This Simple Concept Will Change How You Think About the Future

Summary

This script delves into the human experience of uncertainty and tragedy, highlighting our innate fear of life-altering events. It explores the Stoic, Buddhist, and Taoist philosophies, suggesting acceptance of life's impermanence and unpredictability as a path to inner peace. The concept of antifragility is introduced, positing that we can grow stronger through adversity, learning to embrace life's challenges rather than fear them.

Takeaways

• 🌟 Life is filled with unpredictable moments, often symbolized by terrible phone calls that bring life-changing news.
• 🛡 Most people are not constantly worried about these potential tragedies, as constant vigilance would paralyze us from living.
• 📚 George Eliot suggests that the frequency of human tragedy is so common that it's not deeply felt, as our minds could not bear it.
• 🌱 Despite the quiet roar of anxiety, we often ignore the constant hum of dread until it's brought to our attention by unusual events.
• 🔮 Our foresight, a double-edged sword, allows us to plan and prepare but also makes us aware of potential misfortunes.
• 🧘‍♂️ Stoicism teaches us to live according to nature by focusing on what we can control—our responses and perceptions—to differentiate useful from wasteful worries.
• 🌈 Buddhism encourages non-attachment and acceptance of the flux of life, suggesting peace is found by flowing with the natural order without resistance.
• 🌊 Taoism aligns with the idea of living in harmony with the Tao, the natural way of the universe, by observing and adapting to life's course.
• 💪 The concept of antifragility by Nassim Nicholas Taleb describes systems that grow stronger through disorder, which can be applied to personal growth through adversity.
• 💔 The pain and worry we feel are not just consequences of misfortune but also indicators of the love and value we place on the things in our lives.

Q & A

What is the significance of the 'terrible phone calls' mentioned in the script?

The 'terrible phone calls' symbolize unexpected and life-changing events that are often unforeseen and can drastically alter one's life. They represent the unpredictable nature of life and the moments that force us to confront our vulnerability and the reality of loss.

How does the script describe the human ability to be aware of potential tragedies?

The script portrays humans as having a foresight that allows them to imagine, consider, evaluate, and predict future events, which includes the awareness of potential tragedies. This ability is described as a 'terrible curse' because it makes us knowingly aware of the things that can and will go wrong.

What role does the concept of 'The Logos' play in Stoic philosophy as discussed in the script?

In Stoic philosophy, 'The Logos' refers to the rational order governing the universe. It suggests that everything occurs as it should within an interconnected system, and to live a good life, one must align with this natural order, recognizing what can and cannot be controlled.

How does the script differentiate between useful and wasteful worries according to Stoicism?

According to Stoicism, as discussed in the script, useful worries are those that involve our choices, evaluations, and perceptions, which are within our control. Wasteful worries, on the other hand, pertain to external events and circumstances that are beyond our control.

What is the core teaching of Buddhism concerning the acceptance of life's conditions as mentioned in the script?

Buddhism, as mentioned in the script, teaches that peace is achieved through non-attachment, which involves accepting the conditions of nature, flowing with them without resistance, and eliminating desires to control or cling to things.

How does Taoism view the Tao in relation to living a good life?

Taoism posits that the Tao, the natural way and order of the universe, is beyond our control and comprehension. Living well is about living in harmony with the Tao, which involves a graceful passivity towards the world's events, observing, flowing with, and adapting to them without resistance.

What is the concept of 'antifragility' as introduced by Nassim Nicholas Taleb, and how does it relate to the script's discussion?

Antifragility is a concept that describes systems that grow stronger as a result of disorder, attacks, or failures. It contrasts with resilience and robustness. In the script, it is related to the idea that we can become better prepared for life's challenges, not just by recovering from them, but by actually strengthening our ability to withstand future misfortunes.

How does the script suggest we should approach the inevitability of receiving terrible news in life?

The script suggests that while we cannot avoid receiving terrible news, we can approach it by accepting the nature of existence, striving for a form of enlightenment or antifragility, and understanding that the pain and worry we feel are marks of the love and care we have for our life's experiences.

What does the script imply about the relationship between love, loss, and the capacity to worry?

The script implies that the capacity to worry and fear loss is directly proportional to how much we love and care about the things in our life. It suggests that to love is to be open to the possibility of devastation, and that the pain and grief we feel are evidence of the value and importance we place on our relationships and experiences.

How does the script use Friedrich Nietzsche's concept of 'amor fati' to convey a message about acceptance?

The script uses Nietzsche's concept of 'amor fati' to convey the idea that true acceptance and greatness in a human being involve wanting nothing to be different, not just tolerating what is necessary, but loving it. This means embracing the entirety of life, including the good and the bad, without desiring any part of it to be other than it is.

Outlines

00:00

📞 The Inevitability of Life's Tragedies

This paragraph delves into the universal experience of anticipating life-changing, often tragic, events. It acknowledges that while these moments are rarely at the forefront of our minds, they are an undeniable part of life. The text references George Eliot's perspective on the frequency of tragedy and how it's not fully integrated into human emotion due to its overwhelming nature. It also touches on the constant, low-level anxiety that most people experience as a result of the uncertainty and potential for disaster in life. The paragraph concludes by emphasizing the human ability to foresee and prepare for the future, which is a double-edged sword that brings both advantage and the curse of awareness of potential misfortunes.

05:03

🧘‍♂️ Philosophical Approaches to Life's Uncertainty

The second paragraph explores various philosophical perspectives on how to cope with life's uncertainties and tragedies. It discusses Stoicism, which posits that the universe operates on a rational order called The Logos, and that peace is achieved by recognizing what is within our control (our reactions and judgments) and what is not. It then contrasts this with Buddhism, which views life as a flux of interconnected events and advocates for non-attachment and acceptance of nature's conditions for inner peace. Taoism is also mentioned, suggesting a harmonious existence with the Tao, the natural order of the universe. The paragraph suggests that while complete acceptance of life's nature may be an unattainable ideal, striving toward it can lead to a better understanding and improved ability to handle life's challenges.

10:05

🌟 Embracing Antifragility and the Beauty in Life's Struggles

The final paragraph introduces the concept of antifragility, a term coined by Nassim Nicholas Taleb, which describes systems that grow stronger through disorder and adversity. It applies this concept to human life, suggesting that with each challenge we face, we don't just recover but actually improve our ability to handle future hardships. The paragraph emphasizes that the pain and worry we experience are not only consequences of life's difficulties but also indicators of the love and value we place on our experiences. It concludes by suggesting that the presence of both good and bad experiences is necessary for a full life, and that even in the face of terrible news, we can find strength and continue to move forward.

Keywords

💡Tragedy

Tragedy, in the context of the video, refers to the unfortunate events or circumstances that can drastically change one's life. It is often associated with the unexpected and the irreversible, such as accidents or loss of loved ones. The video script mentions 'terrible phone calls' that bring tragic news, illustrating how these events, though not constantly at the forefront of our minds, are an inherent part of life's uncertainties.

💡Uncertainty

Uncertainty is the state of being unsure or the lack of predictability regarding future events. The video discusses how being fully aware of life's uncertainties can be paralyzing, suggesting that we function by not constantly worrying about the potential for things to go wrong. It is a key theme as it contrasts with the human desire for control and predictability.

💡Foresight

Foresight is the ability to anticipate and prepare for future events. The video script highlights that humans possess foresight, which allows us to plan, build, and hope for the future. However, it also comes with the curse of being aware of potential negative outcomes, making us acutely conscious of life's fragility.

💡Stoicism

Stoicism is a school of philosophy that emphasizes the importance of logic and virtue and advocates for a life lived in accordance with nature. The video references Stoicism to discuss the concept of 'The Logos,' suggesting that everything happens as it should, and our role is to understand what we can control (our reactions and perceptions) and what we cannot.

💡Control

Control, in the video, is about the distinction between what is within our power to influence and what is not. It is central to the Stoic philosophy mentioned, where the emphasis is on focusing on our internal reactions and letting go of external events that are beyond our control. The video uses this concept to encourage a more peaceful and virtuous life.

💡Anxiety

Anxiety is a feeling of worry, nervousness, or unease about something with an uncertain outcome. The video script describes anxiety as a 'low background hum' that is always present, representing the constant, though often unnoticed, fear of potential tragedies.

💡Non-attachment

Non-attachment is a concept from Buddhism that suggests letting go of desires and aversions, which are seen as sources of suffering. The video uses non-attachment as a strategy for achieving peace and acceptance of life's impermanence and flux, aligning with the Buddhist view of the world as a constant flow of interconnected events.

💡Taoism

Taoism is a philosophical and religious tradition that emphasizes living in harmony with the Tao, the natural order of the universe. The video mentions Taoism to convey the idea of flowing with life's events without resistance, suggesting a passive yet adaptive approach to existence.

💡Antifragility

Antifragility is a concept introduced by Nassim Nicholas Taleb, describing systems that improve and grow stronger from disorder, attacks, or failures. The video script applies this concept to human beings, suggesting that we can become stronger and more resilient through experiences of hardship, rather than merely recovering or resisting.

💡Amor Fati

Amor Fati is a Latin phrase meaning 'love of fate,' a concept from the philosopher Friedrich Nietzsche. It represents the idea of affirming one's life and experiences unconditionally, including the painful or challenging aspects. The video uses this term to encourage embracing the totality of existence, including the potential for things to go wrong.

Highlights

The inevitability of life-changing events and the anxiety they provoke.

The paradox of being aware of life's uncertainties without becoming paralyzed by them.

George Eliot's perspective on the frequency of tragedy and its impact on human emotion.

The analogy of the quiet roar of anxiety that is always present but often goes unnoticed.

How unexpected events can bring our attention to the constant unease in our lives.

The human ability of foresight and its double-edged nature.

Stoicism's view on the universe as an interconnected system and the importance of living according to nature.

The Stoic concept of focusing on what we can control and accepting what we cannot.

Seneca's advice on not rushing to meet suffering and looking forward to better things.

Buddhism's approach to peace through non-attachment and acceptance of life's conditions.

Taoism's philosophy of living in harmony with the Tao, the natural order of the universe.

The concept of antifragility and how it applies to personal growth through adversity.

The idea that worry and fear are signs of a life that is going well and things that are worth caring about.

Nietzsche's idea of amor fati and embracing the totality of life, including its hardships.

The reassurance that despite life's challenges, we are capable of continuing on and that everything will be okay.

Transcripts

We know that they are there, somewhere,  

waiting for us. They’re scattered across our  lives in often random, unforeseen places.  

Although their looming presence is typically  beneath our regular awareness, deep down,  

we know that there will be terrible phone calls  throughout our lives that will change everything. 

I’m sorry, there was a horrible accident.  I’m sorry, everything was lost. I’m sorry,  

they said he should be put down. I’m  sorry, she’s gone. I’m sorry, you have… 

Most of us are not regularly worried about  terrible lifechanging phone calls. If we were,  

we wouldn’t be able to function. To be fully  aware of and worried about the full spectrum  

of uncertainty and tragedy in life would be  to become paralyzed. When referring to the  

ordinary tragedies of human life, the nineteenth  century novelist and poet George Eliot wrote: 

That element of tragedy, which lies in the very  fact of frequency, has not yet wrought itself into  

the coarse emotion of mankind; and perhaps our  frames could hardly bear much of it. If we had  

a keen vision and feeling of all ordinary human  life, it would be like hearing the grass grow and  

the squirrel’s heart beat, and we should die of  that roar which lies on the other side of silence.

Despite how quiet this roar might be on a  day-to-day basis, arguably, somewhat contrary  

to the passage from Eliot, it isn’t silent. The  anxiety and dread we feel over the prospect of  

tragic moments, from small to big, for many of us,  is always there—a low background hum reverberating  

through our unconscious mind. Like the hum of a  refrigerator that we no longer notice because it  

is always there, this unease simply goes unnoticed  most of the time because it has faded into the  

backdrop of the familiar. When something seems  off, however, our attention is directed toward it,  

and we become aware of its constant presence.  An untimely phone call too late or too early in  

the day; a text message that reads, in an out of  character tone, Call me asap. In these instances,  

we might feel that otherwise quiet unease  move into the foreground, as we are reminded  

of how much is out of our control, how much  is uncertain, how much can and will go wrong. 

As conscious beings, we possess foresight—the  ability to imagine, consider, evaluate,  

and predict what will happen in the future. We are  all partial fortune tellers in this respect. This  

ability gives us many advantages. It allows us to  plan and prepare for the future; it allows us to  

build things that will last into the future; and  it allows us to imagine and hope for the future.  

But also, of course, this foresight comes with  a terrible curse. It makes us knowingly aware  

of the things that can and will go wrong. It  puts us in the front row for the unrelenting  

show of time and disorder—a seat from which we  cannot ever get up until the show is over. We  

are perhaps the only being that not only feels  the possibility of things going wrong, but also  

knows that these things will happen for a fact. There are many things in life that benefit from  

worrying about. There are also many  things that don’t. And sometimes,  

it can be hard to tell the difference—how  much worry and preparation is useful,  

and how much is not. When attempting to determine  this balance, and, even more challengingly,  

when attempting to calibrate our perspective and  behavior accordingly, there are many schools of  

philosophy that we can look to for guidance. The philosophy of Stoicism dedicates a  

significant amount of its discourse toward this  problem. The Stoics argued that the universe is  

governed by a fundamental principle that they  referred to as The Logos—a sort of rational  

order to everything. The universe functions as an  interconnected system, and everything that occurs,  

occurs as it should. We participate in this  system, but we cannot successfully resist,  

change, or will ourselves against it. And  so, to live a smooth, good life, we must live  

according to nature, as it is. In order to do so,  according to the Stoics, we must recognize what  

we can control and what we cannot—what aspects  of nature we are active participants in and what  

aspects we are essentially passengers to. For  the Stoics, what we can control is our choices,  

evaluations, and perceptions—how we respond  to and consider what happens around us. What  

we cannot control is everything else. Our  attention, efforts, and concerns, therefore,  

should begin and end at the perimeter of our  internal domain, which we can and should guide  

by our reason. In doing so, we can differentiate  useful worries from wasteful worries,  

and we can orientate ourselves toward virtue and  a good life. The Stoic philosopher Seneca wrote: 

It is likely that some troubles will befall us;  but it is not a present fact. How often has the  

unexpected happened! How often has the expected  never come to pass! And even though it is ordained  

to be, what does it avail to run out to meet  your suffering? . . . Perhaps it will come,  

perhaps not; in the meantime it is  not. So look forward to better things.

The philosophical tradition of Buddhism  articulates a similar framework of thought,  

though it takes it a slightly different direction.  Like Stoicism, Buddhism suggests that the world is  

a constant flux of interconnected events. Unlike  Stoicism, however, Buddhism claims that this state  

of flux persists within our internal domain as  well—our thoughts and feelings and states. We are  

merely empty points of awareness, constantly being  filled up by the phenomena of the world, our body,  

and our mind. For the Buddha, we achieve peace  within this condition through non-attachment,  

which is broadly attained by accepting  the conditions of nature, flowing with  

them without resistance, and eliminating  our desire—our desire to control, cling to,  

and perpetuate things. “The good renounce  (attachment for) everything. The virtuous  

do not prattle with a yearning for pleasures.  The wise show no elation or depression when  

touched by happiness or sorrow,” says the Buddha. The philosophy of Taoism also tells us something  

similar—that the natural way and order of  universe, referred to in Taoism as the Tao,  

is out of our control, beyond our linguistic and  rational comprehension, and the way to live well  

within this is to live in harmony with it.  By living with a sort of graceful passivity  

toward the events of the world—simply observing,  flowing with, and adapting to their ineffable  

course without rigidness or resistance—we  obtain a positive state of fluidity in  

life. “Water is the softest and most yielding  substance. Yet nothing is better than water,  

for overcoming the hard and rigid, because nothing  can compete with it,” says Lao Tzu, the author of  

the foundational text of Taoism, the Tao Te Ching. Each of these schools of thought, which,  

notably, never came in contact during their early  formations, although they differ in many respects,  

they share this similar ideal: the acceptance  and embrace of the nature of existence,  

as it is. Like just about everything, this is  much easier said than done. For some of us,  

it might never be possible to accept the  nature of existence. For others of us,  

it might be possible to varying degrees, but still  only up until a point. Arguably, total acceptance  

of this form is merely an ideal. Enlightenment,  or whatever you want to call it, is not achieved  

but strived toward. Overtime, however, with  the right effort and mindful deliberation,  

we can get closer to it, and we can better learn  how to accept the total image of existence. 

There’s a modern concept known as antifragility.  The term was coined by the essayist, mathematical  

statistician, and former options trader Nassim  Nicholas Taleb. The term is used to describe  

systems that increase in ability and strength as  a result of disorder, attacks, or failures. This  

differs from qualities like resiliency, which  describes the ability to recover from hardship  

and disorder, and robustness, which describes  the ability to resist hardship and disorder.  

“Antifragility,” Taleb writes, “is beyond  resilience or robustness. The resilient resists  

shocks and stays the same; the antifragile gets  better.” Generally, the term is applied to areas  

like risk analysis, physics, and computer science.  But of course, we, ourselves, are also systems. 

As we grow older, we inevitably receive an  increasing number of terrible phone calls,  

text messages, and have increasing amounts of  terrible experiences and conversations. But  

with each instance, instead of weakening, instead  of resisting, instead of even recovering, in some  

major, relevant way, we strengthen. Our ability  to withstand the misfortunes of life—to withstand  

the prospect of them happening, and to process  them when they have happened—improves. With each  

instance of something going wrong, of pain, of  loss, of confusion, we become better prepared for  

the next; and we become increasingly prepared  for the last instance we’ll ever experience. 

Many of us, if not most of us, have already  received phone calls, text messages,  

and had conversations that contained the sort  of terrible news we all dread. And we’re still  

here. Your life is almost certainly different. You  are almost certainly different. But you are still  

here—not unscathed, but nonetheless still capable  of continuing on. Whatever we are worried about,  

so long as it isn’t the final thing we are  worried about, and perhaps even then, we’ll  

be okay. You’ll be okay. Everything will be okay. More broadly, worrying about the loss of things  

and fearing things going wrong necessitates  having something to lose and feeling that  

many things in life are currently going  well. The pain we have felt, are feeling,  

and are worried about feeling in the face of  terrible news, that sense loss and grief, are  

all directly proportional to how much we love and  care about the things in our life. Worry, fear,  

grief, and pain; these things are not merely the  consequences of things going wrong, but they are  

also the marks of things having gone right. They  are the darkness through which we can see light;  

they are the silence through which we can hear  sound. To care about anything is to lose. To  

love anything is to be devastated. “My formula for  greatness in a human being,” wrote the philosopher  

Friedrich Nietzsche, “is amor fati: that one  wants nothing to be different, not forward,  

not backward, not in all eternity. Not merely  bear what is necessary, still less conceal it—all  

idealism is mendacity in the face of what is  necessary—but love it.” To have great phone calls,  

text messages, conversations, and so on, we need  the occasional terrible ones. And in the end,  

most phone calls, texts, and conversations  are totally ordinary and benign and wonderful. 

Hey. Just checking in. How are  things? Everything is good here.