“The challenge of modernity is to live without illusions and without becoming disillusioned. I’m a pessimist because of intelligence, but an optimist because of will.”, Antonio Gramsci
“Life is long if you know how to use it.” Seneca
“Cherish this moment. Immerse yourself in its details. Respond to this person, this challenge, this action. Stop making excuses. Stop causing yourself unnecessary trouble. It is time to truly live; to fully inhabit the situation you happen to be in right now.” Epictetus
“When we are tired, we are attacked by ideas we conquered long ago.”, Friedrich Nietzsche
Just as a snake sheds its skin, we must shed our past over and over again. Buddhist quote
“If you are depressed, you are living in the past; if you are anxious, you are living in the future. If you are at peace, you are living in the present.”, Lao Tzu
“You must live in the present, launch yourself on every wave, find your eternity in each moment. Fools stand on their island of opportunities and look toward another land. There is no other land; there is no other life but this.”, Henry David Thoreau
“True generosity toward the future lies in giving everything to the present.”, Albert Camus, Notebooks 1935, 1942
“To hell with the future. It’s a man, eating idol.”, Ivan Illich
“The slow cancellation of the future has been accompanied by a deflation of expectations.”, Mark Fisher
Keeping an eye on how the world ought to be, while never losing sight of the way it actually is, requires a permanent, precarious balance. It requires looking squarely at the fact that you will never get the world you want, while refusing to talk yourself out of wanting it.”, Susan Nieman
This section explores the dimensions of balance: rhythm, time, and possibility.
Rhythm: Slow speed: the tempo and rhythm of life are invigorating and suited to heroic citizenship.
Time: Historical awareness: balance in dealing with the past, present, and future.
Possibility: Realistic idealism/critical optimism: a balance between idealism and realism, or criticism and optimism. Realism and idealism must be in balance for true adulthood, according to the philosopher (Nieman 2013), the ability to think idealistically while grounding that thought in the present, in everyday life, and in the struggle with the present; to be optimistic and hopeful while remaining grounded in critical awareness (Holmes, 2016).
Embrace adulthood and critical optimism.
Critical optimism: We should not be naively optimistic about changing ourselves or society. Critical awareness, yet at the same time optimism, recognizing all the problems and difficulties associated with change while still seeing the possibilities. An awareness that change can happen quickly on both a personal and societal level, yet a realistic understanding that it is difficult due to the inertia of social dynamics in changing. Critical awareness is cultivated through learning, education, civic engagement, taking on projects, and caring for others, so that one remains in close contact with society and is not naive about the problems that exist. Optimism can be cultivated by: learning from people who have contributed to change (Bregman, 2025); assuming that one has agency, even if it is limited; recognizing that one’s experiences can become a resource; seeing injustices as a basis for defining meaning and purpose; understanding the placebo and nocebo effects as self, fulfilling prophecies; one cannot assume determinism, as we do not know that to be true; surrounding oneself with people who turn thoughts into action; personally testing the process of turning thoughts into action; gamification and playfulness; and building momentum through small wins (Collins & McConell, 2015) so that one does not experience failure, which can reinforce a pessimistic outlook.
Doubt can be just as dangerous as overconfidence. One might think that doubt minimizes risk, but it is dangerous in that it shrinks our world if taken to extremes and eats away at us from the inside with “what, if” thoughts (Paulsen, 2020). Doubt causes us to lose control over our own bodies, and we fall back on decisions we’re accustomed to that keep us stuck, leaving us fragmented (Archer, 2007).
Direct our “illusio” and expectations toward the various aspects of the good life. People are driven, among other things, by their expectations and horizons of expectation (Beckert, 2016; Mische, 2009; Bourdieu in Threadgold, 2021). These expectations are shaped by experiences that become embodied. If we are aware that our expectations influence how we act, we can calibrate our expectations toward critical optimism. Expectation is a factor in establishing a trajectory in one’s life (Threadgold, 2021). This trajectory and expectation can be directed toward adventure, civic engagement, and building various types of competence (Sennett, 2013; Berglund, 2026; Simmel, 1971). “Illusio” is Bourdieu’s concept for highlighting how goals within various fields can be imbued with value (Threadgold, 2021). This requires an analysis of what we currently value and whether it is truly valuable in light of our pursuit of the good life. What may seem valuable within various fields may have been created by people with power in those fields who, through symbolic power (violence), can shape the goals and even the rules of the game according to their own views, according to Bourdieu (Threadgold, 2021).
Inverted cynicism. Critical optimism can also be supported by “inverted cynicism,” in which we are cynical about our own ability to achieve happiness, which allows us to let go of the pressure or fixation on our own happiness and make room for a broader perspective and care directed toward others, while remaining optimistic about bringing about social change (Paulsen, 2020). This makes it easier for us to move away from dwelling on our own lives and take on major challenges that can give us focus and a greater sense of purpose.
Identifying with adulthood. What can you do to be more mature in your life, according to Nieman (2013)? Identify signs of imbalances between realism and idealism. Do you oscillate between denial and idealism, which prevents you from taking action and leads to cynicism (Noorgard, 2011)? Growing is a discovery of one’s potential; striving forward is discovering what one can do that allows one to set one’s sights even higher. In a society of mediocrity, most people live below their moral potential, a fact that can be established through truly utopian thinking (Berglund, 2026)
Take on enormous challenges. “I know of no better way to perish than in a huge goal,” wrote Nietzsche. There is an optimistic pessimism in the idea that we probably won’t succeed, but we’ll do it anyway. This can be combined with gamification, which can lead to a state of acute optimism (McGonigal, 2012).
Cultivate historical awareness so that the past, present, and future reinforce one another. Historical awareness means that interpretations of the past, understanding of the present, and expectations for the future reinforce one another as resources. The past can serve as a resource for individuals to look back and draw strength from the fact that people have managed to survive in tougher times (Furedi, 2019). The present also allows us to develop a different relationship with it, one that is more alert and intense (Paulsen, 2020). In the past, people who were constantly in nature as gatherers were forced to maintain conscious attention in the present in order to find food (Paulsen, 2020). The future can direct our thoughts toward a sense of responsibility that arises from seeing ourselves as part of a chain that provides strength for future generations, a purpose beyond the self that works against homogenization and narcissism (Lasch, 2018). Historical awareness and temporal awareness, if we cultivate them, allow us to move more easily between these three temporal dimensions, where they reinforce one another rather than conflicting. The past provides strength and historical grounding; the future directs one’s energies and efforts toward the present. Historical awareness is strengthened when we can forge connections between these temporal dimensions.
Resources of the Past. History can become a resource by educating ourselves in the history of ideas, microhistory, and macrohistory, which enable us to better understand humanity and, at the same time, place our own lives in a historical context. The history of ideas is filled with concepts that are identical to those promoted today, yet presented as if they were something new under the sun. Psychological therapy is, for the most part, simply ancient practical philosophy from Stoicism that has been psychologized.
Build momentum and mindful presence in the present moment. Once again, Collins’s work is useful in showing how emotional energy and momentum are central to making the sense of the present, linked to the future, a pleasant experience. With momentum, we experience more agency, more optimism, and more focus in what we do, in contrast to being out of rhythm and frustrated, which can make us feel that the past is filled with regret and that we face the future with anxiety and fear of failing again. How do you create momentum? Collins points to successful social interactions centered around various symbols that make us want to deepen and strengthen the interaction with more cultural capital (2004). Collins also highlights the importance of building small wins toward the goal you’re striving for. Building momentum means being able to set more of your own rhythm in the situations you find yourself in. However, depending on one’s job, relationships, commitments, social position, and so on, there are others who can negatively impact one’s momentum by interrupting it and forcing you into someone else’s rhythm. The defense against this is to try to find your own rhythm, to offer rhythmic resistance, for example, in the workplace, which might involve being able to work at your own pace. It could mean having control over your free time and making time to accumulate small wins in the areas of life you want to focus on more.
Mindful presence in the present moment. You need to find something to focus your attention on. If we’re surrounded by things that don’t force us to pay active attention, as they did when we were hunter, gatherers in nature, it becomes difficult (Paulsen, 2020). For this, we need rituals and activities. The practice of being at home and starting with mindfulness is difficult. Activities such as being in nature and hiking on challenging trails in dramatic landscapes, engaging in activities with others, or attending dinners and conversing with others. This shifts our focus toward others and away from the self; it forces us to be present.
Stewardship: Taking responsibility for something: children, pets, the community, the garden, the workplace, the neighborhood, and the city. Jackall points out that without a sense of stewardship, one loses a sense of meaning and may succumb to manipulation within companies, as in his study (2010). Stewardship builds a connection between the past, the present, and the future. It is important that what one chooses to steward is worth stewarding and that it is not done out of a reified conservatism or nostalgia, or, conversely, out of a progressivism that is an end in itself.
Social movements/struggles. One way to engage with history while simultaneously creating a strong connection to the present in the form of “social resonance” (Rosa, 2019) is by participating in social movements, where one feels part of something larger. In a social movement, one works toward the future, engages with the present in a challenging way, and maintains a connection to the movement’s history. This ties into the creation of meaning and the development of citizenship. This offers a perspective on temporal dimensions: history does not become a private matter confined to one’s family or merely entertaining documentaries; the present does not become merely a way to manage life’s stress through mindfulness that shuts out the world (Purser, 2019); and the future does not become solely oriented toward careerism, opportunism, or risk minimization (Standing, 2011, Paulsen, 2020, Furedi, 2019).
Deep focus and deep work. Computer scientist Cal Newport has made a sociological observation that deep focus for extended periods is rare in modern times (2016). Instead, there is a half, focus on various things in the present. We may be focused on the present for a while, only to then start thinking about the future. Deep focus is a way to think more deeply, more complexly, and more creatively. To achieve deep focus, we need to create a space that supports that focus. We need a project or activity that can capture our full attention.
Sci, fi. Engaging with sci, fi is a way to reflect on the future. At the same time, sci, fi is a way to understand the present, since it often amplifies trends that already exist today.
Future generations. The long, term perspective on our actions. Long, termism is a perspective championed by, among others, the philosopher Mackaskill, who argues that we should evaluate actions based on their long, term impact across multiple generations (2023). What will matter most to future generations? This should not be the primary consideration, but it still needs to be part of how we approach life. Being stewards of the Earth for future generations is a way to create a connection and a sense of purpose. As a consequence of the focus on the present, nostalgia, and fear of the future, we lose sight of the idea of stewardship and improvement for future generations.
A Conscious Approach to News. Just as with food, we need to limit our daily intake to avoid gaining weight, the same applies to most other activities. If we constantly consume news, we don’t have time to gain a deeper understanding of various events in the present; we lack perspective and knowledge. We also become dependent on jumping between various short articles and segments to form a complete picture. Too much news prevents us from developing our own way of thinking, one that has its own pace and goals. Constantly updating on the news and “keeping up with the debate” makes us reactive. We may learn a little, but it’s always within a limited scope. With excessive news and magazine consumption, one’s reasoning will come to reflect and mimic the lines of reasoning that fit that format. Most people today aren’t even featured in the news; instead, the news they consume consists of pseudo, events on social media involving influencers, the spread of various memes, and clips from events of no particular significance. Above all, a major societal problem is how little learning actually takes place through news consumption. This is because people lack a method for learning from what they read. The risk, then, is that they reinforce their own beliefs without any real basis and become too focused on the present while forgetting yesterday’s news.
Build trust in the future through a practice of experimentation. We do not know what the future will bring. Therefore, we need to approach the future like a researcher and a trader. You make different bets to test hypotheses that are calculated risks (Furedi, 2019). Through a practice of experimentation, we can move past being stuck on what the “right” decision will be because we’re taking calculated risks. An openness to the future is also an openness to taking risks.
Some exercises you can try from a sociological perspective include, for example, envisioning a 90th birthday party through a sociological lens. What kind of life do you want to have lived, and what kind of people do you want to be surrounded by there? How have you integrated into the society you’ve been a part of?
Create a narrative about your future using sociology. Think about your future life and yourself from a sociological perspective. What are your expectations, and can they be changed?
The present: by walking, meditating, and being more mindful of your presence in the moment.
Examine your family history, neighborhood, city, and family from a sociological perspective. What have you learned? By applying a sociological lens to the family and childhood, it is easier to move away from the prevailing notion of the family as a separate universe disconnected from society, a notion that is simply not true. The lack of care one has experienced can be seen as an extension of a general lack of care in society (Tronto, 1993, 2013). It helps the individual gain perspective on their parents’ lack of care when they realize that their parents, too, were embedded in a society with various norms, practices, expectations, emotional rules, and ideals. The sociological perspective on childhood can also challenge a psychological understanding of “attachment” that is overly individualizing and overlooks how “attachment” to parents is also dependent on their attachment to society. Concepts of trauma can be politicized and sociologized, where one experiences social injustice, not just something personal and private.
Construct eurythmy (Lefebvre, 2004) through temporal citizenship (Berglund, 2026). Society’s various social configurations come with a social time that the subject must navigate. Often, there are several different rhythms (polyrhythms) that may also be out of sync with one another (Lefebvre, 2004). The exercises discussed above, primarily drawing on Collins (2004), have broadly addressed how to build one’s own rhythm that supports the good life.
Synchronize as much of your life as possible. Engage in conversations with a shared focus, cultivate a sense of flow, engage in deep work, and establish routines for various rituals and practices,
Find a rhythm tailored to you that supports your pursuit of the good life. Henry David Thoreau wrote:
“If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music he hears, however measured or far away.”
To stay true to your own rhythm and not get swept up by those around you. Due to our genetics, life stories, physical health, and habits, we have varying abilities to handle different rhythms. Most people face both professional and personal challenges that require them to adapt to heteronomous rhythms. Autonomous rhythms make it easier to experience a sense of flow, a form of effortless effort, such as a CEO who can go from meeting to meeting and “work” very hard. But the work the CEO performs has such a low degree of “jobification” that it can feel largely enjoyable, as they are filled with emotional energy and pride in being the one in charge (Collins, 2004; Kemper, 2011). If you’re not a CEO, you need to find other ways to establish your own rhythm so as not to be dominated solely by heteronomous rhythms, that is, a state of temporal subordination.
Focus creates “slow speed.” When focused, one is often still, slowed down, and focused on a single thing; yet at the same time, it is the fastest thing one can do, because with the highest level of focus, one is at one’s most creative, best at producing and learning things, compared to, for example, multitasking. The multitasking subject is slow but experiences the activity as fast. One habit Nietzsche cultivated was to be so focused that he entered a state of frenzy, as he described it, which he alternated with long hikes in the Alps.
Slowing down techniques. Active rest by being in nature; consciously practicing slowing down through deliberate pauses and scheduled rest. Rest, and even a certain degree of idleness (sprettzatura), seems to be part of the good life, because without it, it is difficult to function as a human being, to be creative, or to have the energy to care for oneself or others.
Reduce what accelerates. Social media, which in the moment can accelerate through various clips and stimuli, is at the same time a factor that can turn one into a “slow subject” who cannot keep up with what is required for the good life, such as engaging in political work and caregiving.
Create buffer zones for rest and security, step away from the acceleration of keeping up and surviving in the status quo. Curiosity as a state of rest and discovery: face the future with curiosity rather than anxiety that things might go wrong.
Make use of the pockets of free time we have (leisure, legal limits on work), but also fight for more pockets of free time as a political project. Pockets of free time do exist; the more intensified one’s life is, the fewer there are. There are ways to de, intensify by scaling back what does not support the good life, but it is also possible to make better use of the pockets of free time that may arise. Time gaps can arise during commutes, walks to work, or moments when you can’t do anything else. In today’s smartphone, centered world, these gaps are consumed by our phones, and primarily by social media. In contrast, one can try to consciously choose how to use these gaps: always carrying a book, actively practicing meditation, playing chess, using educational apps, and so on. One aspect of making the most of these gaps is not wasting the free time one has. Taleb writes:
Most humans manage to squander their free time, as free time makes them dysfunctional, lazy, and unmotivated, the busier they get, the more active they are at other tasks. (Taleb, 2012)
Create blocks of time for “time energy” (Mckerracher, 2023). One way free time is wasted is by failing to structure clear blocks of time that can be filled with focused energy. Free time can be wasted by doing a variety of things without any of them leading to a state of flow or deep work.
Create breathing room. Is speed necessary to create breathing room and help others slow down? For example, might you need a higher pace when learning new things? Slow and inefficient learning is one of the most fundamental forms of slowness that creates a sense of acceleration, precisely because you yourself are moving so slowly.
Patience. A virtue closely related to “slow speed” is patience. Patience is the virtue at the heart of the fable of the hare and the tortoise, where small steps build up cumulatively. Discourses and ideas about achieving success quickly create resistance to being patient. A lack of socialization and knowledge also means that one’s thought processes aren’t strong enough to support patience. Patience can be misdirected; putting up with subordination is the wrong kind of patience. It is patience in focused action that is central.
Acceleration techniques.
Make certain aspects more urgent; don’t just sit around waiting for a better life. Choose areas of life where you need to accelerate, balanced with deceleration techniques. The interplay between deceleration and acceleration techniques can make both stronger. Create more “urgent” thought processes, viewing time slipping through your fingers as something positive, a limited life that should be cherished.
Strengthen the connection between learning and action through calculated risks and experimentation. If you believe that everything you do must be perfect, you can easily fall into a pattern of risk minimization that leaves you completely stuck.
Accelerate the pace of learning. One way is through reading and purposeful practice. Learn not only to adapt to the job market but also to combine this with political education and personal development. “The wisest are the most annoyed at the loss of time,” wrote Dante. “Slow speed” is linked to reflexive action, where a “fast” subject can shorten the time between thought and action. They know how to form a new habit or how to solve a problem, but wait too long to act. As a result, they fail to gain momentum; they barely get started, or they think they can sharpen the axe, but they just keep sharpening the axe without ever starting to chop down the tree. Building momentum and vitality means becoming a faster agent; making room for rest and staying in rhythm are part of being a fast agent. There are quite high expectations for the ability to learn new things in order to keep up with flexible capitalism (Sennett, 2002).
Routines that accelerate. Experiment, be brave, try something new, keep moving, meet more people of different kinds, and act by consciously being fast in a strategic way. Collins points out how this is a defining trait for future leaders to attain power in politics and business (Collins & McConnell, 2015).
The “always, active, never, passive” heuristic. Avoid passive activities where you’re just consuming. Replace them with something active instead. Do activities with your friends. If you usually meet passively and just take it easy, do an activity where you need to collaborate and think together.
Keep moving. Sometimes people are practically at a standstill because they aren’t taking action, instead, they’re gathering more information, for example: Someone has written the following about the importance of action: “Action may not always bring happiness, but there is no happiness without action.”