The Daily Stoic: 366 Meditations on Wisdom, Perseverance, and the Art of Living

Musonius Rufus’s Lectures emphasizes the need to reject superficial beauty and focus on building strong character, contrasting the purposelessness of wealthy people’s conspicuous spending with the altruistic and disciplined choices of Marcus Aurelius, who sold some of his luxury items to relieve the Roman government’s debt. Epictetus also encouraged people to reject superficial beauty standards and focus on their inner life: “Then what makes a beautiful human being? Isn’t it the presence of human excellence? Young friend, if you wish to be beautiful, then work diligently at human excellence” (140). Similarly, Holiday urges readers to feel less concerned about what other people think about them.

Seneca teaches that it is easier to recognize and calm emotions as they begin than trying to rein them in later on. Holiday warns that when people yield to uncontrolled emotional responses, they often make matters worse: “don’t add angry or negative emotions into the equation. Don’t react for the sake of reacting” (177). This is especially relevant when dealing with disagreements; arguments rarely solve problems, and they can harm our wellbeing and productivity—it is much better to develop their ability to have calm conversations with adversaries. Stoics consider forgiveness a kind and practical way to repair relationships; one way to build up the ability to forgive is to identify times you’ve made mistakes.

Holiday reminds readers to show what they know by setting an example, rather than by preaching, since the most important aspect of studying philosophy is not memorizing quotations, but being able to apply its meaning: “We’re not trying to ace tests or impress teachers. We are reading and studying to live, to be good human beings—always and forever” (204). The author acknowledges that there are other avenues to self-growth, such as therapy, but feels that philosophy is just as effective, since “It’s designed to help you live the good life” (226).

Living stoically includes taking pleasure and pride in one’s work, particularly purposeful and not simply busy work; as Seneca says, “Work nourishes noble minds” (163). Holiday compares this kind of work to therapy, since the search for a vocation involves a lot of self-reflection. Marcus Aurelius asked himself, “To what service is my soul committed?” (213) and believed that humans were “made by nature for the purpose of working with others” (218); Holiday advises readers to similarly consider their own commitments. For example, Musonius Rufus faced great challenges in doing his work (including being exiled three times) but continued to study and teach philosophy. Holiday balances this example of commitment with advice to not overwork oneself, over-identify with one's work or neglect other aspects of their life—knowing when to retire is also important. Holiday connects this idea of purposeful work with the Stoic instruction to focus on the “greater good” (203) by contributing to one’s family and community: “We cannot be of service to ourselves, to other people, or to the world unless we get up and get working—the earlier the better” (203).

Taking pride in one’s craft—whatever it may be—will lead readers to hone their skills to do their job as best they can, no matter the external judgment. In contrast, people whose work happiness depends on others’ validation unnecessarily risk great unhappiness, like an actor suffering when their performance is criticized. Instead, by focusing on doing their best through their own choices, people will have “contentment and resilience” (148). Marcus Aurelius considers these good choices the “proper human work” (159)—while it is fine to be ambitious, people should always be willing to accept rejection and make new choices when necessary. Even if they are unable to serve society as a professional, “just being a good human being” (169) is a choice that is always available. Holiday acknowledges that sometimes the moral choice requires more courage and discipline than being unethical: “Our duty is rarely easy, but it is important” (199).

The ability to judge and choose for oneself is an aspect of self-reliance—a core Stoic virtue. Marcus Aurelius advised to “get active in your own rescue” (171), overcoming challenges by taking responsibility for themselves. Holiday softens this harsh message, pointing out that people should ask for help when necessary and not expect to be self-reliant all the time: As Epictetus told his students, “Don’t be ashamed in needing help” (182). Holiday encourages readers to practice self-forgiveness when they have made mistakes. He lauds Stoic philosophers for not promoting “self-flagellation” or “self-esteem issues from guilt or self-loathing” (194), and instead practicing constructive self-reflection.

The author calls good deeds “the ultimate form of self-reliance” (141). He further argues that kindness improves both the giver and the receiver, and he equates rudeness with weakness. Continuing in this vein, Holiday encourages readers to not underestimate the value of small contributions to progress: No one should “await perfection” (237), letting the ideal be the enemy of the good.

Epictetus’s advice on breaking bad habits is to keep track of how many days you have withheld from a negative behavior (for him, it was losing his temper). The author encourages readers to ask whether they lack the discipline to change an “unsuccessful pattern” (188) in their life. Holiday notes that this exercise can also support creating a positive habit. Positive habits can be a significant force in people’s lives, even if they are seemingly small, everyday actions: “make no mistake: While the individual action is small, its cumulative impact is not […] Choose the right way, and watch as all these little things add up toward transformation” (161).

Holiday claims that fighting is inherent to life, as people fight off disease, compete for opportunities, and have internal arguments about which instincts and thoughts to listen to. Holiday advises readers to embrace “discipline, fortitude, courage” and to fight off “cowardice, rashness, disorganization, overconfidence” and other poor qualities (179).