In his introduction to his own translation of Meditations, Gregory Hays observes about philosophy in the time of Marcus Aurelius,
Ancient philosophy certainly had its academic side. Athens and other large cities had publicly financed chairs of philosophy, and professional philosophers taught, argued, and wrote, as they do today. But philosophy also had a more practical dimension. It was not merely a subject to write or argue about, but one that was expected to provide a ‘design for living’—a set of rules to live one’s life by. This was a need not met by ancient religion, which privileged ritual over doctrine and provided little in the way of moral and ethical guidelines. Nor did anyone expect it to. That was what philosophy was for.
Is this true? Did the myths that Edith Hamilton describes in Mythology do so little to inform the daily habits of individuals? It does seem as if individuals had less say in how they spent their time. Maybe there was less need for instruction?
I’ve always wondered whether its monotheism was the innovation that made Judaism so fertile in the West. In light of Hays’s observation, was Judaism’s unique trick to intertwine the myths and rituals of religion with a set of detailed instructions, and a clever set of reasons to follow them?
I was away from work for two weeks. One week of kata training, and one with the family. I had four objectives:
|x||Spend a lot of time with my mom.|
|x||See my friend Val twice.|
|x||See my grandfather twice.|
|x||Do rituals every morning and evening.|
It’s the last one I’m interested in here. I kept it easily enough in the hotel, and while staying with my mom. Meditate for ten minutes, read some Epictetus, do The Founder, write a few sentences. Before going to bed, review any notes I had written on scraps of paper and put in my pockets, and picture getting up the next morning.
Driving to the Philadelphia airport was tricky. Sudden and heavy snow. Flights delayed. I got out of Philly a few hours late, not in time to make the connecting flight in St. Louis to Tulsa. But there was a flight the next morning at 06:55. The flight landed in St. Louis around 11:00, so I wasn’t going to leave the terminal and go to a hotel.
I wandered around the terminal. Sat on a rocking chair, listened to the warning that the moving walkway was coming to an end. Read part of a New Yorker article about Jim Simons and texted Brit to tell her that there was an article about Estonia. Read an article on my phone about how to sleep in an airport terminal, and one about Mehran Karimi Nasseri, the “Iranian refugee who lived in the departure lounge of Terminal One in Charles de Gaulle Airport from 26 August 1988 until July 2006….”
When I got up the next morning, I wondered what I should do. I thought of my rituals, and it seemed that I wouldn’t do that. But then I recalled that, wandering around the night before, I had passed an airport chapel. Of course I hesitated. Then I thought about Epictetus. Was he wrong? Should we maintain only a casual attitude toward our rituals? Are consistent, deliberately chosen habits conducive to mental health? Is BJ Fogg‘s research on Tiny Habits wrong? Do we not abandon ourselves, and make the world seem a little less reliable, each time we fail to follow through on our own intentions?
I didn’t know how to perform my rituals in the airport chapel, so I asked myself how I should walk there. I figured that out. Then I figured out how to open the door, etc.