Category: Health and Fitness

  • The Cruelty of Retirement No One Warned You About

    The Cruelty of Retirement No One Warned You About

    Growing old and planning your retirement provide a cruel education in the merciless nature of bureaucracy. You spend forty years imagining retirement as an escape from work, only to discover that before you’re permitted to stop working, you must complete an enormous amount of additional work.

    Most of it involves paperwork.

    Except we don’t call it paperwork anymore because there is no paper. Paper would be too easy. Paper sits obediently on a table. You can hold it in your hands, read it, scribble notes in the margins, and return to page one whenever you get confused. Modern bureaucracy has improved upon this primitive system by replacing paper with websites, portals, passwords, security questions, verification codes, drop-down menus, disappearing screens, and online forms that occasionally erase everything you’ve entered because you spent too long looking for your Social Security number.

    This technological revolution arrives at precisely the right moment in your life: when your eyes are tired, your patience is gone, and your facility with navigating government websites is approaching that of a manatee attempting to operate an ATM.

    No matter. The gauntlet begins.

    First, Medicare.

    You arrive at the Medicare website expecting to encounter something resembling a large button that says START HERE.

    Instead, you are greeted by photographs of radiant senior citizens experiencing levels of happiness rarely observed outside pharmaceutical advertisements. Silver-haired couples stroll along beaches. Healthy retirees embrace grandchildren. Everyone appears recently moisturized. Nobody is squinting at a computer monitor wondering whether he needs to fill out Form B.

    Meanwhile, the website offers you an enormous quantity of information. There are links explaining insurance packages. Links answering frequently asked questions. Links explaining other links. You can learn almost anything you want about Medicare except the answer to the one primitive question pounding inside your skull:

    Where the hell do I start?

    You become a rat in a digital maze.

    Perhaps you need Form B. Perhaps you don’t. Perhaps you need it eventually but not now. Perhaps filling it out now will create a problem later. Make sure you have all your information handy, although you’re not entirely sure what “all your information” means until the website requests a number you’ve never heard of that apparently governs your destiny.

    There is no benevolent angel sitting beside you saying, “You’re doing fine. Click that button.”

    There is just you, growing visibly older in the blue light of your monitor while a seventy-two-year-old stock-photo model smiles at you from a sailboat.

    I call this Portal Despair: the distinctive psychological state produced by staring at a beautifully designed institutional website containing enormous quantities of information but no obvious answer to the question, Where do I start?

    The happier the people on the website appear, the worse Portal Despair becomes.

    Once Medicare has softened you up, you move on to CalPERS and CalSTRS.

    Years ago, before our Human Resources coordinator retired during COVID, she warned me that there was some peculiar rule governing the timing of retirement when CalPERS and CalSTRS are involved. The dates have to align correctly. There is a sequence. Something has to happen before something else happens.

    I don’t remember the details.

    I only remember receiving the distinct impression that if I retire on the wrong Tuesday, my pension will turn into a pumpkin.

    So now I must contact the new HR person and ask her to reconstruct this ancient knowledge. My goal is to get CalPERS and CalSTRS working together in perfect harmony so that my retirement proceeds like a smooth stone skipping across a still lake.

    I fully expect instead to discover that one agency requires a document from the other agency, which cannot produce that document until the first agency verifies that I have requested it.

    Then comes health insurance.

    Because I’m leaving my employer’s health plan and moving onto my wife’s, her employer requires official documentation showing that she has “lost coverage.”

    Lost coverage.

    The phrase sounds apocalyptic. It suggests that our family has been cast onto the American healthcare tundra wearing burlap sacks and searching the horizon for a free clinic.

    We haven’t lost anything. We’re changing insurance.

    But the bureaucracy has declared this a loss, and therefore someone must produce an official document certifying the loss. My wife will then present this sacred parchment to her employer, which will presumably inspect the seal, consult the oracle, and permit us to purchase health insurance through her job.

    Then we have to investigate dental and vision coverage. My wife reports that the dental insurance offered through her employer sucks, a technical assessment I trust completely. Perhaps we should continue purchasing dental and vision coverage through my former employer. Perhaps not.

    And although her job will keep us with Kaiser, we don’t yet know exactly what version of Kaiser we’re getting. Perhaps it will be essentially the same. Perhaps it will be Kaiser Lite, with higher copays and subtle degradations that reveal themselves only after you’re sitting in an examination room wearing a paper gown.

    You won’t know until you’re inside the belly of the beast.

    Good luck.

    Then there’s the pension.

    A CalSTRS representative tells you the amount you’ll receive every month, and for approximately eleven seconds you feel rich.

    Do not enjoy those eleven seconds.

    That number is gross income.

    Taxes still exist.

    The government, having spent decades taxing your salary, does not shake your hand at retirement and say, “You’ve done enough. Keep the rest.”

    So when the pension representative gives you that beautiful monthly number, mentally shrink it immediately. Do not start pricing Viking cruises. Do not buy a Porsche. Do not inform your children that Daddy has entered the leisure class.

    You’re not rich.

    You’re simply receiving taxable income while wearing sweatpants.

    By this point you begin to believe you’re making progress. You’ve completed several forms. You’ve spoken to HR. You’ve created accounts. You’ve written down passwords. Somewhere in the distance, you think you can see light.

    You are delusional.

    There are more forms.

    Forms beget forms.

    One form requires an attachment. The attachment requires certification. The certification requires proof. The proof must come from another institution, which requires you to complete another form before it will provide the proof required by the first form.

    Eventually there are subforms attached to larger forms and subforms attached to the subforms. You begin with the innocent objective of changing your health insurance and find yourself three weeks later downloading a PDF called “Verification of Qualifying Event Supporting Documentation Supplemental Certification.”

    Chefs have an expression for reaching this condition:

    You’re in the weeds.

    I prefer Form Metastasis: the tendency of one bureaucratic form to generate additional forms, certifications, attachments, proofs, and follow-up requests. Form A requires Form B. Form B requires verification from Institution C. Institution C cannot provide verification until Institution D processes Form E.

    Nobody designed the entire system.

    That’s what makes it terrifying.

    I could have retired three years ago.

    I didn’t.

    You want to know one reason?

    I hate paperwork.

    I hate paperwork with such intensity that I would rather get dressed in the morning, drive to work, attend tedious meetings, answer emails, listen to administrators explain exciting new initiatives, and grade thousands of student assignments every year than confront the administrative machinery required to stop doing those things.

    Work, at least, I understand.

    Retirement requires training.

    But I’ve finally made the decision. I’ll be sixty-five in a couple of months. I’m retiring.

    Except “retiring” now strikes me as a fraudulent description of what is happening.

    I’m not retiring.

    I’ve changed jobs.

    I used to be a college instructor. Now I am an unpaid administrative assistant assigned exclusively to the Jeffrey McMahon account.

    My responsibilities include Medicare enrollment, pension coordination, health-insurance transitions, dental and vision decisions, tax withholding, beneficiary elections, document retrieval, password management, deadline compliance, and maintaining good standing with an assortment of institutions that possess the power to interfere with my money or healthcare.

    There will be no salary.

    There will be no vacation.

    There will be no administrative assistant because I am the administrative assistant.

    This is Bureaucratic Retirement Capture: the process by which institutions ostensibly designed to facilitate your retirement instead colonize your time and attention. You leave your employer expecting liberation from schedules and administrative obligations, only to discover that Medicare, pension systems, insurance companies, tax agencies, and benefits departments have inherited you.

    Which brings me to the cruelest discovery of all.

    The Retirement Paradox.

    Leaving the workforce requires taking on another job: the administration of leaving the workforce.

    Instead of meetings and grading, you get Medicare enrollment, CalSTRS, CalPERS, HR documentation, health-insurance transitions, dental and vision decisions, tax withholding, beneficiary elections, deadlines, passwords, portals, forms, subforms, supplemental forms, and forms verifying that you have completed other forms.

    For decades, I imagined retirement as a great exhalation. I would finish my final semester, turn in my grades, clean out my office, drive home, and feel the enormous machinery of employment finally release me.

    Instead, the machinery has merely transferred me to another department.

    How stupid am I?

    Why didn’t I just keep working?

    It would have been so much easier.

  • How Moral Rot Gets a Corporate Takeover

    How Moral Rot Gets a Corporate Takeover

    As my writing students and I explore McKay Coppins’s “Sucker: My Years as a Degenerate Gambler,” I realize that sports betting does not lead to a single research question. It opens the door to at least four distinct arguments:

    1. Is sports betting designed to function as a harmless hobby, or does its business model depend on cultivating addictive behavior?
    2. Will the growing alliance between professional sports and gambling eventually produce enough corruption and suspicion to destroy fan trust—and, with it, the sports business model?
    3. Is sports betting so structurally tilted toward the house that a rational understanding of the system should compel us to avoid it altogether?
    4. What does the astonishing normalization of sports betting teach us about the dangers of the Overton Window?

    The fourth question interests me most. Sports betting was once associated with bookies, organized crime, ruined families, fixed games, and moral decay. Now the same basic enterprise arrives on a glowing smartphone, endorsed by Hall of Fame athletes, promoted during broadcasts, and wrapped in the cheerful language of bonus bets, profit boosts, and enhanced fan engagement. A platform capable of exploiting addiction, encouraging corruption, and monetizing human weakness has been repackaged as wholesome mainstream entertainment.

    That transformation may be the most disturbing lesson of the entire unit. The Overton Window shows us that social pathology does not have to defeat our moral resistance in a frontal assault. It can simply change its clothes. Give vice enough celebrity endorsements, corporate partnerships, technological convenience, and relentless exposure, and eventually we may stop seeing vice at all. If my students and I can watch that transformation occur without becoming deeply unsettled by it, then perhaps the normalization is already doing its work.

  • What Steroids Can Teach Us About Generative AI

    What Steroids Can Teach Us About Generative AI

    I’ve been examining the effects of generative AI on my college writing students’ compositions over the last four years, and the best analogy I can come up with to get a handle on generative AI is to compare it to the way athletes use PEDs. 

    Athletes want an advantage, they want an edge, and they don’t want their opponents to have a better arsenal at their disposal, so they feel compelled to take PEDs. Same with college students who want the AI advantage. PEDs give athletes confidence that becomes a crutch. As AI does for students. 

    PEDs can give athletes a false sense of power, making them feel like superheroes. These PEDs give dope up their bodies until they don’t want to revert to the natural version of themselves. So does AI for busy students. Students with abysmal reading and writing skills can launder their writing through the AI machine and get a product that looks polished and articulate. This gives them a sense of cognitive doping. They become dependent on its sense of power. 

    Over time, PEDs make the body go flat because it acclimates to greater and greater doses. In this regard, AI makes the brain go flat after its users default to outsourcing their half-baked thoughts and letting AI generate full-blown, overwritten compositions. The disconnection between the writer and the output is soul-deadening. 

    Just as PEDs will never leave sports, AI will never leave writing or academia. Unless the data centers become too expensive to be sustained, the tool is here to stay. 

    The best thing I can do as a college writing instructor is craft assignments that defy AI use, such as field research, interviews, and personal reflections. I know full well that students will try to cheat the system and that I may have to have some blue book compositions to get a better handle on their writing, but we live in a high-performance world where often dangerous tools have to be harnessed. Otherwise, they will destroy us. 

  • Why I Need to Craft “Natty” Wring Prompts

    Why I Need to Craft “Natty” Wring Prompts

    About fifteen years ago, one of my students wrote a personal narrative about losing herself. She was in middle school. Her friends persuaded her to dress in extremely suggestive clothing with tons of makeup. In a revealing outfit that would have caused her mother to have a brain hemorrhage, she looked in the mirror and started crying. “I didn’t even recognize the girl staring back at me,” she wrote. “I wiped the makeup off, got back in my regular clothes, ran home, and cried in bed.” 

    I thought about that image as I started working on some writing prompts for the Fall Semester in which my eighteen-year-old college freshmen contrast writing with AI and writing “natty,” to use an expression that describes “natural” bodybuilders who don’t take performance-enhancing drugs. Generative AI can be a great writing tool, but it tends to overdo everything. Our writing becomes that crying overdone girl staring back at herself, or the bloated bodybuilder who is more cartoon than a celebration of the physique. In all of that generative AI, something gets lost. 

    Us. 

    We can hardly be blamed. Generative AI can feel like magic, taking a 300-word idea and blowing it up into a 2,000-word essay with vivid descriptions, highly stylized metaphors and witticisms, and Socratic rhetorical flourish. Eventually, we begin to believe we are the source of that 2,000-word essay. We flatter ourselves to our own detriment. We lose authenticity. We lose ourselves. We are that middle school girl staring into the mirror and not recognizing who’s looking back at us. 

    Using AI tools with my students for the last four years, I can say from personal experience that writing natty feels cleansing, like going off sugar-laden processed foods. Just as too much dessert causes diabetes of the body, too much generative AI causes diabetes of the mind and soul. We need to carve out natural writing spaces where we can connect with who we truly are before it’s too late. 

  • The TV Series Best Medicine Is Cognitive Comfort Food

    The TV Series Best Medicine Is Cognitive Comfort Food

    The television series Best Medicine follows a neurotic, antisocial city doctor who relocates to a small coastal town in Maine and discovers, to his horror, other human beings. Gradually, the townspeople penetrate his emotional armor and teach him how to connect, belong, and presumably stop behaving like someone who regards casual conversation as an infectious disease.

    We’ve been here before. Northern Exposure built an entire world around the city doctor exiled among lovable eccentrics. Schitt’s Creek perfected the transformation of prickly outsiders through prolonged exposure to decent people. Best Medicine doesn’t pretend to have discovered a new continent. It arrives at a familiar resort, puts its suitcase on the bed, and settles in.

    Nor is it profound television.

    No one is going to teach a graduate seminar on its metaphysics. You don’t finish an episode and stare silently through the window while reconsidering the foundations of Western civilization. The characters are eccentric but lovable, the town is picturesque, the conflicts remain manageable, and a warm heart beats beneath the entire production.

    Naturally, I enjoy it.

    My wife and I can sit down together and enter this agreeable little Maine universe where damaged people are basically decent, neighbors care about one another, and the human condition can usually be repaired before bedtime.

    This is Cognitive Comfort Food: warm, undemanding entertainment consumed not because we’ve abandoned serious thought but because serious thought occasionally needs to shut up.

    The distinction matters.

    I know Best Medicine can be sentimental. The show knows it too. You can practically see the writers wheeling the emotional casserole into the oven. Here comes the lonely eccentric. Here comes the misunderstanding. Here comes the unexpected kindness. Give it forty-five minutes at 350 degrees and somebody will learn something about friendship.

    Fine.

    I’ll have seconds.

    Normally, sentimentality makes me suspicious. I can see the machinery. I can hear the violins warming up behind the curtain. I know when a television show is reaching into my chest and squeezing the designated emotion gland.

    But there are evenings when I don’t want to fight it.

    The real world has already done enough.

    To say that the world is nasty is hardly an insight. Human beings have been murdering, cheating, betraying, invading, exploiting, and humiliating one another since somebody first discovered that a rock could be used for something other than sitting.

    What has changed is our access to the spectacle.

    We now carry a global misery-delivery system in our pockets.

    War before breakfast. Political outrage with lunch. Murder during the afternoon. Environmental catastrophe before dinner. Then a few minutes of social-media lunacy before bed, just in case the nervous system had somehow retained a molecule of serenity.

    Scroll.

    Atrocity.

    Scroll.

    Corruption.

    Scroll.

    Some lunatic screaming into a camera from the driver’s seat of his car.

    Scroll.

    Civilization apparently ending again.

    Against this backdrop, Best Medicine begins to look less like escapism than neurological first aid.

    For an hour, nobody is trying to overthrow a government.

    Nobody is uploading a manifesto.

    Nobody is explaining why the apocalypse will arrive Thursday.

    Instead, a neurotic doctor is learning to tolerate his neighbors in coastal Maine.

    Perfect.

    Cognitive Comfort Food works because it asks very little from us. Serious art can be magnificent, but serious art is greedy. It wants attention. It wants interpretation. It wants us to confront ambiguity, suffering, mortality, moral compromise, unreliable narrators, fractured identities, and the terrifying possibility that the protagonist’s crisis is somehow our crisis.

    Sometimes I don’t want a crisis.

    Sometimes I want mashed potatoes.

    This doesn’t mean I’ve surrendered my standards. I haven’t decided that every television show should resemble a Hallmark movie in which a high-powered attorney returns to Vermont, saves the family Christmas-tree farm, and marries a carpenter named Luke.

    There is a difference between living on Cognitive Comfort Food and occasionally needing it.

    Nobody should eat cheesecake for every meal.

    But after chewing through the gristle of contemporary life all day, a little cheesecake isn’t evidence of moral collapse.

    Nor does watching an uncomplicated television show necessarily dumb us down. The opposite may occasionally be true. The brain needs recovery just as the body does. Nobody finishes a hard workout and announces that resting afterward represents a betrayal of physical fitness. Yet we sometimes imagine that an intelligent person should remain intellectually clenched from breakfast until bedtime.

    Read the difficult novel.

    Study the political crisis.

    Listen to the serious podcast.

    Watch the prestige drama about intergenerational trauma.

    Contemplate death.

    Repeat.

    Eventually the brain files a grievance.

    So my wife and I sit down and watch Best Medicine.

    We forgive its sentimentality.

    We forgive its lovable eccentrics.

    We forgive the suspiciously therapeutic properties of small-town Maine.

    Most importantly, we forgive ourselves for enjoying it.

    Tomorrow there will be plenty of time for difficult books, serious arguments, moral ambiguity, and the latest evidence that civilization is being operated by raccoons who have broken into the control room.

    Tonight, I’ll take the mashed potatoes.

    The brain needs comfort food too.

    Sometimes that’s the best medicine of all.

  • The Discipline Ceiling

    The Discipline Ceiling

    When I followed baseball in the 1970s, certain teams seemed to have permanent reservations in the cellar. The Milwaukee Brewers. The San Diego Padres. The Washington Senators. I didn’t need to study the standings. I knew where to find them.

    At the bottom.

    Eventually, losing ceased to seem like a temporary condition and became a form of civic identity. Other teams competed for pennants. These teams competed for mathematical elimination sometime around Memorial Day. Their fans could open the sports page in August without anxiety. There would be Milwaukee, comfortably settled into the basement, unpacking boxes and hanging pictures on the walls.

    This is roughly my relationship with 230 pounds.

    For seven years, I have tried to break through that number and descend toward my promised land of 210. Occasionally I approach the border. I eat well. I exercise. I begin imagining myself entering the exotic kingdom of the 220s.

    Then 230 appears at the checkpoint.

    Not so fast.

    At this point, 230 doesn’t merely exist. It has developed a personality. It flexes its biceps. It smokes a cigar. It leans against the clubhouse wall with the serene confidence of a last-place team holding a twenty-game lead over its nearest competitor.

    Go ahead.

    Try something.

    I’ll be here.

    And it is.

    I eat mostly whole foods. In the morning, steel-cut oats. Later, a protein-heavy salad. After my nap, Greek yogurt. Dinner is protein and vegetables. I monitor portions. I exercise. I generally keep my calories below 2,500.

    Then I step on the scale.

    230.

    It’s like opening the sports page in 1974.

    Milwaukee: last place.

    Of course.

    At this point, the fitness tribunals will convene.

    “You’re eating too much.”

    Fine.

    “Reduce your calories.”

    I have.

    “Reduce them more.”

    And here we arrive at The Discipline Ceiling: the point at which a person is technically capable of imposing additional restrictions upon himself but decides that the marginal improvement isn’t worth making everyday life more miserable.

    This distinction matters because whenever weight loss stalls, the discussion inevitably becomes moral.

    You lack discipline.

    You don’t want it badly enough.

    You’re making excuses.

    Really?

    Come spend a week with me.

    Enjoy the steel-cut oats.

    Have another salad.

    Marvel as I spoon Greek yogurt into my mouth for approximately the ten-thousandth time.

    Then join me for dinner, where once again protein and vegetables await like two elderly relatives who have been sitting in the same chairs since the Eisenhower administration.

    I have discipline.

    What I don’t have is any interest in escalating it indefinitely.

    Could I eat 1,900 calories a day?

    Probably.

    Could I start intermittent fasting?

    Certainly.

    Could I go to bed hungry, wake up hungry, drink black coffee while contemplating mortality, and spend the afternoon fantasizing about a baked potato?

    Absolutely.

    I could probably reach 210 if I were willing to make weight loss the organizing principle of my existence.

    But I’m not.

    That’s my Discipline Ceiling.

    The modern optimization culture has difficulty accepting such a ceiling because its governing philosophy is that every measurable human characteristic should be improved until either perfection or death intervenes.

    Weight too high?

    Eat less.

    Still too high?

    Eat less than that.

    Hungry?

    Excellent. The program is working.

    Miserable?

    Even better. Misery demonstrates commitment.

    Soon enough you’re weighing blueberries on a digital scale and wondering whether licking the spoon requires an entry in MyFitnessPal.

    At some point, I decline.

    This doesn’t mean I’ve discovered that calories don’t matter or that my body has repealed the laws of thermodynamics. If I consistently ate substantially less, I would almost certainly lose additional weight.

    The question isn’t whether I can impose more discipline.

    The question is how much of my remaining life I’m willing to surrender to it.

    There is always another restriction available.

    Skip breakfast.

    Eliminate starch.

    Reduce dinner.

    No food after six.

    Fast sixteen hours.

    Fast eighteen.

    Count almonds.

    Fear bananas.

    Treat a tablespoon of peanut butter like an uncontrolled substance.

    Eventually you can become so disciplined that you spend your entire day thinking about the food you’re heroically not eating.

    No thanks.

    I would still like to weigh 210. I would enjoy seeing 225, then 220, then perhaps one glorious morning stepping onto the scale and seeing a number beginning with 21.

    But there are terms.

    I’ll eat nutritious food. I’ll control my portions. I’ll exercise. I’ll tolerate some hunger. I’ll maintain a degree of dietary monotony that would make a monastery cafeteria look like the Bellagio buffet.

    But I will not turn eating into punishment.

    That is the ceiling.

    Perhaps this means I’ll remain at 230.

    Perhaps 230 is my Milwaukee Brewers.

    If so, I’ll continue trying to climb out of the cellar—but I’m not going to set fire to the clubhouse to prove how badly I want the pennant.

    There is discipline.

    And then there is making your entire life kneel before a number on a bathroom scale.

    I’ve reached the ceiling.

    I’m not climbing through it.

  • The Volume Knob Principle

    The Volume Knob Principle

    When I returned from my family vacation on July 30, 2026, I stepped on the scale and saw 236 pounds.

    At sixty-four, that put me twenty-six pounds above my goal of 210 and six pounds above a barrier I hadn’t managed to penetrate since 2019.

    This called for action.

    Unfortunately, my preferred response to a problem is sometimes to attack it with a flamethrower.

    Within four days, I dropped to 230. Much of that was undoubtedly vacation water weight, but I was encouraged. The campaign had begun. I would eat properly, train hard, and finally break through the 230 barrier.

    Then I made the mistake of confusing enthusiasm with wisdom.

    I exercised every day for eleven consecutive days. Some days I did sixty-eight minutes of kettlebell circuit training followed by an hour on my Schwinn Airdyne. The kettlebells weren’t particularly heavy, but I kept moving. Then came the bike, where exercise ceased to be exercise and became a hostage negotiation with the calorie counter.

    My target was 700 calories.

    Not 620.

    Not 650.

    Seven hundred.

    I would climb onto the Airdyne and begin pedaling like a man attempting to power Southern California during a blackout. The fan roared. Sweat poured off me. My legs churned. I stared at the monitor as though the glowing digits were reporting my moral worth.

    All this punishment produced a fascinating result.

    I didn’t lose another pound.

    After eleven days of dietary virtue and exercise fanaticism, I still weighed 230.

    Then something worse happened.

    On the eleventh day, I got on the Airdyne and my body resigned.

    Normally I could grind my way toward 700 calories. This time I barely reached 300. My legs were empty. My energy vanished. It felt as though someone had opened a panel in my back and removed the battery.

    Fine, I thought. I’m exhausted. I’ll rest.

    I couldn’t.

    I crawled into bed physically demolished yet strangely agitated. Instead of relaxation came anxiety. I tossed and turned, frightened by the depth of my exhaustion. For most of my life, exercise had been one of my great sources of bliss. Now it had entered the Fear Dungeon. I had pushed myself hard enough that the thing I associated with vitality suddenly seemed capable of hurting me.

    I began wondering whether I had crossed some invisible line.

    Then I thought of Arnold Schwarzenegger.

    Arnold has inspired me since I was thirteen. Now in his late seventies, he reportedly still trains seven days a week for about ninety minutes: forty-five to sixty minutes of cycling followed by roughly thirty minutes of weights.

    Seven days a week.

    At nearly eighty.

    I couldn’t survive eleven.

    Was something wrong with me?

    Then, during my next kettlebell workout in the garage, I had a revelation that should have occurred to me considerably earlier.

    Arnold isn’t trying to kill Arnold.

    The older Arnold isn’t reenacting Pumping Iron every morning. He’s not storming into the gym with Wagner blasting while attempting to punish every muscle fiber for the crime of aging. His workouts appear considerably more civilized. He rides his bike. He lifts. He talks to people. He jokes. A man of immense charisma, he holds court. For Arnold, the gym is partly exercise and partly social club.

    Meanwhile, I’m alone in my garage behaving as though the Schwinn Airdyne knows where the bodies are buried.

    The difference isn’t necessarily discipline.

    It’s volume.

    I began imagining my exercise program controlled by a giant amplifier knob.

    Mine was turned to Eleven.

    Nigel Tufnel would have approved.

    Every workout had to be harder. Every bike session had to produce the magic number. Every day off looked suspiciously like weakness. If 600 calories was good, 700 was better. If four workouts were productive, eleven consecutive workouts must transform me into a Greek god sometime before Labor Day.

    Except my body wasn’t becoming a Greek god.

    It was filing a grievance.

    That’s when I arrived at The Volume Knob Principle: sustainable fitness isn’t about turning effort as high as it will go. It’s about finding the highest setting from which your body can reliably recover.

    For me, Eleven was not heroic.

    Eleven was stupid.

    So I’m turning the knob down to Seven.

    I’ll continue my kettlebell circuits because I enjoy them. But I’ll allow myself a minute of rest when I need it. I’ll trim the workouts from sixty-eight minutes to about sixty-three and limit them to three days a week.

    The Airdyne requires a more dramatic intervention.

    Getting 700 calories in under an hour was beating me up. Doing it three or four times a week was beating me up with a folding chair after I was already on the ground.

    So the bike goes down to twice a week.

    And 700 loses its throne.

    The new target is 600.

    This sounds easy until you understand the psychology of the calorie counter. Once you’ve repeatedly produced 700, anything less starts feeling like moral decline. The machine reports 600 and some primitive voice says, Pathetic. You used to be somebody.

    That voice needs to shut up.

    Six hundred isn’t a failed 700.

    Seven isn’t a failed Eleven.

    A rest day isn’t evidence of decadence.

    At sixty-four, perhaps the great fitness challenge isn’t learning how hard you can push yourself. I mastered that trick decades ago. The harder lesson is learning when pushing harder becomes indistinguishable from stupidity.

    I can’t train exactly like Arnold.

    I don’t need to.

    I can steal the more useful lesson from the older Arnold: keep moving, keep lifting, keep showing up—but stop treating every workout like the beaches of Normandy.

    Turn down the Volume Knob.

    Eleven makes more noise.

    Seven lets you keep playing.

  • The Exhaustion Paradox

    The Exhaustion Paradox

    In 1974, when I was in junior high, a friend came to school looking wrecked. He had spent the weekend at his family’s cabin skiing at Bear Valley Mountain Resort, and when he returned home Sunday night, exhausted from two days on the slopes, he couldn’t sleep.

    This made no sense to me.

    Wasn’t exhaustion supposed to produce sleep? You depleted the body, crawled into bed, and disappeared for ten hours. That was the arrangement.

    His mother, a nurse, offered a different explanation. Her son had gone beyond ordinary fatigue. He was so exhausted that his body could no longer relax enough to sleep.

    I found the idea fascinating and horrible.

    Call it The Exhaustion Paradox: the state in which fatigue becomes so acute that instead of producing relaxation and sleep, it produces agitation, anxiety, and an inability to rest. The body desperately needs the very thing its exhausted condition prevents it from obtaining.

    I filed this strange idea somewhere in my adolescent brain and didn’t think about it again for more than fifty years.

    Then I decided to recreate the experiment.

    My current weight-loss campaign has made me eager to exercise. Usually, this is a good thing. I know my body well enough to understand that I need one or two days off every week. Recovery allows my muscles to heal and lets me return to my workouts with enough energy to attack them rather than merely survive them.

    But weight-loss impatience has a way of making perfectly sensible principles seem negotiable.

    If exercise burns calories, more exercise must burn more calories. And if more is good, ten consecutive days must be magnificent.

    So I trained for ten days without a break.

    On the tenth day, I climbed onto my exercise bike and discovered that my body had apparently resigned without giving notice.

    My usual power was gone. My legs felt hollow. I produced less than half my normal output. Every pedal stroke seemed to require a committee meeting. This wasn’t the satisfying fatigue of a hard workout. I felt depleted at the cellular level, as if someone had reached inside me and removed the batteries.

    Fine, I thought. Obviously I need sleep.

    I dragged myself to bed.

    And couldn’t rest.

    Instead of sinking gratefully into the mattress, I became anxious. The exhaustion itself was unnerving. I could feel how badly my body needed recovery, yet I couldn’t cross the threshold into it. I tossed and turned for ninety minutes, simultaneously desperate for sleep and incapable of surrendering to it.

    Then a memory surfaced from 1974.

    Bear Valley.

    My junior-high friend.

    His nurse mother.

    He was too exhausted to sleep.

    Fifty-two years later, I finally understood what she meant.

    I got out of bed and told my wife what was happening. She suggested I drink some water mixed with electrolyte powder.

    I did.

    Soon I felt considerably better. Whether the electrolytes were responsible, the water helped, or simply getting out of bed broke the cycle of anxious exhaustion, I don’t know. But the feeling of physical crisis subsided. I did a few chores and eventually sat down to write.

    The episode reminded me of something I already knew but had temporarily decided didn’t apply to me: recovery is not the enemy of training.

    It is part of training.

    You cannot bully the body indefinitely and call it discipline. Eventually the distinction between training and punishment disappears. The workout deteriorates, the body rebels, and even rest becomes difficult.

    At thirteen, I thought The Exhaustion Paradox was fascinating and awful.

    At sixty-four, I can confirm the awful part.

  • The Character Paradox

    The Character Paradox

    If you believe that human beings are capable of genuine self-improvement, Jeffrey Rosen’s The Pursuit of Happiness is an excellent place to begin. On its opening page, Rosen quotes the Renaissance physician Paracelsus: “Even as man imagines himself to be, such he is, and he is also that which he imagines.”

    Most of us imagine ourselves becoming happier. That is hardly surprising. The more revealing question is what kind of life we imagine will make us happy.

    A little philosophy quickly dispels the fantasy that happiness can be built from immediate gratification. Pleasure is fleeting. Appetite is insatiable. Every indulgence briefly satisfies only to awaken the desire for another. The great philosophical tradition proposes a different path. Happiness is not something we consume. It is something we become.

    Rosen traces this tradition through Benjamin Franklin and ultimately back to Cicero’s Tusculan Disputations. There, Cicero argues that the soul must be “tranquilized by restraint and consistency.” The happy person is neither consumed by fear nor driven by restless ambition. He is not perpetually distressed, intoxicated by meaningless excitement, or enslaved by craving. He possesses something rarer: inner equilibrium. His happiness rests not upon favorable circumstances but upon a well-ordered character.

    Rosen summarizes the idea with admirable clarity. The pursuit of virtue is about being good, not feeling good. Feelings are unstable companions. Character endures. America’s Founders therefore understood the pursuit of happiness as a lifelong effort to cultivate virtue by using reason to govern destructive emotions, improve oneself, and become more capable of serving others.

    The argument is compelling.

    It also raises an unsettling question.

    Can moral character actually be cultivated, or is philosophy merely watering seeds that were already planted?

    Over the years I have spoken with many people whose childhoods were marked by neglect, abuse, or abandonment. A few told me they made a solemn vow that their own children would never endure what they had suffered. Their painful upbringing became a moral education. They transformed misery into compassion.

    Others traveled a different road.

    Their adult lives became faithful reproductions of the homes that had wounded them. Chaos produced more chaos. Addiction generated more addiction. Cruelty echoed across another generation.

    Why?

    Why does one person convert suffering into wisdom while another converts it into repetition?

    Were different choices responsible?

    Or were deeper differences already present long before those choices appeared?

    Perhaps character truly is destiny.

    But if so, where does character come from?

    Is it patiently built through discipline, habit, and moral instruction?

    Or does moral instruction simply awaken something that was already waiting to be awakened?

    I sometimes wonder whether the very act of picking up Rosen’s The Pursuit of Happiness hints at an answer. Perhaps people do not seek goodness by accident. Perhaps they are drawn toward it because some quiet part of them already recognizes its voice.

    That possibility reveals what I call The Character Paradox: the enduring question of whether moral character is principally cultivated through disciplined choice or gradually revealed by the dispositions already present within us.

  • The Glum Principle

    The Glum Principle

    One of the most unforgettable cartoon characters from my childhood was a tiny Lilliputian from The Adventures of Gulliver named Glum. Glum appeared to have been placed on earth for one purpose: to extinguish hope before it had a chance to embarrass itself. Whenever his friends devised a clever plan to escape disaster, Glum would clear his throat and deliver his familiar three-point sermon.

    “It’ll never work.”

    “We’ll never make it.”

    “We’re doomed.”

    Glum never offered an alternative. He didn’t solve problems. He protected them.

    As a child, I found him amusing. As an adult, I recognized him immediately.

    He lives inside me.

    He probably lives inside you.

    Glum is the patron saint of what I call The Glum Principle: the tendency of the inner saboteur to mistake pessimism for realism, undermining action before reality has rendered its verdict. Glum derives enormous comfort from certainty, particularly the certainty that everything is about to collapse. His pessimism becomes a self-fulfilling prophecy. By convincing everyone to surrender before the battle begins, he manufactures the defeat that later serves as evidence that he was right all along.

    Stephen Pressfield encountered the same character and gave him a different name.

    He called him Resistance.

    In The War of Art, Resistance is the invisible force that whispers, “Start tomorrow,” “You’re not talented enough,” or “Who do you think you are?” It is perfectly content for you to live a life of comfortable mediocrity, provided you mistake your surrender for prudence.

    Psychiatrist Phil Stutz identifies the same adversary in The Tools.

    He calls it Part X.

    Different vocabulary.

    Same miserable roommate.

    You never evict him. You merely learn to stop letting him hold the house keys.

    Every morning he wakes up eager to renegotiate yesterday’s victories. Every meaningful life is therefore less a destination than a daily engagement with the same familiar opponent. The battle itself becomes part of the point. Character is forged not by eliminating the inner saboteur but by repeatedly refusing to obey him.

    Religious traditions have been describing Glum for thousands of years.

    Judaism calls him the yetzer hara, the evil inclination. The struggle is real, but so is human responsibility. God has equipped us with sufficient moral strength, discipline, and wisdom to resist our lower impulses. Victory requires vigilance, habit, and obedience rather than supernatural replacement.

    Pauline Christianity offers a far darker diagnosis.

    Writing in Romans, Paul confesses that he repeatedly does the very things he hates and neglects the things he longs to do. His problem is not ignorance. It is inability.

    “I do not do the good I want,” he laments, “but the evil I do not want is what I keep on doing.”

    Paul’s Glum is more than a troublesome inclination.

    He is a tyrant.

    The human self has become so compromised that no amount of discipline, mindfulness, or moral exertion can overthrow him. What is needed is not better habits but a new nature—a kind of spiritual heart transplant accomplished through Christ.

    This marks one of Christianity’s great departures from many other traditions.

    Judaism, Stoicism, Buddhism, and much of modern self-help begin with the conviction that human beings, though flawed, possess the capacity to cultivate virtue through disciplined practice. Daily habits, mindful attention, moral training, and repeated acts of self-government gradually strengthen the better self.

    Paul is unconvinced.

    For him, the dragon cannot be domesticated.

    It must die.

    The debate has never really ended.

    One side believes the road to flourishing is paved with discipline.

    The other believes discipline alone merely teaches Glum better manners.

    That is why Romans remains one of history’s most unsettling books.

    It is, in many ways, the ultimate anti-self-help manual.

    It insists that the deepest problem is not that we lack better techniques.

    It is that the person trying to use those techniques is himself in need of redemption.