The Daily Stoic - Make Good Trouble | Right Thing, Right Now Excerpt
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Welcome to the weekend edition of the Daily Stoic Podcast.
On Sundays we take a deeper dive into these ancient topics with excerpts from the Stoic texts, audio books that we like here or recommend here at Daily Stoic,
and other long-form wisdom that you can chew on on this relaxing weekend.
We hope this helps shape your understanding of this philosophy,
and most importantly, that you're able to apply it to your actual life.
Thank you for listening.
Hey, it's Ryan. Welcome to another episode of the Daily Stoic Podcast.
We've talked about this a bunch,
but there is this perception
because stoicism is about acceptance or ascent
as the word they often used implies.
It's this idea of, hey, this is into my control, go as the word they often used implies.
It's this idea of, hey, this isn't in my control,
go with the flow, right?
Living in accordance with nature.
And nature isn't fair, it's unjust,
there's evil out there, right?
So people take that to mean that the Stoics accept
or tolerate the status quo.
Well, the history of Stoicism doesn't bear this out at all
as I talk a lot about in lives of the Stoics.
The Stoics were incredibly disruptive.
Like, why do you think Mussonius Rufus was exiled four times?
It's not because he was a go along to get along kind of way.
Epictetus is exiled because the emperor at that time
is so frustrated with the Stoics specifically
that he just banishes all the philosophers from Rome.
There's a group of Stoics that basically stretch from,
you know, Nero on down,
that are known as the Stoic opposition.
That's what a thorn in the side they were of the powers
that the Cato most famously is willing to give his life
to resist Caesar becoming the emperor.
And then Brutus and Cato's daughter, Portia,
make a pretty big stand against this. So the idea is that the Stokes were often getting themselves
in trouble. Agrippinus inherits from his father, we hear from one ancient historian,
a hereditary hatred of emperors. So the Stokes were troublemakers. And that's what I wanted to talk
about in today's episode.
This is one of my favorite chapters in Right Thing Right Now.
It's the new book on this Stoic virtue of justice.
And it's somewhere where courage and justice come together.
So you have this idea of what's right, what's important.
And then maybe that's not what the law is,
or that's not what the conventional belief is,
or that's not what everyone else is doing.
And so are you willing to cause trouble, disrupt, be a thorn in
the side of the powers that be in objection or defiance of
something that you believe is wrong?
And that's what I talk about in this chapter.
It's called make good trouble.
Good trouble being a phrase from the great John Lewis, which he said
was inspired by the example of Rosa Parks,
all of which I get into in the chapter.
So I'll leave you this.
This is the audio book.
I recorded that at the Painted Porch Studios there
in Bastrop.
I'm recording this in my closet
before I head out on book tour.
By the time you're listening to this,
I think Right Thing Right Now will be out.
We're still honoring the pre-order bonuses though.
You can grab that at dailystoic.com slash justice.
We may have some of the signed first editions left.
We may have some of the manuscript pages left.
I don't know, but grab those as fast as you can.
But if you want to listen to the audio book,
which of course this is an excerpt from,
you can grab that on Audible or iBooks or Libby,
wherever you check them out from your local library.
The audio book is there and I hope you like it.
I'm so proud of this book.
This is one of the chapters I knew from the beginning
I wanted to write because it's such an important
and under explored part of Stoicism.
And I hope you get out there and make good trouble
for some good causes.
And I hope you like the new book.
Make good trouble. Arthur Ashe was one of the world's best behaved athletes.
While other tennis players threw fits and had affairs,
while they broke rackets and drove fancy cars,
he was self-contained
and dignified. They chased money. He went to West Point and served his country. They
were driven. He was disciplined." It's not that he was passive or apolitical. It was
simply that he had learned from his father's example not to let his emotions get the best
of him, to work quietly but firmly on his goals without
drawing unnecessary attention to himself.
So you can imagine Asch's father's surprise in January 1985 when Arthur called him to
say, Daddy, I want you to know I'm probably going to get arrested tomorrow in Washington.
In an instant, his father knew that this was about apartheid, a cause that their family,
having lived in segregated Virginia, knew personally.
Well, son, he said, South Africa's an awful long way from us here, but if you think you
have to do it, then I guess you have to do it.
I have to do it, Daddy, Arthur replied.
The next day, Ash, the Wimbledon, Australian Open and US Open champion and captain of the
US Davis Cup team, was arrested alongside nearly 50 public school teachers in front
of the South African embassy.
It surprised his fans and upset his sponsors.
So it goes.
Most justice is inherently disruptive.
It means challenging how things are.
It means upsetting people.
It means challenging how things are. It means upsetting people. It means taking risks.
It means saying things that are impolite, unpleasant, and even offensive.
But when you know how the other half lives, when you know there is preventable suffering or state-sanctioned
injustice out there, well, you don't care as much about niceties anymore. As a young man,
John Lewis saw the same signs that still existed when Arthur Ashe was a boy.
The ones that said whites and colored.
Signs that separated the world.
Signs that were tinged with the implicit threat of deadly violence.
When he would ask his parents and grandparents what these signs meant, they would tell him
that's the way it is.
Don't get in trouble.
Don't upset the order of things.
It's not safe.
It's not worth it.
But then Rosa Parks came along.
With incredible courage and discipline, she challenged those signs, doing what she thought
was right.
Years later, Lewis would explain how her example had inspired him to get in what I call good
trouble, necessary trouble.
For the rest of his life, John Lewis kept getting in good trouble. For the rest of his life, John Lewis kept getting in good trouble. He was arrested
something like 45 times, including five times while he was in Congress. In 2009, at almost
70, he was arrested by the Secret Service in a protest against the genocide in Darfur.
It would be wonderful if this kind of disruption didn't need to happen, if following the law
and being on our best behavior was synonymous with doing the right thing.
But that's just not how the world works.
Certainly, that's not how history has unfolded.
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The pursuit of justice rarely involves respecting the status quo.
How could it?
If injustice exists, then by definition you must reject the status quo in order to address
it.
When Nietzsche described the philosopher's war against convention as one of knives, he
was also describing perfectly the reality of the activist. It is a brutal fight,
an up-close and personal one. People will get hurt. Things will be cut to ribbons. It
means you throw yourself into the spokes, put yourself in front of the tanks, be the
squeaky wheel, the one who won't shut up, the one who repeats the truth that people
don't want to hear. Who do you do this for? You do it for the little guy. You do it for the people who can't do it for themselves.
You do it for what is right.
No woman has ever so comforted the distressed
or distressed the comfortable,
Claire Booth Lucy would say of Eleanor Roosevelt.
Jesus and Gandhi are two men for whom the same
could be said and it should not surprise us
that they both had reputations as agitators
too. Like Ash, they had a choice to make. Did they hate the injustice more than they
loved decorum?
Yeah, we want and need allies, but we can't be paralyzed at the thought of creating enemies.
Larry Kramer, an award-winning playwright and gay rights activist who was relentless
in raising awareness about the HIV and AIDS epidemic.
He didn't always get the balance right, notoriously alienating
many of his friends.
But look, his job in that crisis was to wake people up.
And the stakes were high.
That required dispensing with some niceties.
You're all going to be dead in five years.
Every one of you fuckers, Larry Kramer told the gay community
point blank as AIDS began to ravage their ranks.
How about doing something about it?
Why just line up for the cattle cars?
Why don't you go out and make some fucking history, he said.
And that's exactly what his group act up did.
Like the suffragettes, they disrupted public events and heckled politicians.
They dumped the ashes of aides casualties on the White House lawn.
They wrapped the home of a homophobic U.S. Senator in a giant condom.
They stormed the New York Stock Exchange and St. Patrick's Cathedral.
They shut down the FDA in protest.
A couple of years later, disability activists used a similar playbook with their harrowing
Capitol crawl, where they ditched their wheelchairs and crutches
and crawled up the steps of the US Capitol
to demonstrate the barriers they faced in daily life.
How could lawmakers not respond to that?
This kind of publicity is a compelling form
of communication, a way of forcing leaders and the public
to see how the other half lives.
It creates pressure, and the pressure leads to meetings and policy changes.
And when authorities react poorly or worse overreact, the ACT UP protesters were arrested
countless times and only further undermines their moral authority.
Good trouble does good work for good causes.
Sure, there are consequences for causing trouble. The jails that activists are
thrown in, particularly the ones known to the suffragettes and civil rights protesters,
were not pleasant places. They were dangerous hellholes. Nor did all the activists live to be
vindicated and recognized for their service, as Lewis and others did. But there is a stain
in doing nothing, too. Larry Kramer saw something. He knew something.
He refused to be silent about it. He insisted on saying something until people heard him. And had
more doctors and administrators and politicians been willing to listen sooner, thousands of innocent
people, including Arthur Ashe, might still be with us. We need more people to cause more trouble.
Florence Nightingale caused plenty of good trouble,
but where was her activism against war itself,
against colonialism itself?
James Stockdale put incredible pressure on his captors,
but given what he himself had witnessed
in the Gulf of Tonkin,
what kind of pressure might he have applied
on the Nixon administration
for the final two years
of the war after he returned home?
In the end, we are more likely to judge or be judged
for trouble that wasn't caused than trouble that was.
Don't just go along.
Don't give the status quo more respect than it deserves.
Fight, fight to help, fight to make things better.
The goal is not to be liked. The goal is justice.
Like Arthur Ashe, the great Bill Russell chose to be difficult. Playing in an almost all-white
game in the 1950s and 60s, he chose to ask questions. He staged protests. He chose confrontation.
It wasn't always understood. It didn't always make a difference. But, as he said, it's
far better to accept the disputes of the world, harassments the arguments the tensions the slander the violence than
to ignore them then to be the tender turtle on the sidelines men who ask have
always succeeded he said or been followed by men who have succeeded which
will you be what trouble will you seek what good trouble will you seek? What good trouble will you make?
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