금욕주의 해독제: 미래에 대해 덜 걱정하는 방법

### 금욕주의의 지혜: 미래에 대한 걱정을 멈추는 방법
* 😨 미래에 대해 걱정하는 것은 흔한 일이지만, 이는 궁극적으로 **불가능한 미래를 통제하려는 인간의 욕망**에서 비롯된 것입니다.
* 🧘 스토아학파는 **우리가 통제할 수 없는 것에 집중하는 것은 쓸데없는 일**이며 두려움과 불안으로 이어진다고 믿었습니다.
* 📜 "에픽테토스에 따르면, 우리는 우리의 힘으로 할 수 있는 일에만 집중하고 **우리의 힘으로 할 수 없는 일은 경멸의 대상으로** 여겨야 합니다."
* 🤔 방해받지 않는 마음이라는 스토아적 이상은 달성하기 어렵지만, **걱정을 덜 하는 것만으로도 발전**한 것으로 간주됩니다.
* 🛡 세네카는 미래에 대한 재앙적인 생각에 빠지지 않기 위한 방법으로 **신중할 것**을 제안했습니다.
* 👀 에픽테토스는 사물을 명확하게 보고 그것이 진정으로 걱정할 가치가 있는지 평가하라고 조언했습니다.
* 🎁 스토아학파에 따르면 진정한 자유와 만족은 **행복을 외부 환경에 의존하지 않는 데서** 비롯됩니다.

스토아 철학에서 강조하는 것처럼 미래에 대한 걱정, 특히 통제할 수 없는 것에 대한 걱정은 쓸데없고 내면의 평화에 해롭습니다.

Even though we can’t control the future, 
we’re worrying ourselves sick because of it. This could be because we don’t control the 
future. And this lack of control is the reason it frightens us. Or, we think we can control it 
by ‘thinking about it’ or perhaps by praying to deities… just to discover that the future 
remains unpredictable despite our efforts. The ancient Stoics aimed to embrace 
the unpredictability of the future and many other things that are not 
within the individual’s control. Things that are not up to us should not be 
our focus; we ultimately cannot determine their trajectories: trying to is a waste of time 
and generates fear and anxiety. These passions, as the Stoics would call them, are detrimental 
to one’s tranquility of mind. We don’t want to spend our precious time worrying about the next 
thing, do we? Yet, many people find themselves in

this dreadful state of continual worry, even about the most minor and unimportant things. According to Epictetus, for example, we should exclusively focus on things in our power and treat things that are not in our power with contempt. Even things we’d consider significant enough to spend our mental energy on aren’t worthy of our worries. If we’d only mind our own actions, thoughts, opinions, and pursuits, then things outside of them will not be of our concern, and thus we’ll not worry about them or anticipate them with fear; they’ll just come and go; like bouts of rain or ocean waves, and we’ll maintain inner peace despite them. It sounds so easy and logical, but most people will attest that this Stoic ‘ideal’ of the unperturbed mind is difficult and maybe almost impossible to attain. But no worries: even a little bit of progress – a little less

worrying – most consider a welcome improvement.
So, how can we stop worrying about things not in our control – especially if it’s all we do?
Luckily, in their writings, the Stoics left us some valuable antidotes that could help us worry less in a universe out of control. By the way, you’ll find more Stoic wisdom in this book - Stoicism for Inner Peace - which contains my collected works on remaining calm and focused in these challenging times. You’ll find a link in the description. (1) Being prudent We could see the act of worrying as a form of indulging. Worriers wallow in their many thoughts about the future, all of them stories created by themselves. As if it were our favorite television show or video game, we choose to entertain ourselves with these fantasies and keep them coming to occupy our minds.
But according to the Stoic politician and author

Seneca the Younger, doing so is not a good way to live. He argued that many times, the mind creates false shapes out of what our senses perceive, making reality worse than it is. He stated: The mind at times fashions for itself false shapes of evil when there are no signs that point to any evil; it twists into the worst construction some word of doubtful meaning; or it fancies some personal grudge to be more serious than it really is, considering not how angry the enemy is, but to what lengths he may go if he is angry. End quote. These fantasies may seem useful, as we believe we can use them for anticipating the future. But by occupying our minds with all these imaginations and speculations, we might cause unnecessary suffering for ourselves and others. Panic is contagious. And so, if we spread doom and gloom, others will follow. For example, we see a group of men approaching in the distance. We don’t know these men;

we don’t know where they’re from or what 
their intentions are. Triggered by the sight of these men, we now come up with the 
wildest fantasies: they are coming to get us, they’ll probably kidnap us, and then beat 
us up, torture us using the most brutal methods. And with shaking hands and trembling 
legs, and while the sweat is pouring off us, we tell others that our lives are over. 
Everyone starts panicking. But after a while, even though they’re scary looking, these men 
simply pass us by. Some even greet us. So, bottom line: nothing terrible happened.
More often than not, our fantasies about the future will not come to fruition. They don’t 
exist outside of our minds. Yet, many people spend every waking hour creating and entertaining these 
fantasies nonetheless. But, as Seneca stated: “..life is not worth living, and 
there is no limit to our sorrows,

if we indulge our fears to the greatest possible extent; in this matter, let prudence help you, and contemn with a resolute spirit even when it is in plain sight.” End quote. So, Seneca offers us a solution we can use to buttress ourselves against catastrophizing: being prudent. In this context, he seems to point to being mindful of our fantasies and keeping them at bay as much as possible. So, even when there’s a clear sign that a threat could come our way, we should still be prudent in regard to our thoughts about it, according to Seneca. So, it’s a form of self-control, the control of how we engage in our thoughts, in this case, which takes practice. (2) Not being a cowardly scout In his Discourses, Epictetus talks about a cowardly scout who was sent to Rome and came back in terror. The scout reported that the state of Rome is fearful: there’s death, there’s exile,

there’s poverty, and all these things are 
“terrible,” and that the enemy is upon them.  But when Diogenes was sent to Rome as 
a scout, he returned with a different   report. He did not deny what the other 
scout had seen: there was indeed death,   exile, and poverty. But instead of being 
in a panic about these things, he said: “Death is not evil since it is not 
dishonorable. To sleep on the bare   ground is the softest couch. There’s 
no enemy near. All is full of peace.” End quote. When Diogenes was asked why he thought 
that no enemy was near, he stated: “I have not been struck with any missile, have I,   or received any wound? I have 
not fled from anyone, have I?” End quote.
It’s not the   situation itself but how we perceive it that 
hurts us. The cowardly scout and Diogenes

both encountered the same state of affairs. But even though the scout perceived it as terrible, Diogenes labeled it “full of peace.” The crucial difference between the two observations is how they judge what they have seen. If you perceive the things you observe as terrible, then it’s not surprising that you’ll worry about the possibility of them happening. Because the scout dreaded so much what he had seen in Rome, in his thoughts, the enemy was already upon them. But Diogenes perceived nothing he saw as a threat nor as “terrible,” so, to him, there was no reason to worry. Of course, according to the Stoics, Diogenes saw the situation in Rome more accurately. No enemy was approaching. Death, exile, and poverty are not “terrible,” as these things do not conflict with virtue: they’re so-called ‘indifferents.’ ‘Indifferents’ are good

nor bad, and don’t add or take away from a happy life – death, for example, is a ‘dispreferred indifferent,’ meaning that even though it opposes human physical well-being (namely the end of it), the notion and occurrence of death do not have to impact our happiness when we’re alive; death is part of life, and it happens when it happens. So, the antidote here is to see things clearly and assess whether or not they’re actually worthy of worrying about. (3) Not being a beggar. According to the ancients Stoics, Zeus, the King of Gods, decides what happens to us, and no amount of thinking and worry can stop this. Fortunately, this doesn’t mean we’re totally powerless. Zeus gave us mortal human beings a special gift: the ability to choose. We may be incapable of going against his government, but we can choose how we handle what he presents to us, no matter how grim.

Whatever Zeus does, wants, and decides is beyond our control. And sometimes, He can be as fickle as Dutch weather. Desire something in the hands of Zeus, and you’ve set yourself up for disappointment. Be opposed to something that Zeus commands, and you’ll be in for a rough ride. And so, by worrying about what will happen or not happen, we let our happiness depend on the whims of fate. The more we want something, the more we tend to worry about it. What if my husband cheats? What if I lose my job? But no amount of worrying (or praying, for that matter) will change destiny’s ultimate output. Why focus on what’s not up to us? Why not mind what is up to us? I quote: Either the gods have power or they don’t. If they don’t, why pray? If they do, then why not pray for something else instead of for things to happen or not to happen?

Pray not to feel fear. Or desire, or 
grief. If the gods can do anything, they can surely do that for us. - But those are 
things the gods left up to me. Then isn’t it better to do what’s up to you - like a free man 
- than to be passively controlled by what isn’t, like a slave or beggar? And what makes you 
think the gods don’t care about what’s up to us? End quote.
So, this passage from Marcus Aurelius’ meditations presents us 
with two ways to approach the future: focusing on the things up to us or praying to the Gods to 
make things happen (or not happen), like beggars. (4) Being content with fate. When we worry, it means that whether or 
not the future will please us depends on the criteria we’ve put in place for it. We 
fear that the future will eventually unveil.

itself without meeting our expectations. For 
example, we worry that we will lose our jobs, as we desire a future in which we still have 
our jobs. Or we wish to be famous in the future, so we worry that we’ll not be famous. 
We’ll be unhappy if the future doesn’t give us what we want. We’ll also be unhappy if 
it gives us what we don’t want. In both cases, we let outside circumstances that are 
not in our control decide how we feel. Humanity, by and large, has tied its mental 
states to outside circumstances. And so, we often spend our days searching for external sources of 
happiness and avoiding external sources of pain. But by doing so, our suffering will be without 
end, as the external world is unreliable. And so we worry: will Fate grant our wishes or not? Will 
the Gods spare us from misfortune or not? So

there would be two solutions to this problem: the 
first solution is to somehow manipulate Fate into giving us precisely what we want so we don’t have 
to worry about not getting it. However, that’s not possible, as the Stoics correctly observed.
The second solution is to wish for exactly what will happen. In the Enchiridion, Epictetus 
stated that if we wish that our children, wife, and friends live forever, we’re stupid because we 
wish to control things that don’t belong to us. But (said Epictetus), if you wish 
to have your desires undisappointed, this is in your own control. Exercise, 
therefore, what is in your control. He is the master of every other person who is 
able to confer or remove whatever that person wishes either to have or to avoid. Whoever, 
then, would be free, let him wish nothing, let him decline nothing, which depends on 
others, else he must necessarily be a slave.

End quote.
According to the Stoics, if our contentment does not depend on external circumstances, we’re truly free. Nothing that happens will disturb us. And so, if we embrace anything the future provides us with, what’s left to worry about? Thank you for watching.

Don't Worry, Everything is Out of Control | Stoic Antidotes to Worry

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예측할 수 없는 미래를 포용하기

고대 스토아학파에 따르면 예측할 수 없는 미래에 대해 걱정하는 것은 쓸데없는 일이며 불필요한 두려움과 불안을 야기합니다.

에픽테토스가 가르친 대로 내적 평화의 열쇠는 우리가 통제할 수 있는 것들에만 집중하고 외부 요인을 경멸하는 것입니다.

스토아 철학은 걱정과 불안을 줄이는 데 도움이 되는 귀중한 해독제를 제공하며, 방해받지 않는 마음을 완전히 마스터하는 것이 어렵더라도 진전을 이루는 것이 중요하다는 점을 강조합니다.

파국적 사고에 대한 세네카의 경고

세네카는 정신이 종종 현실에 대한 과장되고 잘못된 인식을 만들어 불필요한 고통을 야기한다고 믿었습니다.

그는 이러한 두려운 환상에 빠지면 삶을 살 가치가 없는 것으로 만들 수 있다고 경고하며, 재앙에 맞서기 위해 신중함과 자제력을 발휘해야 한다고 주장했습니다.

또한 에픽테토스는 비겁한 사고방식의 부정적인 영향에 대해 논의하며 과장된 두려움에 굴복하지 않고 용기를 가지고 현실을 직시하는 것이 중요하다고 강조했습니다.

역경을 바라보는 디오게네스의 독특한 관점

로마의 정찰대원이었던 디오게네스는 죽음, 추방, 가난을 끔찍한 것이 아니라 "평화로 가득 찬" 것으로 보는 독특한 관점을 가졌습니다.

이는 같은 상황을 두려움으로 바라본 비겁한 정찰병과 대조를 이루며 역경에 대한 인식의 차이를 보여줍니다.

스토아학파에 따르면, 디오게네스는 역경이 좋은 것도 나쁜 것도 아니며 반드시 행복한 삶에 영향을 미치지는 않는다고 믿었기 때문에 이러한 관점이 더 정확했습니다.

핵심은 상황을 명확하고 합리적으로 평가하고, 우리가 통제할 수 없는 일에 대해 걱정하기보다는 어떻게 대처할지 선택하는 것입니다.

금욕주의 수용하기: 불확실한 운명 앞에서 만족 찾기

마르쿠스 아우렐리우스의 명상에 따르면, 예측할 수 없는 미래에 대한 걱정은 우리의 행복을 우리가 통제할 수 없는 상황과 연결시킵니다.

특정 결과에 대한 끊임없는 욕망이나 원치 않는 결과에 대한 두려움은 외부 요인이 우리의 감정을 좌우하도록 내버려두기 때문에 불행으로 이어질 뿐입니다.

이 구절은 미래에 대한 두 가지 접근 방식을 제시합니다: 우리가 통제할 수 있는 것에 집중하거나 신에게 의존하여 운명을 형성하는 것, 궁극적으로 보다 만족스러운 존재를 위해 우리에게 달려 있는 것을 받아들이라고 주장합니다.

만족과 자유를 위한 스토아 철학의 수용

스토아학파는 욕망과 만족의 문제에 대해 두 가지 해결책을 제시합니다.

그들은 외부 사건을 통제하려는 노력은 부질없지만, 우리가 통제할 수 있는 범위 내에서 만족스러운 욕망을 추구하는 것이 진정한 자유로 이어진다고 강조합니다.

스토아 철학에 따르면, 행복을 외부 환경에 의존하지 않음으로써 우리는 방해받지 않는 만족의 상태에 도달할 수 있습니다.