It is too easy to examine an anecdote, and then make grandiose generalizations from it. Isn’t there a dear cost for exploiting such couplings? Doesn’t TANSTAAFL apply inexorably? The first cost is to risk the value of your reputation for credibility. The foremost long term cost may be the opportunity cost in failing to seek more precise knowledge. Today I was with a group that was in danger of reaching consensus on the idea that our language was deteriorating, and the blame lay primarily with youth. Then several stories were shared to show the overwhelming presence of the problem. But then several inputs were added to counter the anecdotes, so we drifted toward a greater probability — that language is constantly changing, sometimes looking distressed or appearing immortal.
How many people today sound like Shakespeare? The thing is that language sounds like whomever is speaking it, and therefore there are billions of manifestations of communication. Just as Shakespeare was unique, so are all humans unique — but the fact likely remains that 99.9% of humans are lesser communicators than Shakespeare was. This is not a sign that language is deteriorating — only that Shakespeare is not still alive. The alternate evidence of his words being with us daily, more than 400 years later, is worth noting. And this is not a sign that language advances at all times.
It was observed that an Internet game, WordScapes, now accepts the word “rad” (short for “radical?”). It is ironic that “radical,” itself, is a mishmash from earlier languages referring to various forms of roots, vegetable that is. Originally, I think it meant fundamental, but now it seems to mean departing from the fundamental.
Well, the main fact is that “rad” means whatever its users (senders and receivers) find practically useful.
If you want to lead a good life, a good rule of thumb is to live a life that is not merely the product of your age. Your life shouldn’t be reducible to the dominant forces and trends of your surrounding culture.
In other words, your life’s footprint shouldn’t be easy for the archaeologists and anthropologists of the future to understand.
Nonconformity is a lifelong task. But there are simple ways to bootstrap uniqueness, break out of your culture’s “zeitgeist”, and make some future historian’s job exceptionally hard.
Listen to music, watch movies, and read books from different ages and people and perspectives. If you have a cultural palate (say for music) that ranges from swing and bossa nova to bluegrass from several different decades, you’re going to be harder to stereotype (when you’re dead) and harder to manipulate (when you’re alive).
Integrate into your life the best customs and manners of the centuries and the cultures of the world. If you’re hosting dinner parties and corresponding via letter in 2019, it’s going to be much harder to place you. You’re also going to have much more interesting interactions and relationships with people.
Live with the best values of the many ages and places of humankind. Embody the heroism of the Norsemen, the hospitality of the Arabs, and the independence of the Americans. Live with the social liberalism of the 21st century and the devoutness of the 11th.
In short, use your mind to follow the best that all of time and human culture has to give you. Find the things that give life.
By absorbing and remixing all of these different influences, you’re going to find yourself making original connections and having more original thoughts. And while this may confuse the historians of the future, it certainly will interest them.
With college classes underway for the fall semester, parents may worry about how their children will navigate campus life, balance academics and social pressures, and find their pathway to a meaningful career. While parents of college students have long shared these common worries, they now confront new concerns.
The number of college students experiencing mental health issues has soared, with survey findings from the Association for University and College Counseling Center Directors suggesting that 41 percent of college students are anxious and 36 percent are depressed. So what is causing this mental health crisis among college-age young people?A 2018 survey by the American College Health Association found that 63 percent of college students reported feeling overwhelming anxiety over the previous year, 42 percent said they felt so depressed it was difficult to function over the previous year, and 12 percent seriously considered suicide. Add to these findings the data showing that the suicide rate for US teenagers and young adults is the highest on record, and parents are right to be worried.
So what is causing this mental health crisis among college-age young people? There are undoubtedly many contributing factors. Greater awareness of mental health issues and more willingness to seek help are positive steps forward that may drive some of the increase in reporting, but there could be other, less favorable explanations, as well.
Too Much Coddling
Some of the emotional turmoil of college students could be linked to a coddled childhood and adolescence that limits young people from developing the resilience necessary to deal with stress, anxiety, and uncertainty. In their book, The Coddling of the American Mind: How Good Intentions and Bad Ideas Are Setting Up a Generation for Failure, Greg Lukianoff and Jonathan Haidt trace some of the increased fragility of today’s college students to padded playgrounds, constant adult supervision and structure, more screen time and less authentic, in-person interaction, and an overall emphasis on safety. They write:
On average, eighteen-year-olds today have spent less time unsupervised and have hit fewer developmental milestones on the path to autonomy (such as getting a job or a driver’s license), compared with eighteen-year-olds in previous generations. (p. 160)
More supervision and less autonomy, combined with social media influences, could be making college students more prone to anxiety and depression in young adulthood. According to Lukianoff and Haidt:
Both depression and anxiety cause changes in cognition, including a tendency to see the world as more dangerous and hostile than it really is. (p. 161)
In other words, the normal stressors of college may be perceived by some of today’s students as disproportionately dreadful.
Campus Victim Culture
A key focus of Lukianoff and Haidt’s book is that the fragility of today’s college students leads them to demand protection and security on campus, including the call for “safe spaces” and “trigger warnings.” Discomfort may be confused with harm, leading more college students to report emotional distress. In his new book, Panic Attack: Young Radicals in the Age of Trump, Robby Soave explores the victim culture on college campuses in greater detail. He explains that on some college campuses, the focus on mental health has reached an extreme.
Soave describes a visit to the University of Arizona campus, where signs such as “Breathe in. Breathe out. You got this,” and “44% of ASU students report having difficulty managing stress,” are ubiquitous and direct students to the college’s mental health services. Soave explains:
People who need help shouldn’t be afraid to ask for it. But at so many campuses, it has begun to feel like mental instability and trauma are the norm—that students are encouraged to see themselves as sick and vulnerable, and so they do. They have fully appropriated the language of mental illness. (p. 495)
Given the trends and statistics on college students’ mental health, it may seem like there is little parents can do to help their college-age children. But a key step parents can take is to shift the narrative of victimhood and helplessness and encourage their grown children to take control of their own happiness and success. Borrowing the language of FEE’s Director of Entrepreneurial Education, T.K. Coleman, parents can help their children to see themselves as the “dominant creative force” in their own lives.
These students can set their own path. They can avoid dwelling on obstacles and instead embrace possibilities. They can find their passion, incubate innovative ideas, and build new enterprises that are personally meaningful and societally valuable. They can see themselves as agents of change in the world rather than victims of it. They can be the Revolution of One, as the following brief video spotlights:
It is a scary time for parents of today’s college students, as this cohort experiences rising rates of mental illness and a prevailing college culture that emphasizes fragility over self-empowerment. Fortunately, parents can encourage their college-age children to be strong, resilient, and focused on being active change agents and value creators in their own lives.
“Here I stand, I can do no other, so help me God. Amen.”
According to some tellings, this is how Protestant Christian reformer Martin Luther responded to demands that he recant positions which the established Church of his time considered heretical.
This is a badass speech, and it’s archetypal in our society. It’s the speech of many martyrs throughout history – people who have chose to accept terrible consequences for their decision to do what’s right.
But it’s technically wrong.
Technically, Martin Luther could very well have done something “other.” He could have recanted. He could have partially recanted. He could have pretended to recant.
And when you pull a page from ML’s book and tell your boss, your parents, your friends, or the Nazi camp guard that you *can’t* do something because it’s against your values/convictions, you’re not being entirely honest either.
“I *can* do no other” is a cop out. You have agency, and you have a choice at all times. If you are going to make a stand for something you believe in, acknowledge that fact.
It may soften the blow for your hearers if you tell them that you *can’t* do what they’re asking you to do. But it almost implies that you *would* if you *could.* If you are making a refusal based on your values, though, there is only one right way to say it:
I love the idea of better and clearer markets in everything.
There already are markets in everything, but most lack clear information flow, have fuzzy incentives, and weak to no liquidity or money prices.
Individual earning potential is no different. There is so much that could be done to better allocate money across time slices to get capital to its highest time value location for individuals. When you need money isn’t always when you have it and vice versa. I’ve blogged before about a world where you can sell shares in yourself and securitize your future potential wealth.
But I want to know who would do it.
I want a marketplace where individuals can share their info and sell shares to one or many investors.
It’s gonna be hard to test the demand. It’s a new category and requires a lot of comfort with the idea, not to mention some parameters and assurances that legal issues won’t kill it. How to test quickly and easily if there are enough people who’d try it on both sides of the market?
Today I finished reading The Odyssey, that complex, brilliant, violent, old, relevant epic poem about the journey home of Greek hero Odysseus.
I have many thoughts about this book (“why is the ending so abrupt?” “Wow, Odysseus is wily and violent.” “These feast descriptions make me hungry.” “Athena is one super-cool lady.”) here at the ending, but one scene in particular stands out.
(READ NO FURTHER IF YOU DON’T WANT TO HAVE THE STORY SPOILED.)
Odysseus and his son Telemachus, having slain the abusive suitors of Odysseus’s wife Penelope, flee Odysseus’s home in Ithaca and come to the home of his father, Laertes. Laertes has missed and then mourned his son for 20 years, so the reunion is one of the most touching of this book of reunions.
Later, when some men of Ithaca come in pursuit of Odysseus (wanting to avenge their fallen sons and brothers), all three generations of Greek heroes suit up for battle: Odysseus, Telemachus, even old Laertes. A friendly banter of bravado strikes up as Telemachus and Odysseus prepare for battle, prompting Laertes to celebrate:
“What a day for me, dear gods! What joy-
My son and my grandson vying over courage!”
Then the goddess Athena grants Laertes strength and skill beyond his age and he:
“. . . Lifted a mighty prayer to mighty Zeus’s daughter
brandished his spear a moment, winged it fast
and hit Eupithes. . .”
Laertes, after 20 years of waiting and many years of decrepitude and aging, comes back into his own (even if briefly) and fights alongside his son and grandson in the final battle of the story.
It is a beautiful thing when three generations of men can experience their manhood together. We see in this scene something that must have been especially valued and especially rare in the ancient world. Even if the violence is not so attractive now, the cooperation of three generations is still a magnificent thing.
Laertes of course makes me think of my own grandfather, who would have turned 92 yesterday. I did have the chance to let him see me come into manhood, but I do wish that we could have been men together: him, my father, and me. We would have been a formidable team, not fighting vengeful Greeks but certainly in making things grow, keeping up our farm, and taking care of others in our lives with our full energies and powers.
I hope that my father lives well enough to work alongside me and his grandson(s) one day. This was a fitting ending to The Odyssey and a fitting plot point to any good life of men.