PhilosoBits Biweekly #052 - This Is Where You're Going | January 19, 2025

This Is Where You're Going


Trajectory, as author James Clear notably puts forth in his now-seminal work Atomic Habits, is the greatest indicator of where one's actions are leading. "You should be far more concerned with your current trajectory," Clear states, "than with your current results." If you were to do only and exactly what your present daily routine presents, where are you most likely to land?

Stoic texts propose similar considerations. Book VIII of Meditations finds Roman emperor and philosopher Marcus Aurelius illuminating our nature-endowed ability to anticipate the future by way of conscious intention, offering an analogous arrow as a reference point. "An arrow moves in one way, the mind in another," he begins. "And yet the mind, when it takes good care and concentrates on the question in hand, is no less direct in its flight and sure in hitting its mark."

Our daily practices could be seen as that of taking aim (an archer drawing back his bow, narrowing his vision on the target ahead), the intended destination (our preferred realities) being the target. Our task, as Aurelius iterates, is to concentrate on the question in hand—any matter of most consequence to our present and perpetual thriving.

When we say we can't predict the future, what we likely mean is to say that we can't precisely predict whatever it is that others will do in that future, the external factors that may arise and impact, or disrupt, and so on.

What we can predict, however, with the aid of honest introspection, is our likely placement in that future—our position. Clear Thinking author Shane Parrish stresses that "ordinary moments determine your position, and your position determines your options." 

If you want to know where you're going, look no further at whatever it is that you're doing right now, across the spheres of your life; act or iterate accordingly.

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PhilosoBits Biweekly #051 - Recover Your Grip | December 21, 2024

Recover Your Grip


Daunting about the pursuit of the philosophically-informed life is the notion that one ought to be one-hundred-percent unshakable, unagitated, unfazed, one hundred percent of the time. Fortunate for the fallible human, this is not what philosophy demands. 

The "instructress of our hands," as referred to by playwright and philosopher Seneca, impresses upon and aids us with recoverability. Our task in the enriched thinking life is to be wholly and totally recoverable. While our quality of life is largely influenced by what happens, our ability to recover from and utilize what happens is what shapes how we experience our lives.

In the manner of the Stoics, we can make this concrete. This very ability to recover is informed by our habits across the core realms of our lives: the practical, the emotional, and the psychological. 

We become practically recoverable through proactive and conscientious choices around the physical and the financial, enabling the ability to physiologically or fiscally recover from related misfortunes. You build resources and you build strength while you're able as a gift you give to a version of you that isn't.

We become emotionally recoverable by consciously cultivating a sense of perspective, regularly employing the Stoic "view from above" technique where one zooms out to pull all of time into view, allowing for a more accurate weighting of certain matters in isolation. 

We become psychologically recoverable through actualization, that of spending the majority of our output-focused time at the edge of our capability such that we can see evidence of our demonstrated potential, and so too, that which may be ahead even still.

Make no mistake: The ability to recover, to not "lose" more time than necessary in the wake of the unexpected, is enhanced by our daily practices. “If you feel that you are falling away and losing your hold," Marcus Aurelius offers in Book X of Meditations, "then withdraw undismayed into some corner where you can recover your grip.”

And so, how recoverable are you? May we stride ever toward the levels we seek.

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PhilosoBits Biweekly #050 - Play Your Own Game | December 8, 2024

Play Your Own Game


Authentic, self-actualized thriving requires an acute understanding of what one's own success looks like. The one with a clear philosophy of self is the one best equipped to play their own game. Their joy is in the act of contribution within this game. 

Awareness of our overarching and specific, time-bound aims arms us against the temptation that is comparison, reminding us not only of the race we're running, but of what this stretch of that race requires. 

One's own game is such that the knowledge of winning can only be fully known by the self. In a podcast episode of The Tim Ferriss Show, CD Baby founder and writer Derek Sivers presented a compelling reframing for how we perceive the success of others:

"My third and real answer [to the question of who I see as successful], after thinking it through, is that we can’t know without knowing a person’s aims. What if Richard Branson set out to live a quiet life, but like a compulsive gambler, he just can’t stop creating companies? Then that changes everything, and we can’t call him successful anymore." (The Tim Ferriss Show episode transcript here.)


Anything addressing the nuanced topic of the “self” bears doing so with clarity. Now little more than an empowerment quip used to excuse any behavior, “not caring what other people think” has become the banner slogan for the contrarian. A philosophy of self is not synonymous with contrarianism, as contrarianism pursued for its own sake is vanity veiling a deeper void. 

More useful is the urging to not care about what others think so much that it hinders our expression of capability. Any grain gone against, then, is for the purposes of showing that a better way is possible. Compelling individualism invites better from the whole, encouraging the collective toward what we might be capable of. 

Playing one's own game invites others to play theirs, too.

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PhilosoBits Biweekly #049 - Be A Productive Thinker | November 22, 2024

Be A Productive Thinker



One of our greatest strengths as conscious beings is the ability to not only think, but to refine our thinking. We've been endowed with the ability to decide what we do with a barrage of inputs, should we be compelled to do anything at all.

Productive thinking—the autonomous processing of inputs in a manner that yields benefit—requires the acknowledgement of the natural tension that follows when the rational meets the seemingly irrational, or any external factor not apparently aligned to our intent. It requires the observation of the obvious signs and an awareness of the ever-present role of any number of indifferent factors. 

In Discourses and Selected Writings, slave-turned-teacher Epictetus encourages “counter[ing] temptation by remembering how much better will be the knowledge that you resisted.” Here he describes the future joy that can be drawn upon when one chooses a thoughtful response in the moment (“temptation,” in this sense, representing the unchallenged acceptance of our initial thoughts). 

Our aim in the pursuit of elevated thinking is is to remain focused on the choosing, engaging our faculty of discernment to determine how we’re going to interpret and respond to any occurrence.

A rejection can be a symbol of your unworthiness, or a reminder of the indelible roles of timing, preference, and alignment and of the opportunity to remain ready for when these factors converge. An accident can be the world conspiring against you, or simply another act in the unbiased chaos of life from which you’ll arise with deepened appreciation. 

We temper the blow of chaos when we accept it as our companion, choosing, in all things, to adopt the useful view.

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PhilosoBits Biweekly #048 - What You Do With What Happens | November 10, 2024

What You Do With What Happens


A distinguishing element of the Stoics is the following: they accepted reality—the real, the here, and the now. It wasn’t a passive acceptance they exhibited (read: succumbing to their reality), but an active one marked by a commitment to operating at their highest capacity within the circumstances they found themselves. 

This means we are to actively identify ways to be improved by the realities we’re faced with, rather than diminished by them. The Stoics would say that at minimum, our task is to exist with a calm equanimity amidst our circumstances, as even this is movement toward strengthening our resolve.

The path toward acceptance asks two questions: 1). Can this be changed? and 2). If the answer is no, what work needs to be done to accept this, emotional or otherwise?

Epictetus might be one of history’s best examples of being edified by misfortune. A disabled slave, his thoughts and writings helped to form the basis of Stoic philosophy. His reality was something that many of us would describe as unideal, to say the least. And yet, instead of lamenting his circumstance to the point of hopelessness, he bore it dutifully and as a result, produced perspective-altering work that would shape receptive minds for generations to come.

"Every difficulty in life presents us with an opportunity to turn inward and to invoke our own submerged inner resources," Epictetus expresses in Sharon Lebell's interpretation of The Art of Living. The trials we endure can and should introduce us to our strengths. Prudent people look beyond the incident itself and seek to form the habit of putting it to good use."

When we choose to accept what has happened, we accelerate our way toward what's next, toward what it is we're being sharpened and trained for. Be the one who puts what happens to good use.

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PhilosoBits Biweekly #047 - Examine Your Anxiety | October 26, 2024

Examine Your Anxiety


We see the Stoics speaking frequently about anxiety and its futility, that is, the inherently unproductive nature of expending energy worrying about that which has not yet happened. It's useful to distinguish anxiety from preparedness, the latter being that of choosing to tactically respond now to what foresight presents. 

Inherently not action oriented, anxiousness is a state where future possibilities steal present peace. While one could find any number of self-help resources addressing this topic at length, what's not spoken about in relation to this is the following: Anxiety indicates privilege, pointing to the fact that you have something to lose

It points to you being in a position to have been afforded certain options. It's in better service to us, then, to orient our energy toward maintaining whatever it is that granted us that position.

Put concretely, what are the qualities and characteristics that enabled you to initially attain or reach whatever it is you fear you may lose? (Considered cautiously, the corollary may also be useful: What are the tendencies that put you in a position to have something taken?)

Philosopher Seneca tells us that where we arrive matters far less than who we are once we get there. Organizational business author Jim Collins notes that the right "who" can tackle any what.

Those who sustain their success for the long term are often those with an unrelenting focus on being the type of person who can sustain success. They're not focused on circumstances being perfect or on odds always being in their favor, but on being the type of person who, come what may, can achieve their intent. 

Our task is not to never be anxious, but rather, to consciously examine anxiety whenever it arises, expediently taming the potentially destructive in pursuit of the constructive. This is the aim of the Stoic.

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PhilosoBits Biweekly #046 - What Do You Want To Hold On To? | October 13, 2024

What Do You Want To Hold On To?


It can be seen as both impressive and unsurprising that Marcus Aurelius, emperor through one of Rome's most tumultuous periods, maintained an epithet-filled journal to himself with reminders of the people he cared for, the fleeting nature of time, and the nature-endowed ability to endure. Now known as Meditations, this journal serves as a reminder to many of the importance of grounding oneself in matters unchanging.

It's with great purpose that Meditations, Aurelius's journal, begins with a series of acknowledgements where the emperor expresses gratitude to specific people in his life for specific reasons.

From the example set by his grandfather Verus on "nobility of character," to learning from his mother to not even contemplate wrongdoing, to Diognetus from whom he learned to not "obsess over trivialities," to Apollonius who taught him to trust in reason as the only worthy guide, Aurelius anchored himself in matters unchanging. He consciously identified and clung to virtues that would only serve him, no matter the tribulations that would inevitably lie ahead. 

Marcus Aurelius knew, come what may, what he wanted to hold on to. It behooves us to define this for ourselves, too.

In times of personal uncertainty, our most productive pursuit is that of which we are certain—that is, the people, the rituals, and the ideas that you want brought with you, no matter what a chapter brings. Put another way, when unclear on where you're going next, who do you want to be going there with? When you're unsure of what's around the corner, who (and how) do you want to be when you arrive to it? 

Who and what from here is worth taking with you there?

Hold on accordingly.

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PhilosoBits Biweekly #045 - How To Exit | September 29, 2024

How To Exit


We find the Stoics writing frequently about endings. More specifically, we find them writing about how to end things. Our lives will see no shortage of experiences, jobs, or relationships that will reach their inevitable end, making the practice of exiting well a character-building one. 

Book IV of Epictetus's Discourses And Selected Writings sees the slave-turned-philosopher encouraging us to celebrate well, but to leave a celebration gracefully once the time has come. "...go with thanks and reverence for what you were privileged for a time to see and hear," Epictetus advises, instead of clamoring for more than what was meant. 

We see a similar quip from our philosopher-playwright Seneca, likening life to a play with the following: "...what matters is not how long the acting lasts, but how good it is. It is not important at which point you stop. Stop wherever you will—only make sure that you round it off with a good ending."

Roman emperor and philosopher Marcus Aurelius promotes the sentiment by asking that we "let [our] every action, word and thought be those of one who could depart from life at any moment." What's encouraged here, wholly and specifically, is conscientious living over ill-thought through conclusions. Our aim is to operate in such a manner that any action leaves little room for regret.

While Stoicism is the tie that binds Epictetus, Seneca, and Marcus Aurelius, it shouldn't be overlooked that a teacher, a playwright, and a person whom at one point was the most powerful man in the world each shared the same specific conviction: how you exit matters. Upholding this sentiment is what upholds our integrity as we progress from one phase to another. It's what allows us to evolve admirably.

Conscientiousness in our exits is not only a gift to others, but a gift to our future selves from whom we've spared the regret of leaving any chapter haphazardly. Put another way, get through and beyond anything by knowing how you want to come out of it.

Who do you want to be when this season concludes? That is how you exit.

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PhilosoBits Biweekly #044 - Let Yourself Astound Yourself | September 15, 2024

Let Yourself Astound Yourself


Book III of Epictetus's Discourses And Selected Writings finds the former slave turned teacher writing about the utility of sparring partners—that is, any oppressive force that if dealt with well, makes one better for having done so. Our sparring partners show us what we're capable of. 

Anyone exposed to any amount of self improvement is familiar with the idea that adversity breeds resilience. What may be less circulated is the significance of experiencing pain with intention—the active intention to not have that pain eclipse, diminish, or take more than necessary, and the active intention to exit that pain not worse off, but better. In other words, when it comes to battling any particular difficulty, we set the terms of engagement. We consciously decide what it will not take from us. 

This means that we're not "making up ground" once we reach the end. We're not putting the pieces back together, we're not pulling ourselves up by our bootstraps. We decided that whatever must be endured could be endured well, and operated accordingly. Playwright and Stoic philosopher Seneca provocatively challenges us with the notion that "no man is more unhappy than he who never faces adversity. For he is not permitted to prove himself." 

While natural and preferential to limit one's exposure to misfortune, experiencing this well is how we astound ourselves. This is not to recommend that difficulty be responded to robotically, but rather, to remind us of our propensity to grieve and mourn healthily. 

You can acknowledge damage without adding more damage. You can be wildly frustrated without making wild or irreversible choices. You can go through a breakup and still go to the gym (lest you'd rather find yourself both sad and out of shape). It behooves us to engage the advisement of Seneca, to not add sorrow by being sorry for your sorrow. What version of you, and of your life, do you want to be met with on the other side?

Let yourself astound yourself. Persist through turmoil in such a manner that the matters that matter to you, those still within your influence, are still in tact. Endure, but endure well.

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PhilosoBits Biweekly #043 - You Will Be Forgotten, So Live | August 24, 2024

You Will Be Forgotten, So Live


One of the themes most prominent in Stoic texts, from Marcus Aurelius' Meditations to Seneca’s Letters from a Stoic, is that of the universe’s unending change. They implore us to think of all who came before us, and all who will come after, reminding us of the minuscule span of time we occupy. This is not to diminish our meaning, but to contextualize it, freeing us from any unproductive over-identification with the temporary.  

Distilled down to its most useful parts, a right view of our mortality enables two things: 1). freedom from over-identification with (and the overvaluing of) the temporary, and 2). a regular awareness of priorities and the actions that align with them, the latter being akin to a mindset common among survivors. 

People who have gone through near-death experiences tend to emerge from them with a new lease on life. They came face to face with what they risked losing, and arrived on the other side with a renewed compulsion to honor or embrace it. 

Though we needn't require a physical brush with death to incite such a perspective. Its natural, inevitable reality should be sufficient for the refinement of exactly what our chief aims are, and the subsequent scrutiny of whether our actions align. 

In his Meditations, we find Marcus Aurelius asking himself, "...why should [death] trouble me? For dispersal will be my lot whatever I do.” And so we're to make whatever it is we've chosen to do worth the doing, leading lives we can be proud of if we were, as Aurelius would phrase it, to leave at any moment.

The end being inevitable, our task is to decide how to live.

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PhilosoBits Biweekly #042 - The Effect Of Greatness | August 18, 2024

The Effect Of Greatness


"Excellence withers without an adversary," we find philosopher Seneca quip in his staple text, Letters From A Stoic. With nothing to keep us sharp, we run the risk of going dull.

In an Olympic race (or any competitive arena with opponents physically present), one’s “adversary” is obvious, occupying an adjacent lane. In a matter of seconds, you or they become the standard. It’s no surprise, then, that many races in which an Olympic or World Record is set yields many a personal best among runners in that same race. The excellence so clearly present in the winner brings forth new levels of excellence in all. 

According to World Athletics, the Paris 2024 Olympic Games saw the following achieved in the athletics discipline: three world records, thirteen Olympic records, 99 national records, and 311 personal bests. On a world stage, 311 athletes reached a level of performance they'd not yet exhibited until that point.

These underemphasized achievements—excellence influenced—are each incredible in their own right; medal or otherwise, the act of outdoing oneself is proof enough of having risen to the occasion. It’s for this reason that we shouldn’t underestimate the impact of who we surround ourselves with. Those around us have the power to bring forth our best or our worst. 

If excellence inspires, mediocrity justifies. If those I know don’t try, why, then, should I? For this reason, the pursuit of anything less than what we’re capable of can be a disservice not only to ourselves, but to others.

We benefit others when we are the highest version of ourselves, be it on the field, in the boardroom, or anywhere in between. The effect of greatness is that of eliciting that something more by way of seeing that "something more" on display. It is part of what enables us to astound ourselves.

Observe greatness, and in the manner wholly defined by you, become it, too.

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PhilosoBits Biweekly #041 - Put Yourself In The Arena | August 4, 2024

Put Yourself In The Arena
 

The Olympics are in full swing, with millions glued to their screens gazing upon the deluge of athletic greatness that captivates us every four years. Part of the draw is, indeed, its very infrequency, enabling it to retain the sense of eliteness and rarity that make the Olympics so wildly compelling. 

While the spectator experience for sport at this level tends to be a quadrennial one, it's useful to remember that the Olympics represents one of what might be several distinct competitive events in which an athlete participates in any given year. In other words, while the Olympics is the competition, for the career athlete, it is not and cannot be the only competition. 

Olympic athletes aren't merely good at their sport, they are, wholly and specifically, good at competing in their sport. It could be said that their real strength is in putting themselves in the arena—the greatest ones, by objective standards, often doing this frequently.

Characteristically ruthless in his epithets to us, philosopher Seneca spends much of Letter LIII in Letters From A Stoic emphasizing the primary role that philosophy must play in the life of anyone who seeks to be a wise person. "There's no excuse for your pursuing philosophy merely in moments when occasion allows," he admonishes, iterating that anything dubbed as primary in one's life should be treated as such. 

When it's not, it shows. For the career athlete, it shows in their ability to adapt and rise to competition. In our own lives and pursuits, it shows in our ability to demonstrate consistency or resilience in any sphere.

While we don't choose the conditions, we do choose how and whether we show up to them, with the aim being to be made better by doing so.

Put yourself in the places that create the opportunities for your improvement. Put yourself in the arena. 

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PhilosoBits Biweekly #040 - [Special] 34 Lessons | July 21, 2024

34 Lessons

  1. There’s only one quality of a system that has any significance, and that’s whether it works for you. Modes of organization are no different here. You can launch eight different heavily-architected note taking or task management systems—the one that works is the one you easily revisit and utilize regularly. Personal utility beats grand appeal.
     

  2. Wait out your non-beneficial cravings. They’ll pass.
     

  3. To limit distraction or detraction, remove options. Silence your notifications. Set rules and boundaries. In areas of highest priority, do not be afraid to be resolute and binary.
     

  4. Wholly related to lesson three: Determine what's required for you to be effective in the areas that matter to you. Filter accordingly.
     

  5. What is meant for you will not miss you. Be present; be available.
     

  6. Do not lament that which you did not invite. What is not your fault needn't be your shame.
     

  7. Find and play in the arena where the authentic you wins. The authentic you is the one you can sustain. It is easy to "win" inauthentically, to give your best years to the available thing. Be patient in finding and refining your arena; be impatient in playing in it once able.
     

  8. You’ll never be younger than you are right now. What should that mean?
     

  9. You have to own the choices that created the possibility of the scenarios in which you find yourself. In other words, know what pains you're introducing in the pursuit of your interests. Own those, too.
     

  10. Do not respond drastically [permanently] to the stimulus that is temporary.
     

  11. The essence of who you are will follow your assent (or dissent). This is true for you, and everyone.
     

  12. Knowing something will end frees us to make its duration great. Honor and maximize accordingly.
     

  13. No one is thinking about the last weird thing you said as much as you are. Take comfort and move on, too.
     

  14. Don't underestimate the value the compounding value of time spent with your loved ones. Remember the words of Roman emperor and stoic philosopher Marcus Aurelius"It follows that the good of a rational being must be in fellowship with others; for it has long been proved that we were born for fellowship."
     

  15. Anything deemed worth doing is worth doing sooner, even if it's the wrong thing (you can recover from it, sooner). [h/t Bill Perkins, author of Die With Zero]
     

  16. What people often want for you is what they want for them (often portrayed as a highly-romanticized encouragement). Be uniquely attuned to those whose feedback is rooted, primarily, in reality.
     

  17. Let those close to you know what you're working on. They'll either encourage you, or at the very least, have the necessary context for your behavior.
     

  18. Don’t hesitate to leverage the people around you who are supposed to be stronger in certain areas than you are. Work is a context that reminds us that we are indeed better as a whole.‬
     

  19. On getting through anything: If it's happened before, remember you've gotten through it before, and may have reference to what helped or didn't help. If it hasn't happened before, zero in on what makes it worth getting through.
     

  20. If you leave things down to mood, you won't do most things. Lean into the power of committing in advance. This is not about diminishing your own personal needs, but about having less room to let mood get the best of you.
     

  21. To prepare is to prevail. Prepare, prepare, prepare.
     

  22. In dealings with colleagues, assume best intent, and assume that they, too, are facing a host of specific and internalized pressures. Reframe interactions accordingly.
     

  23. In any area of serious interest, you have two options: Commit to getting your foot in the door, or become remarkable enough to be invited through.
     

  24. A practical lesson in physical exercise: You can do more than you think you can (whether you should is up to you).
     

  25. Heed Seneca's advice to "cultivate [assets] which the passing of time improves." Build up assets that will always serve you.
     

  26. People are less interested in you than they are in what they can achieve through you. Let this contextualize the majority of your corporate dealings.
     

  27. Determine what game you're playing, and then how to play it. If your intents are not squarely in your mind and in reach, you will spiral at the first sense of derailment.
     

  28. In all professional contexts, ensure that your primary contribution is in your actual work. Everything else, be it communal, volunteering, ancillary groups and the like are secondary, and are not to be conflated with the value provided through the specific job for which you're paid. I said it.
     

  29. Create time to do the things you care about now, too; let your future self be the beneficiary of that decision.
     

  30. Assess progress in the context of your own unique life—not another's, and not against options not presented to you. In the context of your options, how have you done?
     

  31. Things are only hard when you don't do them often. Start, and if worthwhile, continue. The magic is in the maintenance.
     

  32. Know when consistency matters more than perfection. Spoiler alert: The more consistent you are, the more likely you are to be relatively good, consistently.
     

  33. More of life comes down to timing than we tend to acknowledge. Do your best with what you have, where you have it, when you have it. That's it.
     

  34. "Balance" is a widespread societal euphemism for dissatisfaction everywhere. Do not pursue balance. Pursue the freedom to be wildly imbalanced in any direction your season requires.

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PhilosoBits Biweekly #039 - Measure Backwards To Go Forward | July 7, 2024

Measure Backwards To Go Forward
 

Book V of Marcus Aurelius's Meditations finds the Roman emperor and philosopher encouraging himself, and by proxy, us, to "remember all that you have passed through and what you have found the strength to endure; and that the story of your life is almost told and your service accomplished.”

The most powerful person in the ancient Roman world at the time, to say that Aurelius faced pressure would be an understatement. To say that he had great aspirations would be obvious, given the level he'd reached in life. There's something to be said for someone so objectively accomplished being so disciplined about remembering the past. 

Remembering what's happened is distinct from dwelling on what's happened. To dwell is to disrespect the opportunity of the present, to be so preoccupied with what took place that you sacrifice what can be done with right now. To remember is to contextualize the present, deepening one's appreciation for it, even. Remembering is to keep one's progress squarely in view.

At a certain age and stage, some may find themselves indexing their focus on the notion of how little time remains. A great unlock awaits, though, when attention is consciously balanced between both what could be, pulling on a pointed desire to continue, as well as what has been—the latter illuminating how much has already been overcome, pursued, and experienced. 

Even sweeter is this reflection in the context of anything that's plagued you. Whatever flavor of tribulation you've faced, you reached this point, even still.

Even still.

And even still will you continue to astound yourself as you press forward with ever-clearer intent, creating the very opportunity to look back with content.

"The only way to measure the distance you've traveled is by measuring from where you are back to the point where you started," co-author of 10x Is Easier Than 2x Dan Sullivan shares, "not from where you are toward the horizon."

Measure yourself backwards. And then keep going forward.

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PhilosoBits Biweekly #038 - Be A Good Guardian | June 23, 2024

Be A Good Guardian


A renowned management consultant whose theories formed the basis of modern business and leadership techniques, Peter Drucker was a proponent of the inversion method when it came to asking questions. Instead of asking, for example, “What makes a good life?” he might recommend that we start from a place of elimination by asking, “What makes a bad life?”

Marcus Aurelius offers a similar evaluative exercise when he implores us to ask ourselves whether death would be something terrible if we were deprived of a certain thing. Living well then becomes the active discarding of what does not serve us. Asking such a question requires that we be prepared for the answer, and for the discomfort that may accompany the hard decisions the answer demands. 

It can be tempting to hear this as a directive to act rashly, dropping everything in pursuit of an unclear yet grand adventure. While life is short—or more accurately put, fast—its "shortness" doesn’t inherently encourage frivolity. What it encourages is intention—making decisions deliberately as one who is palpably aware of the finiteness of things.

Playwright and Stoic philosopher Seneca captures the essence of this poignantly with the following excerpt from On The Shortness Of Life:

"It is not that we have a short space of time, but that we waste much of it. Life is long enough, and it has been given in sufficiently generous measure to allow the accomplishment of the very greatest things if the whole of it is well invested. But when it is squandered...we perceive that it has passed away before we were aware that it was passing. So it is—the life we receive is not short, but we make it so, nor do we have any lack of it, but are wasteful of it. Just as great and princely wealth is scattered in a moment when it comes into the hands of a bad owner, while wealth however limited, if it is entrusted to a good guardian, increases by use, so our life is amply long for him who orders it properly.”

And there we have our task: to be a good guardian of the lives with which we were entrusted, to be a good steward of our days, our years, our breaths—to live as though it is the greatest thing we will ever do.

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PhilosoBits Biweekly #037 - Remember You Don't Have Forever | June 9, 2024

Remember You Don't Have Forever


There’s an insightful clip of a New York woman approaching the entrepreneur and zealous business personality Gary Vaynerchuk in his vehicle. Gary rolls down his window and the woman asks for one piece of motivational advice. Without hesitation Gary says, “You’re going to die.” She instantly gets it and thanks him, skipping off into what likely became a highly energized phase of her life.  

In essence, what Gary communicated in those four words was, get your priorities in order and act on them urgently. What reason is there not to?

And what reason is there not to? The element of life’s vastness that many are hesitant to acknowledge is that in the grandest scheme, nearly everything becomes insignificant. Some over-index on this and choose to do nothing at all, while far too few convert the seeming harshness of grand-scheme-insignificance into a tool, a freedom to live out their fullest selves knowing that one day all returns to dust. 

In other words, we live and operate confidently not to be remembered (a futile effort, per the Stoics), but because we know we’ll be forgotten

It’s the difference between, “You’re going to die, why try?” and “You’re going to die, why not try?” The latter view offers a chance at leading an invigorated life—a life with an end you can face contentedly. Grand scheme insignificance frees us to be everything, anything, and nothing (the latter, of course, still being something to you). 

“Close is the time when you will forget all things; and close, too, the time when all will forget you,” quips Roman emperor and philosopher Marcus Aurelius in Book VII of Meditations.

Accordingly and with all urgency, free yourself to be.

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PhilosoBits Biweekly #036 - You Have To Choose | May 26, 2024

You Have To Choose


Book IX of Marcus Aurelius's Meditations finds the philosopher and Roman emperor exposing the foolishness that is believing there could be a world where no wrongdoers exist. He reminds us that these sorts of people "must necessarily exist" in the world, and that accepting this frees us to "view them more kindly." 

So too can this mindset aid us in viewing our own challenges more kindly. All chosen paths present demands that "must necessarily exist." The business owner persists through periods of uncertainty. The entertainer and the athlete endure countless hours of preparation. The caregiver battles fatigue and the balancing of her own distinct interests. 

Internet writer and author Mark Manson is known for asking, "What pain do you want in your life?" 

From our macro decisions to the micro, what we're to remember is the following: We pursue what we perceive to unlock the greater benefit. Our task is to remain acutely aware of what we believe to be our own greatest benefits, and to cultivate a sensitivity to their evolution. We can then view the inevitable frictions and perceived sacrifices within our pursuits more kindly.

In matters of our own influence, remembering that it's you who chooses takes you from passive passenger to conscious operator.

And so you have to choose—every year, every week, every day—what friction you are willing to consistently overcome (temporarily, or perpetually). What pain is ultimately indicative of a larger gift that you would not trade?

Choose accordingly.

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PhilosoBits Biweekly #035 - Ready For Everything | May 12, 2024

Ready For Everything


An excerpt from Seneca's Letters From A Stoic finds the philosopher and playwright challenging the notion of letting the inevitable dictate our emotions. Using astrology as a backdrop for the argument, he asks, "What is to be gained from this sort of knowledge?" He goes on to state that mere awareness of a planet's movements does not change, in itself, whether or not something will or will not happen. 

In edifying Stoic form, Seneca presents both the alluring illusion (that of the faux comfort gained by asserting inflated importance on cyclical planetary movements) and the productive alternative:

"...I don't know what's going to happen; but I do know what's capable of happening—and none of this will give rise to any protest on my part. I'm ready for everything. [...] I look for the best and am prepared for the opposite."

What philosophy unlocks is a readiness for everything. We need not be fortune tellers, nor need we invest disproportionate amounts of energy in deciphering signs that, if true, only illuminate what cannot be changed. We'd be better served by addressing what drives this desire to preemptively know and understand at the root: We want control, and cosmic awareness affords a false sense of this. 

If we know who we will or won't interact with well, or when something is or isn't in retrograde, we feel as though we're able to protect ourselves or optimize for certain outcomes. We become the sort of people who avoid possibilities versus the ones with the resilience to be ready for any possibility.

A dynamic and ever-evolving world, with dynamic and ever-evolving people, favors those who prioritize their own ability to evolve. Do not fall into the compelling trap of over identifying with what is, creating self-fulfilling prophecies as a result. 

Become the person who is ready for everything.

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PhilosoBits Biweekly #034 - Accepting What Is, To Create What Could Be | April 28, 2024

Accepting What Is, To Create What Could Be


The makeup of your life to-date is the sum of the material you’ve been given. Your experiences, your setbacks, who your family is or isn’t, your abilities—the lot we’ve been assigned is out of our control, but what we do with and how we respond to it is. 

To understand what acceptance is and looks like, we must understand what it is not. Acceptance is not apathy, laziness, or idle helplessness. It’s not the status quo or refusing to push yourself. Acceptance is coming to terms with what is real (read: irrefutably, irrevocably true). It has nothing to do with whether you’re happy about said reality, and has everything to do with a peaceful acknowledgement of that thing—that concrete thing—being true. 

Acceptance is saying, I care deeply and while this is not preferred, I acknowledge that this is my reality—my responsibility lies in how I bear it.

Our thriving demands a graceful acceptance of our realities, subsequently opening up the space necessary to creatively navigate next steps. It’s the simple declaration of, “This is my life. Now how do I make something of it? How does this not look hopeless? What does my reality require me to do?

When it comes to our lot in life, we either overcome it, or accommodate it. Accommodate doesn’t mean giving in or giving up. It means designing a lifestyle that enables you to not be destroyed by that thing.

May we accept what is, to create what's next.

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PhilosoBits Biweekly #033 - Happy In Spite Of Anything | April 14, 2024

Happy In Spite Of Anything


In his renowned memoir Man’s Search for Meaning, Frankl tells of his reinforced understanding of self mastery and the role of choice by way of his three-year concentration camp imprisonment. Having already dedicated some of his professional life to developing psychological theories anchored in the significance of a rich inner world, subsequent Nazi capture would serve as the most conceivably severe testing ground for these ideas (including that of always having a choice in one’s response to their environment, no matter the degree of suffering). 

In the book, Frankl recounts an experience after imprisonment where someone showed him a photo of prisoners lying around in crowded bunks with dull, exhausted looks. The individual laments the photo, exclaiming what a pity it is. To the individual’s surprise, Frankl not only doesn’t share the lamentation but questions it, later detailing how the memory for him held an entirely different connotation.

“We were sick and did not have to leave camp for work; we did not have to go on parade. We could lie all day in our little corner in the hut and doze and wait for the daily distribution of bread (which, of course, was reduced for the sick) and for the daily helping of soup (watered down and also decreased in quantity). But how content we were; happy in spite of everything.” 

If the ability to look almost fondly on an image representative of a circumstance so horrific isn’t indicative of the power of perspective, we’d be hard pressed to find an example that is.

The degree to which we consciously engage our capacity for refined thinking is the defining element. It is what will color how we experience any and all experiences. It does not mean we linger where we shouldn't or that we don't push ourselves and others for better; it means we have the perspective necessary to productively persist. 

It means being free to be happy in spite of anything.

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