin, annoyance, spring up in me at the littlest of things. Wife doesn't get out of bed in the morning? Annoyed. Son refuses to sit in a chair because he just has to sit on top of me like I'm a living sofa? Really? Goddamn it.

This is why I have a hard time calling myself a Stoic, despite thinking everything they say makes sense (well, maybe not everything). And I can read On Anger only so many times before I get mad at myself for once again NOT LETTING GO OF THIS F*#&ING ANGER WHY AM I SO ALWAYS PISSED AT ALL THE THINGS!?

*cough*

It seems to me that maybe the problem is I took the Stoic teachings all wrong. See, for awhile, I was trying to use anger like Aristotle would: as a tool. Anger in excess is bad, trying to get rid of it would only cause more anger, blah blah blah. Something like that. The Stoics, on the other hand, saw it as something dangerous, as something we should never use, yet didn't deny it existed. Hell, they even said we should fake it at times.

But what if, when anger came along, I faked not being angry?

I've done it before and it drains will power like nobody's business. But it does help. One or two times, anyway.

But now I've been trying something else: letting people know that I'm angry in a nice way. It goes like this:

Before nice anger: Mostly a lot of stuttering, swearing, and if I could write anything here, it be in all caps.
Now, with nice anger: "I'm mad right now because reasons."

It's odd, but it being nice about being angry is somehow the most Stoic thing I've done for my emotions. I'm not repressing the feeling -- Stoics don't advocate this, anyway -- but I'm not Hulk-smashing my feelings into my family, either. It's an odd win-win that doesn't kill my anger, but also doesn't kill my relationship.

Sure, I still do blow my top every now and then. Some days are just worse than others. But so long as there are more better days than not, I can live with that.

So, my fellow Stoic peeps, do you have an emotion that's hard to control and what have you done to keep it in check?

Monday, July 14, 2014

Stoicism and Epicureanism: The End Goal

Note: I started writing this post a long while ago, back when there were was a little kerfuffle on Facebook. This will be, hopefully, a series of posts that explores the similarities and differences on these two rival schools.

After noticing some headbutting between Stoics and Epicurens, I thought it was high time someone sat down and did their best to figure out if all this denouncing of one another is necessary or not. While I do consider myself a Stoic, I call myself a philosopher first and foremost. So, in the interest of discovering just how much is different -- or the same -- with these two philosophies, I decided to start with the end: what kind of life are we hoping to lead?

Stoics hold that the whole point of being Stoic is so that we can live a virtuous life. This in turn leads to happiness which, finally, ends with us having a good life. Of course, what, exactly, counts as virtue can be debated, and often is. Are the seven heavenly virtues a good place? But, wait, courage isn't on that list. Is courage a virtue? Can pride be a virtue, if done right? There’s a lot to talk about when it comes to virtue, so it can be hard to tell if we are, indeed, living a virtuous life.

This doesn't not, however, mean Stoicism is necessarily invalid. Often, people tend to want to led a virtuous life, at least those who make an effort for it. In my own quest, I ask what qualities I have that are virtuous and ask if they are or aren’t. In fact, we seem to have two different kind of people in our world: those who are sure of their virtues and those who constantly seek what they mean. Both seem to be heroes in our world.

Epicureans have a different aim. To them, their aim was to live a pleasurable life. How do we live a pleasurable life? Well, according to the Principal Doctrines:

“It is impossible to live a pleasant life without living wisely and honorably and justly, and it is impossible to live wisely and honorably and justly without living pleasantly. Whenever any one of these is lacking, when, for instance, the man is not able to live wisely, though he lives honorably and justly, it is impossible for him to live a pleasant life.”

Wisdom, honor, and justice. Three things people would consider virtues. So it seems we’re at a bit of a standstill. Stoics say we need virtues to live a virtuous life because that means we’ll become happy and therefore live a good life. Epicureans say virtue leads to pleasure, which leads to a good life. The end goals are different, but the method -- living a virtuous life -- is the same. What’s the big difference?

For the Stoics, happiness didn’t mean pleasure. Pleasure was more of a side effect of happiness: if we got any, it wasn’t because we sought it out, it just came with whatever it was we were doing. For the Epicureans, pleasure is the goal. But there is still an even bigger divide here than just happiness or just pleasure.

Pleasure, according to the Epicureans, was the absence of pain. If we are in pain, we could reflect on past pleasure or try to outdo our pain with pleasure. However, according to the Principal Doctrines:

“The magnitude of pleasure reaches its limit in the removal of all pain. When such pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.”

In short, the highest amount of pleasure could only be reached if we aren’t in any pain, a bit of a damper if you have chronic pain. The Stoics, however, thought we could be happy even in pain. Of course, this does strike a blow to the Stoic position of suicide: if we can be happy in even the worst of the events, why should we ever kill ourselves?

Each philosophy has something about it that doesn’t really work in our day and age. Both have sites that praise each for applying to our lives. But perhaps the most striking thing is the reality of it all: neither promises perfect. Stoics teach that we’ll always experience negative emotions, it’s just we’ll get a better handle of them. The Epicureans, though they say perfect pleasure is in the total absence of pain, never say we’ll hit a point of total painlessness. To me, the ultimate end goal of each philosophy was never all that important. Remember, both aimed to add virtue to life. And I think that's what's most important in life.

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