Basketball coach Jim Valvano died on this day in 1993, after an inspiring fight with cancer ("Never give up") that engaged millions of people who weren't even basketball fans.
"Be a dreamer," Valvano said. "If you don't know how to dream, you're dead."
To find out about the Jimmy V Foundation for Cancer Research, Go here:
In every
culture we know of, says Massimo Pigliucci, the question of how to live is
central, but the ultimate question is: “how do we best prepare to die?”
Pigliucci is
a professor of philosophy and the co-editor of a book with the catchy title
“Philosophy of Pseudoscience: Reconsidering the Demarcation Problem.” (He
needed a co-editor to help him tote the cumbersome words around.) But we won’t
hold that against him, necessarily. He is a practicing Stoic, and in an op-ed
in the New York Times he explains
what that entails.
“Practicing
Stoicism is not really that different from, say, practicing Buddhism (or even
certain forms of modern Christianity),” Pigliucci says. “It is a mix of
reflecting on theoretical precepts, reading inspirational texts, and engaging
in meditation, mindfulness, and the like.” Like, wow.
Stoicism has
a fair number of followers, Pigliucci says. Thousands of people participated in
a Stoic Week event in Exeter, England. (No joy buzzers or water balloons
allowed, presumably.)
Stoicism
came out of ancient Greece, jostled with a multitude of other “schools” of
thought, and was eventually subsumed by Christianity. One of its core
principles was put into words by Epictecus, one of its important early
adherents:
“What, then,
is to be done? To make the best of what is in our power, and take the rest as
it naturally happens.”
As a
prescription for looking death straight in the eyes this is okay, but rather
uninspiring. What about raging, raging against the dying of the light? No, that
would be unseemly, as Seneca, another of Stoicism’s founders, saw it.
“’We are
dying every day,’ he (Seneca) wrote to his friend Marcia in consolation for the
death of her son,” Pigliucci recounts Some consolation! (Seneca himself, who
was forced to commit suicide by the emperor Nero, told his family he was
leaving them, in lieu of any worthless possessions, “the example of a virtuous
life,” and as he was bleeding to death he summoned his secretaries to take down
one last speech.)
Pigliucci
describes a Stoic exercise he regularly practices. The “premeditatio malorum”
is just what it sounds like: one imagines something horrible happening to one’s
self, and then strives to see it as a “dispreferred indifferent,” meaning, in
Pigliucci’s words, “that it would be better if it didn’t happen, but that it
would nonetheless not affect one’s worth and moral value.”
As a
consolation for the inevitability of death, this won’t do at all. In effect, in
says: if we can’t be happy, let us at least be good.
Pigliucci
wraps up his essay on a note of, not exactly Stoicism, but closer to frivolity:
“In the end,
of course, Stoicism is simply another path some people can try out in order to
develop a more or less coherent view of the world, of who they are, and of how
they fit in the broader scheme of things.”
So try it
out, by all means. We’re dying to see how it works.
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