A home feeling and 2 to 4 months to travel around the world every year. I hope I will share with you our journey one day. Until then, thank you for reading, and go live your life as it is your only one! Sign in. Get started. Captain Fantastic: Is it the spark we need to reset our life. Alexandre Wanlin Follow. Never heard of this movie? Let me summarize it for you : Ben is Captain Fantastic.
For him, changing their way of living would be able to save her… Beyond this family story , Captain Fantastic offers an alternative way of life to improve the actual one. He is making some criticism about our way of life: Educational systems Capitalism Overconsumption Meaningless jobs and activities Who has never felt trapped in a their everyday life?
Have you ever had that feeling of living in a hamster wheel?
Running day after day to pay the bills, but to what purpose? It makes me take a step back, stop for a minute, look around and ask myself: Where am I going? Where is time for travelling with no goal, you travel and you wander? Where are the nights of philosophical debates? When do we start to grow? When do we start planting our own vegetables, to take back the control of what we eat? Because we know the answer.
What a brutal truth! Captain Fantastic is a great movie. The good side is we could : Socialize Spend time with others people our extended family Contribute to local activities, etc. Personally, I have a project, a big idea… I will take a risk but I have no clue if it is the good one. How to be happy in this world? What can I do if I have the feeling to live in a hamster wheel?
How to get out of the mechanical life? How to take back the helm of my life? What do I need to be happy? Geographical freedom. We have one year to decide where we are going to start this new adventure… Okinawa and Philippines Those countries are on the top of our list. Before that… It would be great to spend some time in Norway or Finland. A new try out for the family!
I should consider my adult life as important as the life of my kid. Try out! At this point, you ask yourself: How will they make money during those adventures? You are right! The Writing Cooperative A writing community and publication focused on helping each other write better. Thanks to Jessica Jungton. Entrepreneur, athlete, globetrotter, and web editor. I love to share my passions and ideas.
The Writing Cooperative Follow. He observed that the virtues always aim for balance and avoid the extremes of the vices. Aristotle studied the virtues and the vices in his Nicomachean Ethics. It was a book based on experience and observation, not conjecture, about the kind of happiness that was possible for human beings. Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something that can never be out of date. By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no true virtue as these too are relative.
On Facebook and other forms of social media, therefore, you signal your so-called virtue, telling everyone how tolerant, open and compassionate you are, and wait for likes to accumulate. Virtue signalling is not virtue. Virtue signalling is, quite possibly, our commonest vice. Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
To put this in modern terms, it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy. Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative.
The state of Order is typically portrayed, symbolically—imaginatively—as masculine. Chaos, by contrast, is where—or when—something unexpected happens. Chaos emerges, in trivial form, when you tell a joke at a party with people you think you know and a silent and embarrassing chill falls over the gathering. Chaos is what emerges more catastrophically when you suddenly find yourself without employment, or are betrayed by a lover. Order and chaos are the yang and yin of the famous Taoist symbol: two serpents, head to tail.
Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos. For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism.
It is possible, instead, to find sufficient meaning in individual consciousness and experience. How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path.
I hope that these rules and their accompanying essays will help people understand what they already know: thatthe soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
The poor and stressed always die first, and in greater numbers. They are also much more susceptible to non-infectious diseases, such as cancer, diabetes and heart disease. When the aristocracy catches a cold, as it is said, the working class dies of pneumonia. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost. A lobster with high levels of serotonin and low levels of octopamine is a cocky, strutting sort of shellfish, much less likely to back down when challenged.
The opposite neurochemical configuration, a high ratio of octopamine to serotonin, produces a defeated-looking, scrunched-up, inhibited, drooping, skulking sort of lobster, very likely to hang around street corners, and to vanish at the first hint of trouble. Even the most brutal chimp despot can be taken down, after all, by two opponents, each three-quarters as mean.
The political ploy of baby-kissing is literally millions of years old. The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male. We the sovereign we, the we that has been around since the beginning of life have lived in a dominance hierarchy for a long, long time.
We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees. The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental. It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
This is why, when we are defeated, we act very much like lobsters who have lost a fight. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts, needs to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary.
The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity. This can be perceived most clearly in the case of small children, who are delightful and comical and playful when their sleeping and eating schedules are stable, and horrible and whiny and nasty when they are not.
Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day? If the answer is no, fixing that is the first thing I recommend. The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken no simple carbohydrates, no sugars, as they are digested too rapidly, and produce a blood-sugar spike and rapid dip.
I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast. There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome.
Then they withdraw more. In this manner, depression spirals and amplifies. People, like lobsters, size each other up, partly in consequence of stance. If you present yourself as defeated, then people will react to you as if you are losing. If you start to straighten up, then people will look at and treat you differently. To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality it means acting to please God, in the ancient language.
So, attend carefully to your posture. Quit drooping and hunching around.
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Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence. People are better at filling and properly administering prescription medication to their pets than to themselves.
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In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third as there are three is the process that mediates between the two, which appears identical to what modern people call consciousness.
It is our eternal subjugation to the first two that makes us doubt the validity of existence—that makes us throw up our hands in despair, and fail to care for ourselves properly. It is proper understanding of the third that allows us the only real way out.
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Our categories are far older than our species. Our most basic category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and begun to interpret everything through its. Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness. We eternally inhabit order, surrounded by chaos.
We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. This is the great Freudian Oedipal nightmare. It is far better to render Beings in your care competent than to protect them. How could the nature of man ever reach its full potential without challenge and danger? How dull and contemptible would we become if there was no longer reason to pay attention?
Lynn Isbell, professor of anthropology and animal behaviour at the University of California, has suggested that the stunningly acute vision almost uniquely possessed by human beings was an adaptation forced on us tens of millions of years ago by the necessity of detecting and avoiding the terrible danger of snakes, with whom our ancestors….
Unlike us, predators have no comprehension of their fundamental weakness, their fundamental vulnerability, their own subjugation to pain and death. But we know exactly how and where we can be hurt, and why. That is as good a definition as any of self-consciousness. We are aware of our own defencelessness, finitude and mortality. We can feel pain, and self-disgust, and shame, and horror, and we know it. We know what makes us suffer. We know how dread and pain can be inflicted on us—and that means we know exactly how to inflict it on others. We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited.
And no one understands the darkness of the individual better than the individual himself. Who, then, when ill, is going to be fully committed to his own care? If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for. We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
There are so many ways that things can fall apart, or fail to work altogether, and it is always wounded people who are holding it together. To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. You could help direct the world, on its careening trajectory, a bit more toward Heaven and a bit more away from Hell. Once having understood Hell, researched it, so to speak—particularly your own individual Hell—you could decide against going there or creating that.
You could aim elsewhere. You could, in fact, devote your life to this. The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability. Down is a lot easier than up. Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past and, by implication, in the present and future, as well.
In this manner, you strip him or her of all power. Rogers believed it was impossible to convince someone to change for the better. The desire to improve was, instead, the precondition for progress. They did not want my help. They were forced to seek it.
It did not work. It was a travesty. You should choose people who want things to be better, not worse. When you dare aspire upward, you reveal the inadequacy of the present and the promise of the future. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person. Have some humility. Have some courage. Use your judgment, and protect yourself from too-uncritical compassion and pity. No matter how good you are at something, or how you rank your accomplishments,there is someone out there who makes you look incompetent. The proper response to that statement is not, Well, then, everything is meaningless.
Talking yourself into irrelevance is not a profound critique of Being. To begin with, there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—games that match your talents, involve you productively with other people, and sustain and even improve themselves across time. You have a career and friends and family members and personal projects and artistic endeavors and athletic pursuits. You might object: I should be winning at everything! Should victory in the present always take precedence over trajectory across time?
What do you do to avoid conflict, necessary though it may be? What are you inclined to lie about, assuming that the truth might be intolerable? What do you fake? Even when satisfied, temporarily, we remain curious. We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all.
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The future is like the past. The past is fixed, but the future—it could be better. It could be better, some precise amount—the amount that can be achieved, perhaps, in a day, with some minimal engagement. How would I feel if somebody did it to me? Deep down how do I feel about it? How will I feel about myself later if I do it? What would adults I respect say about it?
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What made Rhonda and Fiona change their minds about keeping the money? How did you decide what to do? How often do you think about whether something is right or wrong before you decide to do it? What would happen if nobody cared about doing the right thing? How do you know when something you might do is right or wrong?
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To find teaching guides on related topics for this and other grade levels click here. Have the class brainstorm ways to tell whether or not something is the right thing to do. List their ideas on the board. Compare their list with the one on the opposite page. Divide the class into small groups. Give each group one of the following situations to role play. In each role play half the group wants to do the wrong thing and the other half wants to do the right thing.
Each half tries to give strong reasons for their side. Discuss the results in class.