How can fear be used as a tool to manipulate others? How do those in positions of power, past, and present, effectively use fear to control certain aspects of society?

Transcript: https://academyofideas.com/2015/11/fear-and-social-control/

JP Sears, Awaken with JP: https://youtu.be/QcUAG6t5aN8

Academy of Ideas, Fear & Social Control: https://youtu.be/w_ybzC2wP7Q

While so many people are eager to express, and act on, their fear and anxiety at this time, what about working to strengthen ourselves both inside and out? To build our toughness and resistance as much as possible?

http://www.thestoicmom.com/stoicism-parenting-and-modern-life/seeking-wisdom-in-a-pandemic

https://modernstoicism.com/a-roundup-of-resources-on-stoicism-and-covid-19/

There is always a countermove, always a way through, a path is always there for those willing to look for it then take it.

Who decides what's essential? Who are the arbiters of truth and morality? How long do we put the needs of the few before the needs of the many?

In this episode of the podcast, Marcus Aurelius and Aesop on hatred and reconciliation.

In this episode of the podcast, encouragement from Admiral William McRaven to never, ever quit.

Donavon Riley reads Marcus Aurelius' Meditations and Aesop's Fables and discusses honesty and the friendship of wolves.

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The rotten pretense of the man who says, 'I prefer to be honest with you'! What are you on about, man! No need for this preface - the reality will show. It should be written on your forehead, immediately clear in the tone of your voice and the light of your eyes, just as the loved one can immediately read all in the glance of his lover. In short, the good and honest man should have the same effect as the unwashed - anyone close by as he passes detects the aura, willy-nilly, at once. Calculated honesty is a stiletto. There is nothing more degrading than the friendship of wolves: avoid that above all. The good, honest, kindly man has it in his eyes, and you cannot mistake him.

Marcus Aurelius, Meditations 11.15

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The wolves said to the dogs: 'Why, when you are so like us in all respects, don't we come to some brotherly understanding? For there is no difference between us except our ways of thinking. We live in freedom; you submit and are enslaved by man and endure his blows. You wear collars and you watch over their flocks, and when your masters eat, all they throw to you are some bones. But take our word for it, if you hand over the flocks to us we can all club together and gorge our appetites jointly.'

The dogs were sympathetic to this proposal, so the wolves, making their way inside the sheepfold, tore the dogs to pieces.

Aesop's Fables, "The Dogs Reconciled with the Wolves," or, "The Wolves and the Sheepdog"

Donavon Riley reads Marcus Aurelius' Meditations and discusses how failing to exercise self-discipline can help us become better at self-discipline.

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Marcus Aurelius, Meditations Book 5

“At dawn, when you have trouble getting out of bed, tell yourself: ‘I have to go to work—as a human being. What do I have to complain of, if I’m going to do what I was born for—the things I was brought into the world to do? Or is this what I was created for? To huddle under the blankets and stay warm?

‘—But it’s nicer here…’

So you were born to feel ‘nice’? Instead of doing things and experiencing them? Don’t you see the plants, the birds, the ants and spiders and bees going about their individual tasks, putting the world in order, as best they can? And you’re not willing to do your job as a human being? Why aren’t you running to do what your nature demands?

‘—But we have to sleep sometime…’

Agreed. But nature set a limit on that—as it did on eating and drinking. And you’re over the limit. You’ve had more than enough of that. But not of working. There you’re still below your quota. You don’t love yourself enough. Or you’d love your nature too, and what it demands of you. People who love what they do wear themselves down doing it, they even forget to wash or eat.

Do you have less respect for your own nature than the engraver does for engraving, the dancer for dance, the miser for money or the social climber for status? When they’re really possessed by what they do, they’d rather stop eating and sleeping than give up practicing their arts.”

Donavon Riley reads and discusses Marcus Aurelius' Meditations and Aesop's fables. In this episode, what is the value in moderation?

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If you find in human life anything better than justice, truth, temperance, fortitude, and, in a word, anything better than your own mind's self-satisfaction in the things which it enables you to do according to right reason, and in the condition that is assigned to you without your own choice—if, I say, you see anything better than this, turn to it with all your soul, and enjoy that which you have found to be the best.

But if nothing appears to be better than the deity which is planted in you, which has subjected to itself all your appetites, and carefully examines all the impressions, and, as Socrates said, has detached itself from the persuasions of sense, and has submitted itself to the gods, and cares for mankind—if you find everything else smaller and of less value than this, give place to nothing else, for if you do once diverge and incline to it, you will no longer without distraction be able to give the preference to that good thing which is your proper possession and your own.

For it is not right that anything of any other kind, such as praise from the many, or power, or enjoyment of pleasure, should come into competition with that which is rationally and politically or practically good. All these things, even though they may seem to adapt themselves to the better things in a small degree, obtain the superiority all at once, and carry us away.

But to you, I say, simply and freely choose the better, and hold to it. But that which is useful is the better. Well then, if it is useful to you as a rational being, keep to it. But if it is only useful to you like an animal, say so, and maintain your judgment without arrogance. Only take care that you make the inquiry by a sure method.

—Marcus Aurelius, Meditations, Book 3 (tr Long)

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A Dog, to whom the butcher had thrown a bone, was hurrying home with his prize as fast as he could go. As he crossed a narrow footbridge, he happened to look down and saw himself reflected in the quiet water as if in a mirror. But the greedy Dog thought he saw a real Dog carrying a bone much bigger than his own.

If he had stopped to think he would have known better. But instead of thinking, he dropped his bone and sprang at the Dog in the river, only to find himself swimming for dear life to reach the shore. At last, he managed to scramble out, and as he stood sadly thinking about the good bone he had lost, he realized what a stupid Dog he had been.

Donavon Riley reads a reflection by Mia Kang and discusses self-care, depression, and embracing life's dichotomies.