Everything that has done so much to connect us has simultaneously isolated us. We are so busy being distracted that we are forgetting to tend to ourselves, which is consequently making us feel more and more alone.
Interestingly, the main culprit isn’t our obsession with any particular worldly stimulation. It’s the fear of nothingness — our addiction to a state of not-being-bored. We have an instinctive aversion to simply being.
Without realizing the value of solitude, we are overlooking the fact that, once the fear of boredom is faced, it can actually provide its own stimulation. And the only way to face it is to make time, whether every day or every week, to just sit — with our thoughts, our feelings, with a moment of stillness.
The oldest philosophical wisdom in the world has one piece of advice for us: know yourself. And there is a good reason why that is.
Without knowing ourselves, it’s almost impossible to find a healthy way to interact with the world around us. Without taking time to figure it out, we don’t have a foundation to built the rest of our lives on.
“Resilience is a personal act of defiance,’” writes author Jesse Sostrin, who heads the executive leadership coaching program at the audit firm PwC. By becoming conscious of emotions and internal dialogue and the role they’re playing in your actions, you can overcome negative states, rebelling against the part of you that sabotages yourself.
Resilience “affects everything,” according to Sostrin, including problem-solving skills, physical, mental, and emotional well-being, and innovation. “Resilience is like a super-competency, influencing many other related skills and abilities that you need to deploy in order to work, manage, and lead well.”
Bouncing back matters more than happiness because life is tough. Everyone falls or is felled. But not everyone stays down.
The world has indeed got richer, but any such shift in morals and values is hard to detect. Money and the value system around its acquisition are fully intact. Greed is still good.
The study of hunter-gatherers, who live for the day and do not accumulate surpluses, shows that humanity can live more or less as Keynes suggests. It’s just that we’re choosing not to. A key to that lost or forsworn ability, Suzman suggests, lies in the ferocious egalitarianism of hunter-gatherers. For example, the most valuable thing a hunter can do is come back with meat. Unlike gathered plants, whose proceeds are “not subject to any strict conventions on sharing,” hunted meat is very carefully distributed according to protocol, and the people who eat the meat that is given to them go to great trouble to be rude about it. This ritual is called “insulting the meat,” and it is designed to make sure the hunter doesn’t get above himself and start thinking that he’s better than anyone else. “When a young man kills much meat,” a Bushman told the anthropologist Richard B. Lee, “he comes to think of himself as a chief or a big man, and he thinks of the rest of us as his servants or inferiors. . . . We can’t accept this.” The insults are designed to “cool his heart and make him gentle.” For these hunter-gatherers, Suzman writes, “the sum of individual self-interest and the jealousy that policed it was a fiercely egalitarian society where profitable exchange, hierarchy, and significant material inequality were not tolerated.
”This egalitarian impulse, Suzman suggests, is central to the hunter-gatherer’s ability to live a life that is, on its own terms, affluent, but without abundance, without excess, and without competitive acquisition. The secret ingredient seems to be the positive harnessing of the general human impulse to envy. As he says, “If this kind of egalitarianism is a precondition for us to embrace a post-labor world, then I suspect it may prove a very hard nut to crack.” There’s a lot that we could learn from the oldest extant branch of humanity, but that doesn’t mean we’re going to put the knowledge into effect. A socially positive use of envy—now, that would be a technology almost as useful as fire.