Everything Is F*cked: A Book About Hope

by Mark Manson

Without a community, we feel isolated, and our values cease to mean anything. Without values, nothing appears worth pursuing. And without control, we feel powerless to pursue anything. Lose any of the three, and you lose the other two. Lose any of the three, and you lose hope.

But here’s the funny thing about value hierarchies: when they change, you don’t actually lose anything. It’s not that my friend decided to start giving up the parties for her career, it’s that the parties stopped being fun. That’s because “fun” is the product of our value hierarchies. When we stop valuing something, it ceases to be fun or interesting to us. Therefore, there is no sense of loss, no sense of missing out when we stop doing it. On the contrary, we look back and wonder how we ever spent so much time caring about such a silly, trivial thing, why we wasted so much energy on issues and causes that didn’t matter. These pangs of regret or embarrassment are good; they signify growth. They are the product of our achieving our hopes.

In this sense, success is in many ways far more precarious than failure. First, because the more you gain the more you have to lose, and second, because the more you have to lose, the harder it is to maintain hope. But more important, because by experiencing our hopes, we lose them. We see that our beautiful visions for a perfect future are not so perfect, that our dreams and aspirations are themselves riddled with unexpected flaws and unforeseen sacrifices. Because the only thing that can ever truly destroy a dream is to have it come true.

This is essentially what good early parenting boils down to: implementing the correct consequences for a child’s pleasure/pain-driven behavior. Punish them for stealing ice cream; reward them for sitting quietly in a restaurant. You are helping them understand that life is far more complicated than their own impulses or desires. Parents who fail to do this fail their children in an incredibly fundamental way because it won’t take long for the child to have the shocking realization that the world does not cater to his whims. Learning this as an adult is incredibly painful—far more painful than it would have been had the child learned the lesson when he was younger. He will be socially punished by his peers and society for not understanding it. Nobody wants to be friends with a selfish brat. No one wants to work with someone who doesn’t consider others’ feelings or appreciate rules. No society accepts someone who metaphorically (or literally) steals the ice cream from the freezer. The untaught child will be shunned, ridiculed, and punished for his behavior in the adult world, which will result in even more pain and suffering.

Making the leap of faith into a virtuous adulthood requires not just an ability to endure pain, but also the courage to abandon hope, to let go of the desire for things always to be better or more pleasant or a ton of fun.

To transcend the transactional realm of hope, one must act unconditionally. You must love someone without expecting anything in return; otherwise it’s not truly love. You must respect someone without expecting anything in return; otherwise you don’t truly respect him. You must speak honestly without expecting a pat on the back or a high-five or a gold star next to your name; otherwise you aren’t truly being honest.

Hope doesn’t even have to enter into the equation. Don’t hope for a better life. Simply be a better life.

But allow me to throw out another one: that the maturity of our culture is deteriorating. Throughout the rich and developed world, we are not living through a crisis of wealth or material, but a crisis of character, a crisis of virtue, a crisis of means and ends. The fundamental political schism in the twenty-first century is no longer right versus left, but the impulsive childish values of the right and left versus the compromising adolescent/adult values of both the right and left. It’s no longer a debate of communism versus capitalism or freedom versus equality but, rather, of maturity versus immaturity, of means versus ends.

In the nineteenth century, Emile Durkheim, the founder of sociology and an early pioneer of the social sciences, ran a thought experiment in one of his books: What if there were no crime? What if there emerged a society where everyone was perfectly respectful and nonviolent and everyone was equal? What if no one lied or hurt each other? What if corruption did not exist? What would happen? Would conflict cease? Would stress evaporate? Would everyone frolic in fields picking daisies and singing the “Hallelujah” chorus from Handel’s Messiah?6 Durkheim said no, that in fact the opposite would happen. He suggested that the more comfortable and ethical a society became, the more that small indiscretions would become magnified in our minds. If everyone stopped killing each other, we wouldn’t necessarily feel good about it. We’d just get equally upset about the more minor stuff. Developmental psychology has long argued something similar: that protecting people from problems or adversity doesn’t make them happier or more secure; it makes them more easily insecure. A young person who has been sheltered from dealing with any challenges or injustices growing up will come to find the slightest inconveniences of adult life intolerable, and will have the childish public meltdown to prove it.7 What we find, then, is that our emotional reactions to our problems are not determined by the size of the problem. Rather, our minds simply amplify (or minimize) our problems to fit the degree of st...

Each of us implicitly assumes that we are the universal constant of our own experience, that we are unchanging, and our experiences come and go like the weather.12 Some days are good and sunny; other days are cloudy and shitty. The skies change, but we remain the same. But this is not true—in fact, this is backward. Pain is the universal constant of life. And human perception and expectations warp themselves to fit a predetermined amount of pain. In other words, no matter how sunny our skies get, our mind will always imagine just enough clouds to be slightly disappointed.

This is because pain is the experience of life itself. Positive emotions are the temporary removal of pain; negative emotions the temporary augmentation of it. To numb one’s pain is to numb all feeling, all emotion. It is to quietly remove oneself from living.

The only true form of freedom, the only ethical form of freedom, is through self-limitation. It is not the privilege of choosing everything you want in your life, but rather, choosing what you will give up in your life. This is not only real freedom, this is the only freedom. Diversions come and go. Pleasure never lasts. Variety loses its meaning. But you will always be able to choose what you are willing to sacrifice, what you are willing to give up. This sort of self-denial is paradoxically the only thing that expands real freedom in life. The pain of regular physical exercise ultimately enhances your physical freedom—your strength, mobility, endurance, and stamina. The sacrifice of a strong work ethic gives you the freedom to pursue more job opportunities, to steer your own career trajectory, to earn more money and the benefits that come with it. The willingness to engage in conflict with others will free you to talk to anyone, to see if they share your values and beliefs, to discover what they can add to your life and what you can add to theirs. You can become freer right now simply by choosing the limitations you want to impose on yourself. You can choose to wake up earlier each morning, to block your email until midafternoon each day, to delete social media apps from your phone. These limitations will free you because they will liberate your time, attention, and power of choice. They treat your consciousness as an end in itself.

Greater commitment allows for greater depth. A lack of commitment requires superficiality.

Freedom itself demands discomfort. It demands dissatisfaction. Because the freer a society becomes, the more each person will be forced to reckon and compromise with views and lifestyles and ideas that conflict with their own. The lower our tolerance for pain, the more we indulge in fake freedoms, the less we will be able to uphold the virtues necessary to allow a free, democratic society to function.