Image and Appearance

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Consider what psychiatrist Anna Lembke describes when discussing the benefits of exercise instead of prescribing medications for her patients with addiction disorders in her best-selling book, Dopamine Nation. Lembke (2023), an expert in addiction medicine, informs the reader that the health benefits of consistent physical activity alone not only improve mood and reduce feelings of anxiety and burnout but can also aid in recuperative sleep and rest. Additionally, for individuals with addictive tendencies, it can reduce obsessive and craving behaviors related to substance dependence, like street drugs and alcohol. All excellent alternatives that a majority would agree with.

The question proposed in this blog post is: At what point do the health benefits of exercise and reducing cravings associated with substance use become evident? Perhaps a total recovery from dependence? Furthermore, does posting on social media one's health journey and images of fitness, muscularity, bikini summer physique, and surfer bod-six-pack abs replace the alcohol/drug-seeking cravings of people with addictive personalities and replace it with a substitute addiction that seeks approval and likes online? That is yet to be discovered.

In a world where praise and recognition are often immediately gratified with a click, technology, as the additive medicine physician suggests, has now become the new electronic drug of choice (Lembke, 2023, p. 23). The ever-increasing desire to portray a pseudo-self online and to look and appear physically attractive and noticeably appealing, as well as muscular, has been described by healthcare providers as hijacking the brain to stimulate feel-good sensations through the responses to social media connections on online posts.

Cast your ballot for who-me?

However, where is the line crossed between staying in shape for health benefits and seeking approval from others, thereby living a manufactured online life? Like a puppeteer pulling the strings, are people marionettes online? Is it all for the show? This is a question that Dr. Jonathan Haidt and others have addressed, suggesting that the appearance of oneself is far more attractive and inviting than what is going on in a person's life, along with trying to look a particular part instead of trying to act a specific part in life suggesting that in person and even online, we are much like a politician trying to get the people to like us than like the diligent laboratory scientist trying to figure out the truth of a matter (Haidt, 2012, pp. 88-89).

In his thought-provoking book, The Righteous Mind, social psychologist Jonathan Haidt pointedly addresses the innate human need for approval and describes the idea that all human beings have an internal social speedometer. This gauge tells us how, in our social order of relationships, we are measuring up or falling behind the popularity scale; hence, the need for likes online (Haidt, 2012, p. 91), where individuals who do not care what others think of them are deemed psychopathic. We have social media platforms to thank for our current epidemic of an exacerbated need for approval.

References:

Haidt, J. (2012). The righteous mind: Why good people are divided by politics and religion. Random House Inc.

Lembke, A. (2021). Dopamine nation: Finding balance in the age of indulgence. Penguin Random House Publishing Group.

To be honored at the funeral

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The Funeral Games

Homer poetically details in his writings the character traits of the ancient Greek warriors and their relationships with their gods; the literary work in the Iliad serves as an excellent metaphor for life, emphasizing the importance of physical ability, courage, bravery, and allegiance to one's nation and people in the service of the community but the reader of Homer is called to the attention of the common tragedy of battle-hardened idols that of the epic end of the road for most when the weight of one's years will plant wearisomely upon the shoulders of us all.

Recorded in The Iliad, Book 23, a great warrior has died, and games are held in the dead hero's honor, called the funeral games. Such games were native to ancient Greek culture, including chariot racing, wrestling, gladiatorial sports, running, discus throwing, and javelin throwing (Butler & Dirda, 2013, pp. 364-386). Achilles, the coordinator of the event to honor the deceased Patroclus, his fallen brother-in-arms, sets aside prizes for a great chariot race, a boxing and wrestling match, as well as a gladiator event, a sprint, a spear throw, and a javelin throw.

One of the main characters, a young, vibrant warrior named Antilochus, hails from a warrior lineage and is the son of a former great soldier named Nestor. In the epic poem, Achilles sets aside prizes for the young champions who would rise to compete. The poem also tells of Achilles setting aside a gift for Antilochus' father, Nestor, as a gift of honor, respect, and recognition for an older warrior who can no longer perform as he once did in his youth.

The old warrior receives a small token of appreciation, an ornamental urn, from the event coordinator, Achilles. Achilles tells the aged Nestor that he will hand him an award like this. However, Nestor can no longer compete for it, as his legs and arms are no longer fit for a foot pursuit or striking an opponent. However, Nestor is reminded by his son and of his current greatness; Nestor is reminded of the fleeting youthful vigor, endurance, and strength but is now more able to guide, mentor, and coach with skill younger gladiators than himself and is fitting given the context of the romanticized story of heroics and bravery (Butler & Dirda, 2013, pp. 364-386).

Physical Training Limited Benefit

It is essential to recall what Paul wrote to Timothy, as much has been commented on, allowing the reader to delve deeply and widely into commentary; see the reference below. However, the following essay aims to dissect one element of Paul's charge to Timothy for training himself. It applies to all, that is, training in godliness. However, physical training is of some value. The extent of this essay does not aim to preach or be pastoral, for that is reserved for others more qualified and educated who are more apt to write about such things than the author of this blog. However, an affinity for strength training is a subject matter close to the heart of the blog author, a veteran and a current healthcare provider. Pursuing a disciplined approach is an ongoing pursuit, faltering yet striving to be a disciple and admittedly stumbling to be reverent.

William Barcley points out his theological approach when interpreting the letter to Timothy, noting that people generally seek and search for structure and order. However, they often inaccurately think that spiritual codes of belief are equivalent to God and truth, and are catching, enticing, and convincing. Much is created through error and confusion because they are, first and foremost, unchristian and extrabiblical teachings (Barcley, 2005, p. 133). For more information, refer to the reference list below.

We read that the letter was written by a man who formerly gave those Jesus followers during the early days of the church a hard time, which would be a meager descriptor, he was an arrogant man living in unbelief, that is, not believing that Jesus was who he said he was (The Holy Bible, New International Version, 1999, 1 Timothy 1: 13), but Paul now emphasizes the importance of growing in character such as running after trying to be right in the eyes of God, practicing faithful living, being kind, compassionate and loving to others, running with endurance towards spiritual goals, being gentle to others not from a position of pride or arrogance but out of a desire to help and serve knowing that God is observant (The Holy Bible, New International Version, 1999, 1 Timothy 6: 11-12).

The call of the hour is to persevere faithfully. When it comes to training, training to be godly supersedes physical training. However, it is postulated that in this life, strength is necessary to be useful, helpful, and an asset that God can use. As followers of Jesus, we acknowledge that our current physical bodies are perishable and will not last; the similarity between Homer's epic poem and Paul's letter to Timothy rings true for the modern-day pilgrim. 

We all know that our physical bodies will not last forever, and being physically fit, attractive, and beautiful will ultimately have its limits because death is inevitable for all. Being Godly will serve in the life to come (Barcley, 2005, p. 138), something that one must eventually begin to devote considerable effort, time, and energy to, especially as we age. 

References:

Barcley, W. B. (2005). A study commentary on 1 and 2 Timothy. Evangelical Press. 2025, https://archive.org/

Butler, S., & Dirda, M. (2013). The Iliad and the Odyssey: Homer. Barnes & Noble.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)

The Cure for Unconcern: Empathy?

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Empathy is a strategy for relating to others. How does a growth mindset or a non-limiting compassion mindset (Dweck, 2008; Gainsburg & Cunningham, 2023) mediate a person's tendency to experience compassion fatigue or to feel empathy for others? Some believe that having compassion for others is akin to a savings account that has gone bankrupt (Gainsburg & Cunningham, 2023), suggesting that if the correct thought processes are in place, they can lead to a non-limited thinking approach to being benevolent, concerned, and selfless towards others. Individuals who do not adopt a limited ability to be compassionate approach to life consider that their resolve and self-control can help them engage in compassionate and helping acts toward others in need.

According to Gainsburg and Cunningham (2023), common knowledge among healthcare providers often reveals a tendency to have a bankrupt compassion account secondary to prolonged exposure to patients in their typically debilitated and weakened states. Nurses frequently report experiencing compassion fatigue, a phenomenon well-documented in the academic literature.

While considering that President Obama focused his efforts and attention on the empathy shortage among Americans, an apolitical stance (Schumann et al., 2014), social psychologists have also highlighted, for instance, that the extent to which a person believes they can be empathetic toward others allows them to engage in helping others' activities and behaviors. The connection to a belief that one can be empathetic might be related to a proclivity to want to help others, even though doing so may be presented with much difficulty and strain, for instance, taking care of critically ill patients.

Scholars have investigated the challenges people face when encountering situations that evoke empathy. The inverse description of empathy, as described by Erickson (2013, p. 564), is behaving in ways that do not show sufficient concern for others and are preoccupied with one's own needs. Non-empathic behavior is driven by the desire to meet one's own individualistic needs and wants. They are unable to see that others may have needs and wants that should and could be addressed if empathy were present.

Odysseus and Achilles

If we take an eschatological view when reading the poetic works of Homer, how does the end of life shape our thoughts for empathy? When Odysseus travels to the underworld, he reunites with dead Greek warriors and ghosts on his journey; he is greeted by the ancient, ghostlike warrior famous for his actions in Troy, whom the Greeks adored and admired—the legendary Achilles (Butler & Dirda, 2013, p. 295). Homer records a saying about the now-dead phantom of Achilles during a conversation between Odysseus and himself. Essentially, the ghost of Achilles asks Odysseus why he has come down to the place of the dead. Odysseus tells him that he has endeavored to journey to the depths below to seek advice from an eyeless prophet, Teiresias (Butler & Dirda, 2013, p. 567). Odysseus, in an honorary remark to the spirit of Achilles, responds by saying that Achilles was most fortunate during his time when he was alive and a statesman among his people, though now dead—Odysseus remarks by inquiring why Achilles is bemoaning and agonizing. Achilles responds that he would rather be alive, working as a servant and above ground, than a leader among the dead (Butler & Dirda, 2013, p. 568). What motifs from the ancient Greek poet tell us about the futility of fame and fortune, praise and prestige, position and title? Does the idea of death nearing, or circumstances such as job loss, failed endeavors, pursuing ambitious desires for success, life's challenges, or suffering, help us become more empathetic?

Empathic Implications for Leaders

Flexible versus rigid ways of thinking about challenges, opportunities, and navigating life have been thoroughly dissected, analyzed, and proliferated by Carol Dweck. She posited the growing versus fixated mindsets in her contributive work, Mindset: The New Psychology of Success (Dweck, 2008, pp. 6-7), which defines the variations in thinking, such that a cemented way of thinking is characterized by highlighting the fact that a person has a set ability, skills, and attitudes such that the driving force for the fixated mindset is to demonstrate one's capabilities and talents. In other words, the focus is always on themselves and what they are doing for the company, business, or organization, and is often characterized by an exaggerated sense of self.

On the other hand, the growing mindset is preoccupied with learning, improving, and understanding that change is beneficial and that one can improve through intentional application and trial to overcome challenges; the emphasis is on continuous improvement across the entire organization, department, or institution. Possessing a growth mindset is what other scholars believe to be pliable, easily influenced, and a go-with-the-flow mentality.

Explained by her peers, who co-authored with her at Stanford University, Schumann et al. (2014), Carol Dweck and colleagues expound on the empathy effort paradoxes associated with having a growth mindset. They describe that empathy requires effort to put into practice, whereas an individual can put themselves in the footsteps of another and produce the same feelings of empathy; all that is needed is the alacrity to do so.

Those who desire to be more relatable can take hints from Homer's Iliad and Odyssey, where end-of-the-road motifs serve as reminders, first and foremost, of the brevity of life and, to a lesser extent, of what is truly important. However, in and of themselves, working hard to provide for oneself, attaining education and employment, and possessing homes and material things are not inherently harmful. However, the overly concerned life of pursuing these things can rob us of our sanctity and our ability to empathize with our fellow man.

We should raise caution in our hearts as the fisher of men reminds all to seek first the commonwealth of God (The Holy Bible, New International Version, 1999, Matt. 6:25-34). Moreover, he knows that, as humans, full of needs and wants, we will have our needs met, and by doing so, we are free and have the liberty to be empathetic towards others, applicable both personally and professionally.

Leaders can take immediate action by practicing ways that develop empathetic muscles, such as becoming more familiar with the real-world life stories and biographies of others, especially their direct reports (Callaghan & Waldock, 2009, pp. 78-79). Scholars who have studied the field of managerial psychology and business leadership note that empathic leaders are attuned to those they lead, and the best of them pay attention to details, hints, and signs that employees broadcast (Bass, 2008, p. 130). Next, by pivoting into another person's situation and taking a bird's-eye view from their perspective, leaders can walk in their shoes to understand where they are coming from.

Lastly, leaders can communicate with their ears and listen with their voices, meaning to listen twice as much as they speak and, when necessary, to validate the other person's situation and offer reassurance. When performed well, leaders can refrain from correcting and advising, override the tendency to critique and intervene and encourage partnership, unity, and teamwork.

References:

Bass, B. M. (2008). Traits of Leadership. In The Bass Handbook of Leadership: Theory, Research, & Managerial Applications (4th ed., pp. 103–135). essay, Simon & Schuster.

Butler, S., & Dirda, M. (2013). The Iliad and the Odyssey: Homer. Barnes and Noble.

Callaghan, P., & Waldock, H. (Eds.). (2009). Oxford Handbook of Mental Health Nursing. Oxford University Press.

Dweck, C. S. (2008). Mindset the new psychology of success. Ballantine.

Erickson, M. J. (2013). Christian theology (3rd ed.). Baker.

Gainsburg, I., & Lee Cunningham, J. (2023). Compassion Fatigue as a Self-Fulfilling Prophecy: Believing Compassion Is Limited Increases Fatigue and Decreases Compassion. Psychological Science, 34(11), 1206–1219.

Schumann, K., Zaki, J., & Dweck, C. S. (2014). Addressing the empathy deficit: Beliefs about the malleability of empathy predict effortful responses when empathy is challenging. Journal of Personality and Social Psychology, 107(3), 475–493.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)

How does our ability to connect with others shape and uplift the very foundations of society?

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If an individual lives to the extent of an abstemious life, there are particular virtues worth pursuing. Whereas the influence of inebriants, liquid intoxicants, and other mind-altering substances prevents a clear-headed approach to life, one's primary focus is often to gain an edge over one's fellow man or become too dependent on others for security (A.A., 2022, p. 53), as such people usually chase after various ambitions, creating long lists of goals that may ultimately be pointless.

Relationships

Other social scientists describe relationships in terms of dimensional space. Consider how Erickson et al. (2024) define some interpersonal relationships. They explain that people perceive themselves as being better than, superior to, less than, or inferior to others. Additionally, scholars describe human behavior as being perceived as either unblemished and innocent or tainted and guilty when people compare themselves to others with a spiritual view (Erickson et al., 2024). Some people think that they have to stoop down for others, while others must look up to them.

Additionally, other scholars have explored how moral direction manifests in relationships within the world. Consider what Shweder & Haidt (1993) exchange views about virtuousness, explaining that people live in three domains of interrelatedness, through which they interact through behaviors of self-determination, tribalism, or supernaturalism.

Self-Determinism

Jonathan Haidt, an author and professor at New York University, details these themes informatively in his book, The Righteous Mind, and they are fitting and significant given the current state of affairs in our global community. Self-determination domain, or autonomous behaviors, as Haidt (2012) informs the reader, is a concept that suggests people, as a general rule, are organisms that need to fulfill basic human needs, cravings, and desires. The idea that these basic elements should be met creates a moral code that should not interfere with the goals of meeting these needs, resulting in a social system of freedom, personal rights, and lawfulness. Haidt (2012) emphasizes that this type of ideology is prevalent in first-world nations, such as the United States.

Tribalism

Secondly, Haidt (2012) informs the reader about the tribalism domain, a concept that suggests people, as a general rule, are part of a larger community organism, such as families, tribes, ethnic groups, institutions, territories, and villages. The idea that this domain should take precedence creates a moral code of duty to others, service over self, allegiance, commitment, and loyalty to the greater whole.

Supernaturalism

Lastly, Haidt (2012) states that the supernaturalism domain or spiritual outlook view is a concept that suggests people, as a general rule, are jars of clay, or temporary beings with a creator design implanted in them and designed for a being higher than themselves to act and behave according to the creator or higher power directives. The idea that this domain of higher power exists to the extent that it supersedes the way people live in the world or governs how they should live amongst other people and creates a moral code of acts, ranging from evil to holiness, cleanliness, and impurity, that prepares them for a rewarding afterlife or a place of never-ending despair.

For the acolyte who strives to follow behind the sandals of The Living Stone or the Galilean teacher, some virtues are worth pursuing, which encompass the concepts and themes that Haidt (2012) describes of self-determination, tribalism and supernatural domains; they include being upright, imitating the Father and the Son, shining a light of faith in the world, practicing love towards others—even those who oppose us—and embodying gentleness and kindness in all areas of life. However, it is crucial to bear in mind that moral striving is a dead-end road that leads to a cliff because no one can claim they are clean and have kept their heart pure (The Holy Bible, New International Version, 1999, 1 Peter 2:4, 1 Timothy 6: 11-12 & Proverbs 20:9).

Consider the words of the English poet William Cowper as a therapeutic balm for the soul as this essay comes to a close while embracing these virtues can be complex and more challenging than the millstone that Ajax lifted (Butler & Dirda, 2013, p. 116), the tasks even the strongest among us face can be achieved with the help of Jesus' teachings, but never meant for us to vaunt ourselves in a parade.

The self-applauding bird, the peacock, see

Mark, what a sumptuous Pharisee is he!

Meridian sunbeams tempt him to unfold

His radiant glories, azure, green and gold;

He treads as if some solemn music near,

His measured step were governed by his ear,

And seems to say, Ye meaner fowl give place;

I am splendor, dignity, and grace.

 

Not so the pheasant on his charms presumes,

Though he, too, has glory in his plumes;

He, Christian-like, retreats with modest mien,

To the close copse or far sequestered green,

And shines without desiring to be seen.

 

The plea of works as arrogant and vain,

Heaven turns from abhorrence and disdain:

Not more affronted by avowed neglect,

Then, by the mere dissembler's feigned respect.

What is all righteousness that men devise,

What but a sordid bargain for the skies?

But Christ, as soon would abdicate his own,

As stoop from heaven to sell the proud a throne. (Willmott, 1855, p. 55)

References:

Alcoholics Anonymous. (2022). Twelve steps and twelve traditions. Alcoholics Anonymous World Services, Inc.

Butler, S., & Dirda, M. (2013). The Iliad and the Odyssey: Homer. Barnes and Noble.

Erickson, T. M., Kuusisto, G. M., McGuire, A. P., Tingey, J. L., Crouch, T. A., Stebbins, O. L., & Lewis, J. A. (2024). Pure in heart: Perceived virtue states uniquely predict prosocial processes, spirituality, and well-being. Psychology of Religion and Spirituality, 16(1), 81–92.

Haidt, J. (2012). The righteous mind: Why good people are divided by politics and religion. Random House Inc.

Shweder, R. A., & Haidt, J. (1993). The Future of Moral Psychology: Truth, Intuition, and the Pluralist Way. Psychological Science, 4(6), 360–365.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)

Willmott, R. A. (1855). The Poetical Works of William Cowper (2nd ed.). George Routledge & Co.