Massimo Pigliucci

It's a pleasure to be here.

Thanks for having me.

I was in Knoxville, Tennessee, the buckle of the Bible belt, as they called it.

I had started my academic career at the University of Tennessee.

I was a biologist at the time, not a philosopher.

And I was being treated very well by the university there.

But at the same time, there were a couple of things that were problematic.

Number one, the local culture was difficult for me to live in.

I was a professor of evolutionary biology.

My students, some of them actually told me that I was probably going to go to hell.

So it's like, you know, that's challenging.

But the more important bit was that I had a daughter from a previous relationship, and she was living on the East Coast in Connecticut.

So I always wanted to move back into that area.

And that is problematic for somebody who is a full professor with tenure because there are very few positions available, especially in the East Coast, because everybody wants to go there.

And typically universities hire junior faculty, not senior professionals.

So that was a problem.

So my father had been hit by multiple types of cancer.

He was a big smoker.

So at that point, my mother, his ex-wife, made a comment.

She said, l'erba cattiva non more mai, which is Italian for the bad weeds never die.

She meant it as a joke, but it was, you know.

And then all of a sudden things took a turn for the worse and it killed him in a matter of weeks.

In fact, it was so fast that I did not have the time to really do anything.

You know, I was on my way, literally on my way to the airport to get on the plane to get to Rome and go see him.

And my brother called me saying, you know, dad just died.

I literally broke down crying on the highway.

I had to pull over.

So I was able to get to his funeral, but not being there in the last few moments.

So at this point, picture this.

In a span of a few months, I got hit with this news that apparently I'm going to be divorced.

My father dies.

And in the meantime, of course, I had accepted the position at Stony Brook, which meant that I had a new job.

I had to move across the country and I had to find a new house.

Now, any psychologist worth his salt would tell you that one or two of those things is pretty stressful.

Four or five of them simultaneously, that's a lot.

The book was The Meditations by Marcus Aurelius, which is a Stoic book.

And that's interesting in itself because the first time that I came across Marcus Aurelius, I thought, Stoics is, ah, come on, who wants to live a life like a Stoic?

I mean, aren't these the kind of people that go around with a stiff upper lip and suppressing emotions, right?

So kind of like Mr. Spock from Star Trek.

So when I came across Marcus again, I thought, hmm, I don't know about this thing.

And then I opened the meditations.

And one of the first phrases, so the meditation is not the kind of book that you necessarily read cover to cover because it was a personal philosophical diary or journal of the emperor.

So it was not in fact meant for publication.

So when I opened it up at random, one of the first few sentences that I found is in one of the later books.

And it said something like, you don't like the cucumber because it's bitter, right?

Well, don't eat it.

Why do you have to go on and complain about the fact that there are bitter cucumbers in the world?

That struck me as very powerful and very insightful.

We tend to complain all the time about the fact that things don't go our way, that the world is not the way we would like it to be.

And those complaints don't do anything good.

practical.

They're not actionable.

So complaining about it becomes a way to wallow in your self-pity or to fuel your own dissatisfaction with the world, which makes the thing worse.

So now you have both an external situation, some aspect of the world that you don't like, and you are making yourself inwardly worse by complaining about it in a way that it gets frustrating because you can't do anything about it.

So I went back to that phrase.

It says, OK, there are bitter cucumbers in the world.

That's a fact, right?

I do not have the power to eliminate bitter cucumbers from the world.

I do have the power to refuse to eat them.

And that's it.

Marcus is absolutely right.

I don't need the additional step of complaining and involving in this fact that the world is so unfair because there are bitter cucumbers.

That was the beginning, or one of the beginnings, because I also got pretty much at the same time another stunning phrase from Epictetus, who was one of the inspirations to Marcus, so the two are very closely related.

Epictetus was another interesting guy.

Marcus Aurelius was an emperor, so literally the most powerful person in the Mediterranean world at the time.

Epictetus was at the opposite extreme.

He was a slave.

He started out life as a slave.

He was actually eventually...

and he became actually one of the most well-known and respected teachers in the Mediterranean area at the beginning of the second century.

So he had a completely different sort of life trajectory.

And yet the ideas, the Stoic ideas, resonated apparently with both of these people, and both of them became major conduits for later generations.

And one of the things that Epictetus says at the beginning of the discourses is that

So you want to make money.

He's talking to some of his friends.

You want to make money or you want me to make money so that I can help you.

Well, that's all fine.

But what am I going to do with that money?

The money itself isn't going to tell me.

What's going to tell me is my faculty of judgment.

And Epictetus uses this to make the general stoic point that so-called externals, things like money or health even or reputation,

are not the fundamental thing.

They're not crucial because it all depends on how you use them.

You can be very rich and do a lot of damage.

Or you may be very poor and actually use your resources very wisely.

To Epictetus and Marcus, it's not fame or money or wealth or whatever it is per se.

It's how you use them that makes a difference.

And that struck me as another fundamental insight from Stoicism that why are you now focusing on improving your decision-making ability and you keep focusing instead on more or less mindlessly follow what society at large tells you?

You're trying to become...

more wealthy, more famous, and so on and so forth.

Hold on.

What are you going to do with all that stuff once you have it?

So he was one of the so-called five good emperors.

Marcos had a difficult time as an emperor.

He did not want to be an emperor.

He was really not that interested.

In the meditations, at some point, he says, you can live a good life anywhere.

If you have to be in a palace, then you can have a good life even in a palace, which tells you that he wasn't exactly.

And he did not have an easy reign, unlike the others, especially his predecessor, Antoninus Pius.

Because during Marcus's reign, a number of things happened.

Two frontier wars.

There was an attack on the frontiers of the empire in the east by the Parthians, and from the north, from a number of German tribes, chiefly the Marcomanni.

It had to deal with an internal rebellion by one of his lieutenants, who declared himself emperor.

Rome was hit by a devastating flood of the Tiber River that destroyed half of the city.

A huge earthquake demolished the city of Smyrna in modern Western Turkey, and the emperor also had to deal with that.

So he had his hands full.

And what he did throughout was to do his best in order to apply his Stoic philosophy to the situation.

So here's a case where we literally have an emperor philosopher or a philosopher king, as Plato would put it.

We have somebody who is not only interested in philosophy for its own sake, but he actually is determined to use philosophy as a way of life and therefore as a framework to make decisions both personal and political.

And that really did make a difference.

Arguably, that's one of the things that made him a great emperor.

You can think of the entire meditations as a series of evening meditations, but the exercise is also described briefly in Epictetus and more length in Seneca.

Basically, it consists in this.

Before you go to bed, you take a little bit of time, not a lot, five, ten minutes maybe.

You get into a quiet corner of both your house and your mind, and then you go and reflect on salient events that happened during the day, asking yourself how you reacted, how you handled those things.

Seneca specifically, for instance, says, you know, you should go over and say, what have I learned today?

How am I improved myself?

In what way am I better?

Epictetus is even more specific.

It says that we need to ask ourselves three questions.

What did I do wrong?

What did I do right?

And what could I do better the next time that something like that happens?

It has very good empirical backing from modern science.

It really does work.

It is a kind of self-analysis.

Now, there is a limitation in doing self-analysis, which is, as especially modern psychologists have demonstrated, you know, human beings are very good at rationalizing.

So you can write down things and then you can make up all sorts of excuses about why you did certain things or you didn't do other things.

But the Stoics were aware of that, which is why they said, well, you need to do the self-analysis, you need to do the self-examination, but you also need some help.

And there are two major sources of help for the Stoics.

One is to imagine a role model.

So imagine that you're actually talking to somebody.

If you notice, the meditation is written in the second person.

It's not I did this, but you did this.

As if Marcus were writing to a friend or to somebody else who was listening and he was giving advice to that person.

Even though he was talking about himself.

And again, that is very good.

I was just reading an article the other day in psychological literature.

There's pretty good evidence that this technique helps achieving emotional detachment to some extent from your own actions and therefore engaging more analytically, more critically with what you've done.

And the other external help is talking to a friend, literally talking to a friend, right?

And the Stoics thought that friends, real friends, are so-called friends of virtue, the kind of friends that are okay telling you that you're doing something wrong if they do think that you're doing something wrong.

And you don't need a lot of them, but it's important to have at least one, to have that kind of person that you can go and have a drink and say, you know, I got this issue, what do you think?

Yeah, I've been doing it for years.

And if you know that there is a recurring issue, let's say anger, for instance, or frustration or whatever it is, then you just say, okay, how was I doing five years ago with this?

Or what kind of themes was I preoccupied with?

What kind of issues were bothering me 10 years ago as opposed to now?

And so it becomes also a way to keep track of progress.

Am I doing better on this thing?

Is it something that 10 years ago was bothering me a lot and now it's not because I've actually made progress?

And if not, then perhaps that's one thing that I need to focus on that I was not sufficiently aware of.

I've always been a little bit overweight since I was a kid.

In fact, arguably still am.

And so I struggle with that.

And initially, I struggle with that in an unhealthy way, I would say, which is kind of typical because you have pressure from your peers, even my own parents.

My parents brought me to a dietician when I was in middle school or something like that, which probably was way of an overreaction because the problem certainly was not

was not that dramatic.

But once you get into, you know, you observe the notion from others, including the people who love you, that there is an issue, that there is a problem, that you need really to work on it, then it becomes, it easily becomes an obsession and therefore not healthy.

So I struggle with that on and off, you know, so self-image.

Sometimes it got me into trouble in terms of relationships.

I just wouldn't know how to handle or wouldn't know how to pursue necessarily a friendship or a relationship because of my body image problem.

This is a fundamental stoic idea.

In fact, the phrase dichotomy of control is actually modern.

The ancients themselves, Epictetus, who was Marcus Aurelius' influence, one of the major influences on Marcus, he calls it the fundamental rule, which right there tells you, you know, it's important.

So the fundamental rule says that some things are up to us and other things are not up to us.

And then it gives you the advice of, look, if there is in fact this distinction, you need to focus on the stuff that is up to you because that's where your agency is actually efficacious.

That's where you can make a difference.

And you need to develop a mindful, purposeful attitude of acceptance and equanimity toward the kinds of things that are not up to you.

This is a notion that comes up in a number of other cultures.

It's not just stoic.

It comes out in Judaism, ancient Judaism, ancient Buddhism, modern Christianity, the serenity prayer, for instance, that it's an early 20th century concept.

Christian prayer used in meetings of 12-step organizations like Alcoholic Anonymous essentially does the same thing.

It asks God, in this case, to give you the wisdom to figure out what it is that you can change, what you cannot, the courage to change what you can, and the certainty to accept what you cannot.

Now, Epictetus and Marcus say that

What is up to us are essentially your judgments, your assessment of a situation and how to deal with it.

That's all.

Your response to the world, in other words.

Your response to the world.

What is not up to us is pretty much everything else, which is counterintuitive, right?

Because you say, wait a minute.

So Epictetus and Marcus both list a series of these things that are not up to us, and they start with health.

To say health, wealth, reputation, career, relationships, and all that.

It's like health.

What do you mean health is not up to me?

Of course.

Now, we were talking about my body image problems.

What do you mean my health is not up to me?

Of course it is.

I can do all sorts of things about my health, right?

I can eat a good diet.

I can go and exercise.

I can go to the doctor on a regular basis and practice preventive medicine.

I mean, I can do all those things.

But then you think about it and say, ah, but wait a minute.

Those are all judgments or decisions to act or not to act.

What I don't control, what is not up to me is the outcomes.

Sure, I can eat healthy.

I can go to the gym, which I do, largely.

And I go regularly to the doctor.

Nevertheless, there are a lot of other factors that contribute to the outcome, to the actual health that are not under my control.

I can make all the efforts I want, but to some extent, I am limited by my own genetics and my own early upbringing.

We know that both the genetics and early development, even intrauterine development before you're born, and certainly the first few months of development, those are crucial to determine how you're going to respond long-term to certain things.

And I had no control over those.

I can't rearrange my genes.

I didn't pick my genes and so on and so forth.

So the general idea then becomes that, look, on the one hand, you accept from the get-go the notion that you do not have full control over anything, anything that is external, none of those things.

And you need to be okay with it because what are your choices?

There's only two choices.

You're either okay with it or you throw a tantrum.

Throwing a tantrum doesn't help.

It's the kind of thing that children do because they're not emotionally mature.

An adult is not supposed to do that sort of stuff.

Also, throwing a tantrum not only doesn't help, but actually gets in the way because now you're adding the actual injury from the external to an internal imposed injury.

The fact that now you feel bad because you've lost control, you are anxious, and so on and so forth.

So you need to focus on what actually you can do, which is empowering children.

Because the idea is not that you can't do anything about anything.

You can do quite a bit.

It's just that you need to be very clear on the limits and what exactly it is that you can and cannot do.

And once you are clear on that, your interventions become much more efficacious and therefore you feel better.

And broadly speaking, you get better outcomes.

Yeah, Marcus's reign was made very difficult by a number of issues.

One of them is the Antonine Plague, which was the worst plague to hit antiquity.

It killed close to 5 million people, and it was probably caused by measles brought back by the legions that were fighting on the east side of the empire.

Mm-hmm.

He also had to deal with natural disasters, a major flood of the Tiber that devastated Rome, a major earthquake that raised Smyrna in modern Western Turkey.

So he had a lot of issues to deal with.

Every time he says to himself, okay, what here is up to me and what is not up to me?

For instance...

In the case of the plague, the resources of the empire were already depleted by the war against the Parthians.

So even though the Roman Empire was rich, there is a limit, obviously.

And so what Marcus thought, one of the things that was up to him was to actually sell a lot of the imperial treasury and jewels.

So he essentially did auctions where he sold out

A bunch of stuff that he thought, I don't need this.

This is not making my life better, but it has the potential to help with the relief effort.

And so that's what he did, right?

But he was not expecting the plague to just go away.

He said, we don't understand what a plague is in the first place.

We don't know what causes this thing.

We just have to run it out.

We just have to do our best in order to deal with it, and then it will go away at some point by itself.

So this was a situation where Marcus wrote in his journal something along the lines of, what can you do here?

Where can you make a difference?

And just as importantly, he kept repeating to himself that

In those areas where you couldn't do anything, it was okay.

You had to accept that.

This was not something that you want to lose your sleep over because, A, it doesn't help, and, B, if you lose your sleep over it, then you're actually going to be less efficacious in the kind of things you actually can do.

It has.

I am far less bothered by the issue these days.

I focus on what is under my control.

So when I go out for dinner, I try to stay away from things that I know are not good for me.

Minimize the damage, as my wife and I call it.

And then when I'm home, we have more control, of course, over what we eat.

As I said, I go and exercise on a regular basis, and I go to the doctor, and that's it.

But, you know, during the pandemic, for instance, I was reminded one more time that Epictetus and Marcus are right.

Because one day I suddenly collapsed the floor and was brought to the emergency room.

I had absolutely no control over my body.

Nothing.

Turns out to be a rather minor thing.

It was a slipped disc.

And I recovered very quickly and, you know, thanked Zeus for painkillers and stuff like that.

But that was an instant reminder that, you know, although now it's been years that you exercise, you eat healthy and all that sort of stuff.

Suddenly, you wake up in the morning, you're about to go out, and you collapse on the floor with the very intense feeling that you have no control over your body.

Okay, what would Epictetus or Marcus have said at this point?

Well, they would have said, okay, you just run into one of those externals that is not up to you.

The only thing you can do is to accept it and see what you can do about it in order to recover, to handle the situation, etc.,

That's right.

When I was young, as a lot of young people, you kind of think that you're immortal, and

That's, of course, not true, right?

I mean, I have looked up my actuarial statistics, so to speak, sometime recently, and it turns out that for somebody my age and my ethnic background living in New York, you know, there is a certain life expectancy.

And I looked it up and said, oh, okay, so statistically speaking, I have, you know, a couple more decades left.

But that's only statistically speaking.

Of course I could die today.

I could cross the street and a car could hit me and that's the end of it.

Or again, I could contract a lethal disease and I could die.

So there is all sorts of stuff that can happen in any time in somebody's life, right?

Whether you're young, middle-aged, late, etc., etc.

And what the Stoics do is they bring that to the forefront of their way of looking at life.

Seneca and then Marcus constantly say to themselves, act as if this was the last day of your life.

Or, if you want to put it more positively, you get up in the morning and you realize that you have one more day.

Yay, celebrate that day.

Because you don't know if you're going to have a second one and so on and so forth.

Now, this may sound kind of depressing and morbid and all that sort of stuff.

But in fact, they're getting at something fundamental here.

The notion that what makes our life meaningful is precisely the fact that it's finite.

Right?

If we actually live forever, if you got to do the same things over and over and over ad infinitum, nothing will matter.

Because you always have a remote control and you can rewind and redo it over.

And so it will lose meaning.

The reality is by focusing, by reminding yourself that time is in fact finite.

And not only that, but that you don't know.

how much you have left, then you need to redouble your efforts to spend the time that you have in a way that it's meaningful, joyous.

It's the way you really want to spend your life.

Think about it this way.

So you're on a trip somewhere, let's say, near the national parks out west, and you have a car.

where the gauge for the gas is broken.

You don't know how much gas you have.

You can estimate.

You can say, well, I started out with a full tank three days ago, so perhaps it's around here, but you don't know for sure.

Now, at that point, you need to make very careful decisions about where you're going.

You can't just take all sorts of detours for all sorts of reasons or for no reason at all because you might get stuck in the middle of nowhere.

You might not get to do what you actually want to do

Yeah, it was a very disturbing episode, which thankfully has not repeated itself.

Basically, I was there trying to write an email to my students, and all of a sudden I realized that I...

My fingers were hitting the keyboard, but I wasn't writing what I thought I was writing.

I did not know what I was writing.

So I called my wife and I said, you know, I think there's something wrong here.

And we went immediately to the emergency room.

They couldn't find anything wrong.

Neither cardiologists nor neurologists could find anything wrong.

But nevertheless, it had happened.

And so that was a wake-up call.

that there is also your mind that it's not up to you, right?

So one of the things that the Stoics insisted, as we said, was that your decision-making, your ability to make sound decisions, that's up to you.

But even they understood that that's only provisional on the fact that your mind works more or less normally.

At some point, it might not, right?

So they put me in an emergency room, which means it was somewhat crowded.

You know, there was no privacy on it.

But I did have my iPad and I did have a charger.

And the first thing I did was to open meditations and discourses and the letters of Seneca and remind myself of, you know, what is it that these people are telling me that is so important to me, that is so meaningful to me.

Right now, I'm going through a crisis where I clearly have very little control.

I don't, there's not much I can do here, right?

I'm in an emergency room at the mercy of both whatever is happening to my body and, you know, whatever the doctors and the nurses decide.

There was the anxiety, of course, of not knowing what had happened and maybe a doctor might show up either the same day or a week later and tell me, you know what, you got a, I don't know, brain tumor or something like that, right?

That was certainly a life possibility.

But I decided to

Two things about it.

Number one, mostly cast that thought aside because, well, I don't know.

And until I know, there is nothing I can do about it.

And secondly, from time to time, I, again, pick up my tablet and open my journal.

And I started doing what...

The Stoics refer to it as a premeditatio malorum, which means it's Latin for thinking about bad stuff happening in the future.

The notion is to do it in the way in which Marcus was doing the meditations, analytically, detaching yourself, writing to yourself in the second person.

And so I wrote to myself in the second person, okay, so there is a chance that there is something wrong here, either with your heart or your brain.

So what are you going to do about it?

How are you going to deal with this situation, right?

If the situation, assuming that the situation is, you know, one of the worst case scenarios, are you ready to handle it?

And what are you going to do in terms of handling it, right?

Well, one of the first things you're going to do is to figure out as much as possible what in fact it is.

So listen to your doctors and what they're saying.

Then get a good, reasonable estimate of...

what might happen in the near future, how long that future might be, and then you redirect, you reorganize your life accordingly.

You make the best use possible of that time.

Yes.

You have no idea how many times I got upset about that.

Because to me, this was inconceivable.

I would say to myself, how is this guy possibly not aware of the fact that in the middle of the movie, he's raising his phone and now everybody behind him is looking at his phone instead of the movie.

It's how rude.

How could you be so inconsiderate about that sort of stuff?

And then that will, of course, ruin my whole experience at the movies because, you know, what are you going to do about it?

I mean, sometimes I did go and confront the person, usually fairly nicely.

And I got all sorts of responses from the occasional polite, oh, I'm sorry, I didn't realize it.

To some funny people, you know, telling me off and reacting in a very angry fashion.

I have a right to, you know, do whatever they want with my phone.

No, you don't.

You're not at home.

You're not in your home.

You don't have a right.

So sometimes those things will escalate, not to the point of, you know, physical violence, but certainly of raised voices or, you know, storming off and calling the manager of the movie theater, who usually is impossible to find for whatever reason.

And so there was a number of times when this happened.

And of course, this is a minor thing, right?

I mean, you could reasonably argue, look, man, there's a lot more important things to get upset about.

But it was not just the fact in itself.

It was the inconceivability that somebody would be so clueless or so inconsiderate to actually do that kind of thing.

Oh, yeah.

You know, there are some people apparently who have not realized that we invented these wonderful things called earbuds.

You can put them in your ear and not bother anybody.

And I thought often, you know, when I used to get upset about the subway experience, I thought,

Maybe one of these days I just have to come into the subway with a very large boom box.

And as soon as I hear somebody doing that, turn my own at the highest possible volume to show him what it's going to happen.

You know, as a teaching lesson, not in a vindictive way, but as a teaching lesson.

You see what would happen if everybody were doing that?

I never actually did it, but it's been in the back of my mind for a while.

Marcus says, why do you expect people to be different from what they are?

That's insane.

That's just crazy.

You know that people are in a certain way.

There is a place in the meditation when he says, you know, remember when you get up in the morning and you get out of the door, remind yourself that you will encounter all sorts of inconsiderate people who will do all sorts of things that you don't like.

This is just a fact of life.

Now, you can deal with the situation.

In some cases, you can correct them.

I don't want to give the impression that stoicism is about just laying back and taking it, right?

This is called the danger of doormatism, of turning yourself into a doormat so that everybody walks all over you.

That's not the point.

marcus says explicitly there are two things you can do when somebody's behaving in a way that you disapprove of one is to teach them to explain to them you know look this is problematic because and then failing that you can bear with them you can you can use your ability to uh your patience your ability to withstand things as a result because what else are you going to do right

Those are pretty much your two options.

So you just have to, it's not that the two are incompatible.

Of course, you're going to argue and you're going to try to do things in order to improve the situation.

But if that fails, then you have to accept that, okay, this time reality didn't go my way.

Too bad.

Yep, exactly.

So he's saying, look, there are certain things that inevitably have certain consequences.

if you are in the business of working wood, well, there's going to be sawdust.

So you cannot complain.

You cannot reasonably complain.

You could complain, but it's not reasonable to complain about all the dust in the shop because that's an inevitable byproduct of the fact that you're working wood.

And so similarly, to complain about the fact that some people behave irrationally or inconsiderately or rudely or whatever it is under certain circumstances,

It's like, what, have you never met human beings before?

Don't you know that this is the way it works?

which incidentally doesn't mean that people always do that, right?

Or that they're incorrigible.

So that's why Marcus says, you go and teach them, talk to them, right?

If something bothers you, instead of getting upset and complaining about the world, just do something about it, right?

In another bit of the meditations, he also says, you know, remember that it's really impious not to act on behalf, you know, justly and try to correct injustice.

So this isn't about not doing anything.

It's about a more realistic approach to reality and a less self-centered approach.

Because in a sense, if you complain about the cucumbers and the briars and all that sort of stuff, this is a very self-centered view of reality.

You want the world to always accommodate to your wishes and to your preferences.

But that's insane.

That's an extreme degree of narcissism, which is not healthy.

Oh, yeah.

So the situation was I was supposed to meet my brother in Rome.

You know, Rome is the city where I grew up, so I'm very comfortable navigating everything, including the subway system.

So I get on the subway.

And suddenly I feel this guy right in front of me near the entrance is kind of pushing back very, very hard as if the subway were overcrowded.

But it wasn't overcrowded.

I mean, there was a little bit of people, but not enough to justify that kind of behavior.

So the first thought was, what is this guy doing?

And before I realized what in fact he was doing, it had already happened.

This guy had a friend, an associate behind me who, while I was distracted with the physical pressure of the other one pushing back on me, just...

picked my pocket, right?

So the wallet was gone.

And by the time I realized that that's what was going to happen, it took a fraction of a second, but it was too late.

Already the two were out of the subway, the doors were closing, and that's it.

I was all of a sudden without a wallet.

Now, had this happened years ago, I would have been really upset.

I would have been angry, both of myself, for being so stupid.

It's like, you know, I grew up in this city.

I know that these things happen.

I was in a particularly touristy area of Rome.

So, of course, these things happen.

You know, again...

briars and cucumbers right why why would you expect not not that not to happen um i was angry and myself i was angry at those two people it's like how dare they you know violate my person and my my my property and so on and so forth so i it would have been a normal reaction be upset to be angry uh to be dejected afterwards once you realize what you know the consequences that action etc etc

And to my surprise, instead, the first thing that came up to my mind was, what here is up to you and what is not up to you?

I was like, ah, thank you, Marcus.

So here's the thing.

I sat down.

I put out my phone.

Fortunately, they did not get my phone, my smartphone.

Unfortunately, the Realm Subway has Wi-Fi everywhere, including in tunnels.

So the phone was working perfectly.

So what did I do?

I thought about it for a second.

It's like, okay, let's make a list here.

I immediately contacted via app the credit card companies, blocked the credit cards.

I contacted the DMV and immediately asked for a replacement driver license.

which, by the way, they sent immediately, like a few days later it was in the mail, and they immediately allowed me to download a PDF that functioned as a temporary driver license.

I'm saying this because Americans often complain so much about the DMV.

It's usually the quintessential example of everything that is wrong with bureaucracy.

I don't know what they're talking about.

It was very good.

So I did that.

Then I thought, okay, how much cash did I have there?

Oh, less than $100.

Okay.

Fortunately for me, I can absorb that kind of loss without really much of an impact.

Is there anything else that is left to be done?

No.

So I sat down, I opened, I switched to a different app, I started reading a book.

And a few stops later, I got off and I met my brother.

Now, I told him what happened.

And my brother, of course, said, well...

I don't see you upset.

What's going on here?

You don't seem to be particularly, you know, bothered by this thing.

And I said, would it help?

I solved what I could.

I took care immediately of what I could.

And I told him, guess what?

Now dinner is on you because I have no money.

It worked.

It was a pleasure.

Thanks for having me.