Please note: I've moved my ongoing blog/newsletter to The Stoic Mom Substack. Check it out and subscribe for free!​

“What are you thinking?”

This infamous question has torpedoed many a new romantic relationship. People famously hate answering it. It feels like someone else is trying to get into our mind when we’re lost in thought.

But here’s a different take on it: I think we should be asking ourselves this question, frequently, to get a sense for how we are actually using our mental energy. And, in a Stoic sense, this question can help us practice some home improvement on our inner citadels—the place we can retreat to inside our minds, as described by Marcus Aurelius.

Marcus also reminds that “the soul becomes dyed by the color of its thoughts.” In other words, to some extent, “you are what you think.”

To test how I’m doing on this, I asked myself recently in a more serious way: What am I thinking? What’s occupying my mind?

I wasn’t too pleased by the answer.

Let me explain. This fall, I attended a meditation workshop (I wrote about it in The STOIC magazine’s November 2022 edition). As I sat for meditation sessions of 20 minutes, I inquired what was going on in my mind.

It turned out to be simple, but devastating: I was thinking of my endless mental to-do list, filled with reminders, admonishments, and a sense of dread at not being able to get it done. 

It often felt impossible to detach myself from “here’s what I have to do next, for whom, by when, and all the obstacles I’ll face in trying to get it done.”

Over the next couple weeks, I realized I needed to take a closer listen to my inner dialogue. I resolved to take a listen the very next morning. As I woke up with my mind filled with all the work I needed to do for my family and my colleagues, I was shocked by how limiting that inner dialogue felt, and how stressful.

Why am I occupying my entire brain with a to-do list?

Believe me, this isn’t a to-do list of fun things. It’s about me figuring out how to help folks get crap done. Largely, stuff that they don’t want to do… stuff I’m either stepping in to do, to remind them to do, or to worry about no one successfully doing.

Case in point. I’ve gotten on my kids’ cases umpteen times in the past weeks about getting things done in their schedules. Have they responded to the Girl Scout meeting invitation? Have they figured out which students to carpool with to basketball? Have they checked with their teachers about making up the tests from when they were out sick? Have they filled in that scholarship application they mentioned last week, and sent in their transcript by the deadline?

My kids are teens, and they are perfectly capable of handling many of these things, for the most part on their own. But habit is strong, I guess. I’m still “the mom” who is checking if everything is going smoothly for everyone else in my family. I still put myself mentally in charge of checking stuff has gotten done , and making the up the difference if they don’t. I find myself doing this with—and to—my husband, too. Again, he’s capable. But yet I feel responsible for making sure things happen, on time and without headaches that result from forgotten things.

For my work, too, I tend to goad myself with reminders throughout the day, not fun or pleasant ones, but ones filled with dread about the next tasks to come—especially the ones I don’t think I’ll have time to finish by the necessary deadlines.

I can’t help but think that I’d be better able to set long-term goals and be more creative about achieving them if I could get unstuck from this to-do list attitude and this mental load. Saying all this stuff inside my head, about what I need to do for other people, is stressful in part because much of it is outside my control (again, a helpful Stoic reminder). That increases the burden and the frustration.

It feels like a cloud is hanging over my days—the cloud of the never-ending to-do list of tasks that invades my every moment. To be clear, I know I’m fortunate to not be suffering from something truly awful or distressing. My situation is just busy and stretched very thin, with everyday stress and a demanding job on top of teenage kids and volunteer work. I know I shouldn’t really be complaining. And that means that now I have to add to my to-do list: “Remember to stop complaining.” (This resonates with Stoicism, and also with my meditation teacher who has been posting on Instagram about a month-long no complaining challenge… and yet, the way I frame that as another add-on to my list, too, is a bit problematic…. right?!?)

How to get out from under this cloud? I have to begin with an unlearning of habits of taking on “mental load” over the years. Even younger kids can do more than we often give them credit for. Did you hear about the Japanese TV show sensation Old Enough!, focused on giving toddlers important tasks and setting them loose to handle things on their own? We’re talking about 2- and 3-year-olds!

I could take a page from my older daughter, a role model for how to think imaginatively and creatively outside of a to-do list mentality. Despite a crushing load of schoolwork as a high school senior, she is working on a fantasy novel, and participated in November’s NaNoWriMo. She spends her free time wondering how to evolve her plot and characters, and putting creative words on the page. And I spend time trying to keep my to-do list fresh in my head so I will remember to get stuff done for other people. Hmmmm.

I used to do a lot more creative writing, and I still write poetry when I can find the time. (Check out a Marcus Aurelius-inspired poem I wrote here.) But these days, I find it very hard to access that part of my contemplative brain.

One promising technique that could help is actually a very old-fashioned one, with a new-fangled name: “Cognitive off-loading.”

The concept really simple. Take that to-do list out of your brain and WRITE IT DOWN! That way, you’ve loaded it onto an external vehicle outside your brain, like a simple notebook, or your notes app in your phone, or any one of a million apps with reminder functions. Keep it somewhere you can find it. This lessens the mental load, and could increase access to creativity and to restful downtime.

Aristotle and other ancient thinkers advocated devoting time to contemplation. Ancient Romans from well-heeled backgrounds spent their free time on “otium,” leisure time that often included the pursuit of culture and ideas. 

Granted, most people in history, aside from the very wealthy, haven’t had a lot of contemplative free time. But having some mental space could be a goal for those of us with access to labor-saving appliances and computers to help us with our tasks. We’ll never get that to that place if we are constantly overworked, overbooked, and burned out with our to-do lists.

This winter, I’ll be chipping away at my inner dialogue one day at a time, asking myself what I’m thinking. And I’ll be using lists that store to-dos outside of my brain, and will tell my brain to refer to those instead of keep its whole bandwidth fraught with tasks.

As I work on this myself, I challenge you to build your own inner citadel this way, to try to carve out a mental space unburdened by the to-list’s mental load.

Ask yourself what you’re thinking. Is it a to-do list?

Please note: I've moved my ongoing blog/newsletter to The Stoic Mom Substack. Check it out and subscribe for free!​

I’ve been watching the History channel series Colosseum, which explores how the huge arena played a role in solidifying power and influence in ancient Rome. The show is filled with computer-generated imagery of ancient Rome, actors playing gladiators and gladiatrixes, beast masters, Roman leaders, and victims of the Colosseum’s violence, with historians to give it all context.


What I did not expect to find in this depiction of Roman “bread and circuses” was a glaring example of a Stoic parenting fail: The Emperor Commodus, son of Emperor Marcus Aurelius. His story is a cautionary tale to all Stoic parents.

Marcus Aurelius was the model Stoic. He had been educated by Stoic teachers. He personified the Stoic virtues, and his poetic and personal writing about his effort to implement Stoic ideals in the Meditations still resonates with people who read it today, just as it has done throughout the centuries.

But when it came to his son Commodus, Marcus’ philosophy could not save him.

Marcus was the last of the so-called “five good emperors” of Rome during the empire’s Golden Age. He took his obligations and responsibilities extremely seriously when it came to managing the government and was celebrated for his wise judgment. He fought invaders attacking Roman holdings as well as the plague attacking his citizens. But his efforts to raise Commodus, his only son to live to adulthood and the young man who took over the empire after his death, had disastrous results.

Commodus bankrupted Rome’s treasury on elaborate, bloody contests at the Colosseum (including his own performance as a gladiator, for which he paid himself the equivalent of millions of today’s dollars), made peace with warlike enemies who promptly re-invaded Italy, and tortured and killed members of the Senate. He escaped the city when the plague ran wild, and his corrupt delegates caused an economic meltdown and famine, causing many deaths. His paranoia about being assassinated led to countless murders upon his orders. Commodus even wielded a club like his hero the mythological Hercules and used it to clobber victims brought into the Colosseum during his violent “games.”

After so much destruction, Commodus was, in fact, assassinated—killed by his own wrestling trainer on the orders of other Roman leaders who witnessed his descent into madness. (If you saw the movie The Gladiator, Commodus was the evil emperor depicted there in a fictionalized retelling, in some ways less bad than the original.) Historians point to Commodus’ rule as the dividing line between an ascendant Rome in its golden age and its long decline.

How is it possible that Commodus could have turned out to be so awful—despite being the son of such a wise father?

Whether or not Marcus thought of himself as a “Stoic parent,” he definitely wanted his son to be well educated and he surely wished to leave the empire in good hands. But he had a tough time. Even while working nonstop to fight wars on Rome’s behalf, Marcus took pains to provide excellent tutors to educate Commodus. He brought Commodus along to the military base during the wars, exposing him to what it was like to defend the empire, and then asked the great physician Galen to help protect the boy from the raging plague. Marcus also took Commodus with him on a trip to the Eastern provinces and to Athens, where they were initiated together into the famous Eleusinian Mysteries, a secret religious tradition.

But Commodus still turned out to be an irresponsible, corrupt, and murderous emperor. His temperament played a role. Commodus was a deeply flawed young man whose character was completely different from his father’s—volatile and, according to some Romans, cowardly, as well as averse to hard work. He was easily swayed by people around him. Some contemporaries in Rome thought he must have been the product of a different father, pointing out that Marcus’ wife was allegedly having affairs with gladiators.

Could Marcus have played a different and better role in his son’s upbringing? That is one of those what-if situations we’ll never really know about. He did a great deal to educate and influence Commodus, all the while managing the most powerful Mediterranean empire the world has ever seen through war and plague (which likely killed him). And it’s easy to imagine how Commodus’ enormous power went to his head as a teenage boy, no matter his upbringing. He was only 18 when his father died, leaving the empire in his hands.

I think this story demonstrates three things: First, how little control we have over our children’s temperament. Second, how much external influences outside our power can shape our offspring. Both of these elements should be familiar to Stoics: We have limits on what we are able to change, and we need to come to terms with that. 

And third, this story shows that no matter how busy or preoccupied we become with work and our own callings, we should attempt to make the time needed to raise our kids to be decent human beings. (As a corollary, we should forgive ourselves if we fail.)
​
Marcus did what he could to train Commodus, especially when he was a teen. But I’m sure that the pressures and responsibilities of running the Roman Empire at its height left little time for really getting to know and influence his son, causing him (like anyone in his role, surely) to rely instead on tutors and assistants. 

My personal takeaway from the Marcus and Commodus story is to remember to take a step back from work whenever I can to be there for my children and family. Many parents and caregivers I know have changed from full-time to part-time employment, left jobs, or opted for full-time positions that offer stability and limited hours to be able to take care of children during their formative years (realizing that not everyone has the financial flexibility or option to do so). For those who can make it work, spending time with kids in their younger years can demonstrate the value of wisdom, justice, courage, and self-control… instill caring about and helping other people (encouraging our pro-social nature as humans)… and model how to question what we think we know, and understand what’s going on below the surface (stop, drop, and question your impressions!).

All this is well and good, you may say, but how much is enough, and how much is too much time and influence on our children? During the pandemic, some parents learned the limits of what they could and wanted to do. The shutdown of many schools and daycare services demanded that caregivers spend more time teaching and helping our kids—which was sometimes very demanding, especially to parents stretched thin by many responsibilities. It was made all the more tough when in-person social contact was cut off.

In the ideal world, we’d find a middle ground. We wouldn’t leave our kids to learn everything from school and other kids and YouTube and TikTok – we’d be there to teach our values. We also wouldn’t be stuck at home continuously with our kids, serving as their only influence, cut off from everyone else. Instead, we would balance our community’s educational and social influences with family- and caregiver-instilled virtues and values.

There are lots of ways to find this path, and there’s no one right answer, but simply searching for this middle-ground way forward—and prioritizing sharing our life philosophy with ours kids and our communities in the time we do have—seems to be the rational approach to working to shape our kids into good human beings. We can also acknowledge that kids are individuals, with their own temperaments and characters, and there are limits to what parents can do to form and educate them.

Please share your thoughts on this, and any other aspects of Stoic parenting in the comments!

 One of the best decisions I made as a mom was to become a Girl Scout leader. Now, it is the end of an era… I’m retiring from this volunteer role with 10 years total service to the Girl Scouts (across 2 different troops).

After all these years, our troop finally disbanded after the girls got older, moved, left our school district, etc. We have now officially transferred the remaining girls out of our troop and into another one.
 
Over the years, I hope I’ve made a difference, even a small one, with this volunteering. It changed me, at least: Working with kids starting from first grade onwards helped me evolve as a mom and a volunteer. 
 
This effort is on my mind now as I write from the perspective of a Stoic parent—largely because of a critique I keep hearing about Stoicism. 
 
Stoics are blamed for not engaging in, or even caring about, the world around us. People say that Stoic life philosophy isn’t a good influence because Stoics just focus on themselves and their own inner peace… that they block themselves off from everything, and are heartless jerks, living without emotion or ties to others. In other words: Stoics are obsessed with their own “inner citadel,” at the expense of problems and issues in the world “out there.” That seems to be the argument of a recent article in Philosophy Now, among others.
 
To that I say: Wrong! (Perhaps my strong response is not particularly Stoic, but it is honest!)
 
Another leader and I launched our Girl Scout troop before I adopted a Stoic life philosophy, but this way of thinking has surely helped me as I moved forward in leading of young people.

How? Being a Girl Scout leader—like many forms of teaching and volunteering with younger kids—is about learning how to share control with young people. You need to engage the children you’re working with and provide a framework for girls to grow, while encouraging them to explore things on their own and figure out their way of making it fun or interesting. After all, this program is supposed to be "girl led." As a leader, you are tasked with ensuring that the girls start making decisions as soon as they can.

In the moment, lots of things will go wrong or just be plain messy. That’s OK, in the Stoic worldview. Those moments do not define you as a teacher, volunteer, or person. Just keep on going moment to moment, role modeling the virtues that Stoics promote—fairness, practical wisdom, courage, and self-discipline.
 
Beginning with first-graders in Girl Scouts meant LOTS of sticky glue projects and bickering over marker colors and antsy kids who didn’t always get along in the early days. There was a less-than-scintillating curriculum about animals that my co-leader and I worked through. There were songs that got endlessly stuck in our heads (even if they were cute at first) and loud carpools and camping trips resulting in sore backs. 
 
In fact, given that there will always be occasional adversity along the way, Stoic thinking actually makes me want to engage more with the world, and reduces my qualms or thoughts of “imposter syndrome” about having something to offer other people as a volunteer.
 
And now, I can see the payoff. Over the past year, and with the support of both co-founding leaders, the girls in our troop partnered together to complete a Silver Award. They created an online webinar designed for younger kids (2nd to 5th graders) during the pandemic. Their presentations, videos, quizzes, and website focused on health, with units covering Covid-19 safety, bicycle safety, and nutrition—all top-of-mind topics for young kids and their parents during lockdowns. 
 
In addition, a couple years back, a group of three girls in our troop did their Bronze Award project about how to be a good and safe pedestrian—a vital lesson here in California where pedestrians are in danger, even in seemingly quiet suburban neighborhoods. 
 
As a leader, I helped to guide these efforts. Working with the girls in our troop required less and less from the adults, and more and more leadership from the girls, with each passing year (though the amount of paperwork needed never diminished, and I owe a huge debt to the other leader who co-founded the troop for handling that!).

That evolution has been an important way of building the girls’ confidence and skills, as well as their desire to address real-world problems, as they now prepare for high school next year. It's been really remarkable to see them grow from young kids focused on drawing with their favorite color marker to adolescents who care about helping and teaching other people. 
 
To learn more about how Stoic-inspired living can inspire us to improve the world around us, check out the book Being Better by Kai Whiting and Leonidas Konstantakos. It highlights numerous opportunities to make a positive impact on our societies and communities. 
 
This counter argument against the anti-Stoic nay-sayers is quite clear when you look at famous Stoics from history, most of all Marcus Aurelius, the Stoic emperor of Rome. He clearly could not just withdraw from public life and ignore making important decisions about the external world... nor did he shy away from it. We don’t either.

Last month, I submitted my poem "Make Yourself Good" to the Odes to Marcus Aurelius international competition held by Modern Stoicism and The Aurelius Foundation to celebrate the Stoic emperor's 1900th birthday. I was honored to win second place and would like to share what I wrote with you! 

The competition organizers also shared a recording of me reading the poem. Click on the YouTube video above to hear it.

My goal with this poem: To get at the heart of Marcus' Meditations, and what I hope to remember from his writings each and every day. 


Make Yourself Good
By Meredith Alexander Kunz
 
“Do not act as if you had ten thousand years to live.” 
- Marcus Aurelius, Meditations, 4:17  

Remember that this moment
Is all you have: 
Each flying second
Your personal eternity
To make with it 
What you can
On this earth. 
Each flash of consciousness 
Your own, your true possession,
The source of your power 
To choose, and choose well,
In this temporary existence.
 
Focus on this alone and stay true.
That’s what you need to remember
To concentrate on what must be done.
 
God or atoms? No difference. 
Each of us must make our own way.
And that inner daimon--
That guardian-spirit 
Inside you, inside us all,
Knows the path to virtue 
And the good. 
When we listen, 
We find happiness.
 
Some days, some years even,
We will be down and out, 
Dispossessed, beaten up
By the whims of the world,
Liable to gnash our teeth, 
Fill our brains with worry, 
Fear, desire, resentment.
 
But still: We hold the keys to mastery 
Of all that really matters.
It’s a lesson for the ages: 
“While you have life in you, 
While you can,
Make yourself good.”
 
Check yourself. 
Channel Marcus.
And if you’re veering off course into
Love of status, money, looks, things--
If you’re consumed 
By trepidation
Of what lies ahead, 
And dread of what
Surrounds you,
Stop--
And recall the philosopher-king 
to rule them all. 
He’ll set you right. 
And you’ll start the next day
Ready for the fight. 

Want a meaningful holiday gift you can give to yourself? Try self-compassion.
 
You may ask yourself: Why do I need to focus on self-compassion? Take this 10 second quiz. How many times in the last few weeks have said to yourself something like: “That was so stupid, why did I do that?” Or: "I wish I hadn't said that silly comment... It sounded dumb.” Or: “Why do I always make these ridiculous mistakes? Can’t I do anything right?” 
 
If you’re like me, you hear that voice in your head far too frequently. And it’s a tough thing.

How did I get so hyper-self-critical? My theory is that I have used these voices to drive myself forward and to cope, however incompetently, with my worries about my performance and my mistakes. 
 
Somehow, in the depths of my consciousness, being my own harshest critic seemed preferable to waiting for other people to notice a mistake and criticize me. And it gave me a dark momentum. The more I berated myself internally, the more I pushed myself to do challenging things. “It’s not good enough” simply meant I had to try harder and be even more critical of myself or my work. 
 
I’ve learned from studying Stoic life philosophy, and from working with ideas from cognitive behavioral therapy, that this is NOT a healthy way to achieve motivation or to “protect” myself from outside criticism. It’s just a bad idea, and it is one that I try to help short-circuit in my daughters' thinking. (I am doing OK in that department: In fact, if my kids hear my self-critical narration out loud, they now tell me: “Mom, that's not true! That wasn't stupid!”) 
 
Fortunately, I’ve found some better approaches: Self-compassion, and a less judgmental perspective on myself and my world based on Stoic ideas. Now, when I hear that harsh voice, I try to remember these words from Marcus Aurelius' Meditations:
 
 “I am not justified in causing myself pain, for I have never deliberately caused pain to another.”
 
This thought shifted my whole perspective on the emotional harm I’m doing to myself when I let my inner critic go wild. Why cause internal pain to myself, when I’d never choose to do that to someone else? 
 
Let’s put Marcus’ quote to work when I think about the inner monologue that started this post. Would I say the same nasty things to a friend, calling her stupid, dumb, essentially worthless? No! Of course not. I love my friends. Plus, we wouldn’t stay friends for long if I were so unkind. Would I say these things to one of my kids? No! It would be considered verbally abusive, and it would cause shame and hurt their morale going forward. 
 
I knew my approach had to change a few years ago when I started reading the work of Kristin Neff, an academic researcher in psychology who has focused on self-compassion who also teaches and writes for the general public. I’ve learned a lot about how to cause less inner pain to myself by following her approaches. I’ll share here a glimpse into Neff’s work, and you’ll see how well it resonates with Stoic ideas.
 
Neff explains that self-compassion consists of three components: self-kindness, mindfulness, and common humanity. 

Self-kindness is the conscious decision to view yourself with kindness and affection, rather than ignoring internal pain or being harshly self-critical. When their expectations are not met (however unrealistic), people tend to feel increased stress and frustration, and may launch into self-criticism. But when we accept the reality of our situation, with less judgment and with more equanimity, level-headedness is possible. (This is a very Stoic concept.) In truth, all people are imperfect, make mistakes, and deal with difficulties in life. It is inevitable. Our choice to be kind to ourselves rather than express negative emotions is a choice we can all make.

Mindfulness focuses on noticing your thoughts, emotional reactions, and sensations in the present moment without judgment. Common humanity means that we understand that all humans share vulnerabilities, deal with frustrations and disappointments, and are less than perfect. It’s a recognition that we are all in the same boat—which helps us gain more compassion towards ourselves and others, as well as a pro-social connection.

Which leads me to an important point: It’s not like my inner monologue is doing any good. Neff cites research about motivation showing that people who are kind to themselves about their mistakes and failures—people who have self-compassion—are more likely to set new goals for themselves rather than ruminating about their disappointments and frustrations. They also have been shown to demonstrate healthier behaviors and stick to their health-related goals, such as quitting smoking, exercising, working towards weight loss. Self-critics are more likely to be anxious and depressed, and they harbor a fear of failure because they view mistakes as unacceptable, Neff says.

Self-compassion, on the other hand, gives kids and adults the “emotional resources” they need to pick themselves up and try again. The self-compassionate people Neff has studied find a way to accept past mistakes and acknowledge them with equanimity, while moving on. 
 
In other words: Motivation doesn't have to rely on stark self-criticism. Instead, it can spring from the recognition that no one is perfect and we’re doing our best, and that we always have the opportunity to improve (even in small ways). 
 
The gift of self-compassion doesn’t end after we make a decision to treat ourselves this more kindness, mindfulness, and awareness of common humanity. Like other life philosophy practices, it may take constant reminders and a long period of time to train ourselves to think differently. But what a gift if we can do so. 
 

American deaths due to Covid-19 have now reached 100,000. It’s a staggering toll.

My region in Northern California has seen a significant decrease in cases, fortunately. In my family, we have been doing what we can to slow the spread, while starting to emerge a bit more from our homes. When we go out, we think ahead and take precautions, wearing masks, gloves at times, and keeping our distance. We allow extra time for the new rules being put in place, much like the new security rules after 9/11. 
 
Yesterday was our first time visiting a local historical site’s gardens since the virus hit, and offers a case in point. We had to make an advance reservation, not necessary in the past. We also learned new protocols about standing in marked boxes to wait our turn, checking in at a distance from the staff, keeping our masks on outdoors on a hot day, staggering our journey to wait for others to pass, and adhering to one-way paths marked with arrows on the ground. 
 
Going out again reminded me of a very odd fact: The reasons to be locked down are deadly serious; but if you are fortunate enough not to be ill or in dire need, you may discover that a break from the usual running, doing, and competing with others can be beneficial. 
 
Typically, my family is constantly moving, and where I live, that means constantly driving through constant traffic. Usually, each kid has her own school schedule (different schools), social engagements, sports, and classes; each adult has many hours of work alongside other commitments, including volunteering, family gatherings, and performing arts events. It’s an exhausting existence that we have chosen. We were privileged to have it, but now, we’re privileged to not have it, because we can re-examine our attitudes to busy-ness generally and to dealing with crowds of people. 
 
(We’re also fortunate to be together during the lockdown as a family, and to still have jobs so that we can continue to pay our bills; I know that’s not a given.)
 
I am surprised to say that once I accepted the lockdown was happening, I didn’t miss events such as big concerts or in-person conferences that much. Mainly, I didn’t miss the anxiety that goes with confronting crowds, and the feeling I have to compete with others for access or for resources (think parking, seating, food, restrooms!).
 
I’d like to leave that feeling behind entirely. But for me, it’s a challenge. I still notice that my stomach tightens when I am faced with a big crowd. I’m not good at waiting in line; I’m too apt to compare my line to the next one over, and ask, “why is that one so much faster and better!?!” 
 
I had a great opportunity to confront this anxiety during my family’s last-gasp-of-summer mini vacation in 2019: A trip to Disneyland. Despite a number of frustrating moments, I worked hard on calming the inner competitor who kept stressing about lines and wait times for rides or food. That was NOT easy. In fact, my two daughters often were more patient and calm about waiting in long lines than I was! They were good at not fuming about "how long have we been in this line now??" I was impressed.

In fact, coping with other people’s behavior, and taming my emotional instincts to get angry, frustrated, or disappointed, have been major focal points of my Stoic practice. I’ve learned over the years to pay less attention to others’ comments, behaviors, and comparisons between myself and everyone else—and to take those things less personally. But I still find myself beginning to boil over when people around me don’t follow the golden rule (do unto others as you would have them do unto you!) or act self-centered. 
 
As Epictetus would advise me, I have to take the time to question my impressions when it comes to coping with groups of people, crowds, traffic, and any situation that pits me against a bunch of others. I often harken back to the reminders from Marcus Aurelius about dealing with people who display “ignorance of what is good and evil” in their behaviors and attitudes. (Meditations, Book 2) Despite others’ less-than-perfect actions, we still need to work with them. After all, as Marcus points out, we are social beings living in a cooperative world.
 
For example: Why do I care about getting served at the restaurant in the exact order in which I arrived (rather than after someone else who came later than me)? Is it due to my sense of fairness? If so, Stoic thinking would tell me that I can’t guarantee others will act fairly. Is it because of a feeling that if I don’t get my food, I’ll be uncomfortable and hungry? That I will feel disrespected, even, as others are put before me? All of these things pop into my mind. 
 
And why should these things matter? I can remind myself that they do not, really, unless I choose to let them matter. It’s not in my power to force others’ respect or fairness towards me, only to carry out respect and fairness myself. In other words: I can only work to live by the virtues on my end. And do my best to stay calm and cool when others don’t or can’t follow the same virtues. 
 
I believe this approach can help as we re-integrate into a more anxious and unpredictable world now that the quarantine restrictions are starting to ease up. This is, for me, still a work in progress. I hope that this break from so much interaction will help me gain a more profound sense of inner tranquility that comes from fewer perceived conflicts and competition.