# Stop Letting the World Ruin Your Peace

## Метаданные

- **Канал:** Einzelgänger
- **YouTube:** https://www.youtube.com/watch?v=gZ9KiXRogoc
- **Источник:** https://ekstraktznaniy.ru/video/24044

## Транскрипт

### Segment 1 (00:00 - 05:00) []

In many ways, the world doesn’t look all that great right now. The news has been mostly excessive doom and gloom for the past five years or more. We’ve dealt with a pandemic, a war in Europe, and as I’m writing this, some bizarre events seem to be unfolding on the world stage. And I must admit, for the last year or so, I have also struggled with all the bad news coming from all directions. Even if I managed not to watch the news, the craziest stories would eventually catch my attention through other channels like WhatsApp groups or people simply telling me what’s going on in one-to-one conversations. From my observations, many people are worried about where we’re headed; much more so than, say, 10 to 15 years ago. And now, with all the bleakness continually dominating the feeds on our devices, it’s difficult not to be affected by it. The injustice, the animosity, the conflict we witness on our screens; it’s almost as if a time bomb is about to explode with devastating consequences. These are difficult times, not just because of what’s happening globally, but also because everyone seems to be involved. Clashing ideologies, left versus right, liberal versus conservative, West versus East, and many versions of the truth are spread by countless groups that mainly divide, push many to choose sides, often in battles that neither concern them nor are fought in their interest. And so, entire nations become polarized, as politics cuts through families and friendships, creating enemies where once existed love and solidarity. And for what? Yes, I’m wondering about that too. The ancient Stoics were no strangers to social unrest, geopolitical tension, and the slow collapse of political orders. They lived in times of profound uncertainty, which most likely influenced their thinking. And so, they had much to say about these matters. Hence, I’ve dusted off the ancient Stoic texts and created this video as a guide to (or perhaps more as a reflection on) today’s global events, drawing on Stoic philosophy. My name is Stefan. This is not an AI voice, I’m a real person. Subscribe to my newsletter on Substack to stay updated on all my content. You can also support my work on Patreon and find my books on Amazon. Thank you. And I hope you’ll enjoy this video. Given that many people have been struggling lately due to global events, I thought it would be a good idea to revisit Stoic philosophy, as it offers wisdom that’s quite useful today. Many of the ideas we’ll explore, I’ve already discussed in some form, but I’ll do my best to adapt them to today’s troubling times. The first one is… The trap of alarmism Let’s first deal with the elephant in the room. All these troubles that are going on in the world right now, such as military conflicts, trade wars, and so forth, how come we’re constantly talking about these events, even though they’re often happening many miles away, even on different continents? How come that two neighbours in a small village in Belgium are discussing warships in the Taiwan Strait? How come that two American truck drivers are talking about the supposed downfall of Europe while eating their hamburgers in some diner in Arkansas? Of course, people around the world are discussing these events because of the news. They might read the old-fashioned newspaper, watch the morning show, or see it on their mobile feeds. Whatever it is, they are fed information about important global issues, which they then carry into the world, worrying about them, discussing them with others, and forming opinions. And often, when something supposedly serious is going on, people check multiple times a day for updates, only to increase their anxiety. In a recent video discussing the news, I cited philosopher Arthur Schopenhauer, who argued that the object of journalism is to blow things out of proportion and that journalists are, “by the nature of their calling,” alarmists. Their main goal, the thing that brings in the bacon for them, isn’t just to inform people; it’s to exaggerate, to pick events that aren’t even that spectacular, and turn them into sensationalist pieces of information that draw people in. Hence, there’s often an alarmist feel to the headlines we encounter in the media. It’s like they’re screaming at us: “You need to know this information! ” Stuff like this sells. It’s the business model of many journalists, and influencers have eagerly adopted it too.

### Segment 2 (05:00 - 10:00) [5:00]

Now, the ancient Stoic philosopher Epictetus also criticized the alarmist attitude during one of his lectures. Of course, the mass media as we know them weren’t around in his time, but the Roman Empire had different ways of obtaining and spreading information about faraway places, such as the use of scouts and messengers. In the Discourses, a large collection of lectures, Epictetus asks his students to imagine sending a scout ahead to Rome to observe the state of the land. But, he warns, one shouldn’t send a coward. A cowardly scout sees danger everywhere. He returns in panic, saying: “The state of things at Rome is fearful; terrible is death, terrible is exile, terrible is reviling, terrible is poverty; flee, sirs, the enemy is upon us! ” Epictetus then contrasts this report with that of Diogenes, the Cynic philosopher who lived centuries earlier. Diogenes was also sent out as a scout. But he returned calm and unshaken. “I have not been struck with any missile, have I, or received any wound? I have not fled from anyone, have I? ” Diogenes concludes that there’s no enemy near. “All is full of peace,” he said. For the cowardly scout, however, every sound was a threat; anything that stirred was a disaster. So, when he encountered trouble in Rome, he saw a world falling apart. Now, isn’t this how we approach global events today? Isolated incidents are blown out of proportion for attention and profit. A local disturbance quickly becomes a story about societal collapse. For example, some people, particularly across the Atlantic and with little firsthand experience of Europe, have come to believe that the continent has collapsed into chaos. As a European, I have to admit that we do face real problems. But the country I’m from, the Netherlands, remains one of the wealthiest and safest places on Earth. What concerns me more than the problems themselves is the increasingly divisive political climate. And here, the news plays a significant role, creating a constant firehose of alarmist messages. It makes problems seem bigger than they are, fueling tension, anxiety, and hostility. Many of today’s news outlets function like Epictetus’s cowardly scout. They observe the land, see every little sound as a threat, every little stir as a disaster, and then report about fallen continents, hostile takeovers, and total meltdowns. “Europe has fallen,” “Cities are no longer safe,” “Society has completely broken down,” “Western civilization is finished,” “This is worse than ever,” “The most dangerous moment in history. ” From the Stoic viewpoint, this is the language of a coward. Put more carefully, these claims are often exaggerated and driven by fear rather than clear judgment. They make problems appear larger and more severe than they are. That doesn’t mean there aren’t problems, but wouldn’t it be better to approach them with more nuance and accuracy? What Epictetus made clear is that the real crisis is not what happens out there in the world; it’s what happens in our minds. If we approach everything with fear, the world becomes a hellhole. And if we keep injecting ourselves with all the alarmist messages from news outlets, it’s like we’re getting continually informed by cowardly scouts, telling us it’s all terrible out there, which may lead to fear, anger, hatred, and other “passions” the Stoics would try to avoid. When we look online, we encounter many angry people. Many of them have overexposed themselves to narratives about the specific events they’re upset about. Some spent hours a day leaving angry comments below YouTube videos, attacking others, and picking fights. I must admit I’ve done this too in the past, albeit because it angered me how completely ignorant and heartless people can be, and I guess I’ve attempted to school them, which, of course, was a waste of time. Online comment sections aren’t built for dialogue, although it’s certainly possible. But we mostly see people behaving like pigeons pooping on a balcony, and then immediately flying off to the next one. I’ve also noticed lately that anger over specific topics, mainly politics, has been bleeding into offline spaces. For example, in the Netherlands, workplace polarization has become a thing recently. We see now that political discussions occur at work, which, in some cases, divide people and foster an us-versus-them mentality. I’ve also

### Segment 3 (10:00 - 15:00) [10:00]

read many personal accounts from people on Reddit about how politics has caused division within families, sometimes even leading to alienation. From my own experience, there’s definitely more anger among people concerning politics and global events than there used to be. Although I don’t think I’m alone in this. And I’ve also noticed that many conversations, whether with friends or family, quickly become political. I usually feel some irritation rising when I hear people spout utter nonsense and defend their opinions as if they’re absolute facts. I mean, stupidity seems to be celebrated these days. Everyone has an opinion, feels entitled to share it everywhere, and many assume their views are just as valid as expert knowledge, even when they contradict basic facts. But I then also think: what’s the point of being angry with such people? Their opinions are not my concern, and it’s not my job to keep them informed. (One of my recent videos explores the actual value of people’s opinions, so check it out if you’re interested) Now, what would the ancient Stoics advise us to do when dealing with these people? First and foremost, the Stoics believed that anger is useless and even harmful. Today’s encounters with people we don’t agree with or, even worse, talk complete nonsense disguised as facts, are difficult, but still no reason to get angry. From the Stoic point of view, there’s no such thing as righteous anger or functional anger. Anger is always a disturbance, never a constructive emotion, according to Seneca, a Stoic who devoted a whole book to the subject. Anger warps our thoughts and can even make us blind. Anger only makes conflicts worse, destroys relationships and alliances, and, for some reason, always comes back to bite us in our behinds. Here’s a passage from Seneca’s book Of Anger that describes what happens when we don’t keep our anger in check: The best plan is to reject straightway the first incentives to anger, to resist its very beginnings, and to take care not to be betrayed into it: for if once it begins to carry us away, it is hard to get back again into a healthy condition, because reason goes for nothing when once passion has been admitted to the mind, and has by our own free will been given a certain authority, it will for the future do as much as it chooses, not only as much as you will allow it. End quote. So, how to avoid anger taking over when, for example, you’re reading a stupid comment online, or your dad cannot resist sharing his political views at your child’s birthday party? I think Epictetus’s simile of the bath works well as a way to bolster ourselves against such expressions. Epictetus advised that before we go bathe, we remind ourselves of everything we’ll encounter that’s natural to bathing: rudeness, people splashing water, thieves trying to steal our stuff. According to Epictetus, there’s no reason to get upset about what’s to be expected, and we’re better off focusing on keeping tranquil minds. The Stoic emperor Marcus Aurelius would add that we are made to work together, not for conflict. To turn against one another is, in his view, unnatural. His Meditations also contains some good advice on how to deal with difficult people in general, which fits our theme pretty well: The tranquillity that comes when you stop caring what they say. Or think, or do. Only what you do. (... ) Not to be distracted by their darkness. To run straight for the finish line, unswerving. End quote. So, in this case, go prepared. Expect it to happen. Don’t try to change or fight it. Accept it, and focus on maintaining what truly counts: your own well-being and morals. Better yet, it is to feel “affection” for those who are making mistakes, according to Marcus Aurelius. After all, they’re human too, but acting out of ignorance. Of course, not falling for all the doom and gloom doesn’t mean that there isn’t some real tyranny going on. And not being angry all the time with unpleasant people with foolish opinions doesn’t mean closing one’s eyes to grave injustices happening as we speak. The ancient Stoics weren’t hermits. They saw themselves as citizens of the world, destined to contribute to both their own and others’ well-being. Their moral philosophy is based on virtue, and one of their virtues is justice. Now, justice has a broad definition. The Internet Encyclopedia of Philosophy shows that Stoic justice is subdivided into piety, honesty, equity

### Segment 4 (15:00 - 20:00) [15:00]

and fair dealing, which is still pretty broad. As this video focuses on applying Stoicism in today’s world, I’d like to share an example of Stoic justice from Epictetus’s Discourses that fits well. Epictetus tells the story of Senator Helvidius Priscus, who was ordered by the emperor Vespasian not to attend the Senate, and when he refused, he ordered him to remain silent. Helvidius refused both demands, as he wanted to stay true to his role. As a senator, he believed it was his duty to attend and speak honestly when asked. When Vespasian threatened him with death and exile, he didn’t give in, saying: “When then did I tell you that I am immortal? You will do your part, and I will do mine: it is your part to kill; it is mine to die, but not in fear: yours to banish me; mine to depart without sorrow. ” End quote. This is what Stoic justice looks like. It’s doing and saying what you deem right, even when people in positions of power try to threaten and intimidate you. In our time, this can mean refusing unlawful orders from those in power that clearly conflict with the common good. It can mean standing up for injustices happening in front of your eyes, or boycotting companies and countries that violate human rights. Doing what you deem right, rather than ‘safe’ or ‘comfortable’ or ‘convenient,’ is the Stoic way. Unfortunately, our influence over the circumstances we face is limited. Often, there’s little we can do about the grave injustices and atrocities that befall the many sentient beings on this planet. Realizing this can be depressing, and some people experience actual depression because of the current state of affairs. I’ve also had my moments of gloom in the not-so-distant past, when I found myself following the news much more often than I used to, spending too much time doomscrolling, agitating myself seeing headline after headline, reading comment after comment. A war broke out here, some extremists caused violence there, a celebrity did this, and a politician said that. Whatever happened, the news presented it with urgency, sometimes as if it were the most important piece of information I would ever encounter. But when we think of it, how significant are these events really, like, from a cosmic perspective? And when we zoom out from time, from days to weeks, to months, years, centuries, and millennia, how big a deal is, let’s say, today’s American politics? When we check some newspapers from the sixties or seventies, won’t we encounter the same show, just with different actors? Marcus Aurelius often wrote about the transience and cyclical nature of events. Evil, for example, has existed since the dawn of time. “The same old thing,” he calls it. Just look at history books, old and modern. History doesn’t literally repeat itself, but it rhymes. About the era of Emperor Vespasian, he wrote: People doing the exact same things: marrying, raising children, getting sick, dying, waging war, throwing parties, doing business, farming, flattering, boasting, distrusting, plotting, hoping others will die, complaining about their own lives, falling in love, putting away money, seeking high office and power. And that life they led is nowhere to be found. End quote. These thoughts came from a man governing an empire under constant pressure. He was in the middle of it, not observing from a distance. Reflections like these may have helped him remain grounded. So, when we look at things from a broader perspective, what are we worrying about? Events that have been happening since antiquity and before, repeating themselves in different ages with a new look, seemingly unprecedented, but fundamentally unoriginal. “Which is why,” Marcus Aurelius wrote, “observing life for forty years is as good as a thousand. ” Looking at current global events from a cosmic perspective, from a distance in both time and space, doesn’t change the events but puts them in a different light. It creates a space between ourselves and what’s happening out there. It helps to get a bit disentangled, realizing these are just the winds of fate, doing their thing, again and again. And what we consider utterly significant today will, centuries from now, be

### Segment 5 (20:00 - 24:00) [20:00]

nothing more than a distant record of those long gone, stored in some future computer system. So, whether you’re part of a family environment gone toxic because of politics, or live in a country where the abuse of power has become routine, or in a neighborhood where violent thugs are roaming the streets unchecked, you don’t have to stay and endure at all costs. In some cases, it’s better to walk away. Let’s take a look at a passage from Epictetus’ Discourses that I’ve talked about before in another video about how Stoics deal with difficult people: it’s about the simile of the burning house, which goes like this: Has someone made a smoke in the house? If he has made a moderate amount of smoke, I shall stay; if too much, I go outside. End quote. Now, this simile is often explained as an argument in favor of suicide, as if Epictetus is saying that when life becomes unbearable, it’s okay to leave. But when we look at the passages leading up to this analogy, it becomes clear that he’s talking about something much more ordinary: Epictetus is dealing with difficult people. He gives the example of someone refusing to dine at another man’s house, simply because he can no longer tolerate the host’s endless boasting. So, even though the Stoics advocate for enduring difficult situations with fortitude, it’s fine to push the eject button when things become really unbearable, and there’s no reason to stay at any price. In the case of Epictetus, what’s the point of hanging out with someone who’s bragging all the time, to the point of it becoming unbearable to listen to? It’s useless, a waste of time, and, let’s be honest, just very annoying. We can say the same about toxic workplaces and families with a hostile atmosphere, where conversations quickly turn political, people bait you into debates you never wanted, and misinformation becomes part of daily life. It’s exhausting, pointless, and undermines both harmony at home and performance at work. In such cases, it may be better to walk away. When your country, city, or neighbourhood has become unpleasant or unsafe, leaving may be the wiser choice. But the Stoics also emphasized duty, meaning that in some situations, staying is the more virtuous path. It depends on your role. If you’re a parent, for example, abandoning your children, even in difficult times, wouldn’t be very virtuous. Or if you’re a doctor, your skills may be needed in a war zone. As for me, for example, I don’t really like living in my country anymore. This is partly because the political climate has grown increasingly tense and divisive, and has also begun to pollute workplaces, family environments, and friendships. There are other reasons as well, but they don’t really matter here. For some time now, I’ve been exploring options in Southeast Asia, where I’ve found an environment that suits me better, one that’s less cynical and hostile. And I won’t deny that I also find it more pleasant there. People are generally friendlier, there’s more sunshine, and the overall vibe is just a bit easier on my mind. I don’t have children, nor do I have anyone in the Netherlands who depends on my direct care. As a content creator, my work isn’t tied to a specific place. From a Stoic perspective, given my role and circumstances, I don’t believe I’m abandoning a duty. Rather, I’m choosing a house with less smoke. I hope that this Stoicism-based ‘walkthrough’ of today’s difficulties has been valuable to you. And if you’re interested in more of my Stoicism-based work, check out my book Stoicism for Inner Peace. Thank you for watching