Four Thousand Weeks : Time Management for Mortals (9780374715243) Page 6
Yet, on reflection, there’s something very entitled about this attitude. Why assume that an infinite supply of time is the default, and mortality the outrageous violation? Or to put it another way, why treat four thousand weeks as a very small number, because it’s so tiny compared with infinity, rather than treating it as a huge number, because it’s so many more weeks than if you had never been born? Surely only somebody who’d failed to notice how remarkable it is that anything is, in the first place, would take their own being as such a given—as if it were something they had every right to have conferred upon them, and never to have taken away. So maybe it’s not that you’ve been cheated out of an unlimited supply of time; maybe it’s almost incomprehensibly miraculous to have been granted any time at all.
The Canadian writer David Cain understood all this with a jolt in the summer of 2018 when he attended an event in the Greektown district of Toronto. The evening itself passed off unremarkably: “I was early,” he recalled, “so I spent some time in a nearby park, then checked out the shops and restaurants on Danforth Avenue. I stopped in front of a church to tie my shoe. I remember being nervous about meeting a bunch of new people.” Then, two weeks later, on the same stretch of street, a deranged man shot fourteen people, killing two of them, then killing himself. Rationally speaking, Cain concedes, this wasn’t a narrow escape on his part; thousands of people walk down Danforth Avenue every day, and it wasn’t as if he’d missed the shooting by only a few minutes. Even so, the sense that it could have been him caught in that gunfire was sufficiently powerful to bring into focus what it meant that it hadn’t been him. “When I watched videos of eye-witness accounts, including some in front of the church where I tied my shoes and the corner where I nervously loitered,” he wrote later, “it gave me a vital bit of perspective: I happen to be alive, and there’s no cosmic law entitling me to that status. Being alive is just happenstance, and not one more day of it is guaranteed.”
This kind of perspective shift, I’ve found, has an especially striking effect on the experience of everyday annoyances—on my response to traffic jams and airport security lines, babies who won’t sleep past 5:00 a.m., and dishwashers that I apparently must unload again tonight, even though (I think you’ll find!) I did so yesterday. I’m embarrassed to admit what an outsize negative effect such minor frustrations have had on my happiness over the years. Fairly often, they still do; but the effect was worst at the height of my productivity geekhood, because when you’re trying to Master Your Time, few things are more infuriating than a task or delay that’s foisted upon you against your will, with no regard for the schedule you’ve painstakingly drawn up in your overpriced notebook. But when you turn your attention instead to the fact that you’re in a position to have an irritating experience in the first place, matters are liable to look very different indeed. All at once, it can seem amazing to be there at all, having any experience, in a way that’s overwhelmingly more important than the fact that the experience happens to be an annoying one. Geoff Lye, a British environmental consultant, once told me that after the sudden and premature death of his friend and colleague David Watson, he would find himself stuck in traffic, not clenching his fists in agitation, as per usual, but wondering: “What would David have given to be caught in this traffic jam?” It was the same for queues in supermarkets and customer service lines that kept him on hold too long. Lye’s focus was no longer exclusively on what he was doing in such moments or what he’d rather be doing instead; now, he noticed also that he was doing it, with an upwelling of gratitude that took him by surprise.
And now consider what all this means for the crucial and basic question of choosing what to do with your limited time. As we’ve seen, it’s a fact of life that, as a finite human, you’re always making hard choices—so that, for example, in spending this afternoon on one thing that mattered to me (writing), I necessarily had to forgo many other things that mattered too (like playing with my son). It’s natural to see this situation as highly regrettable, and to yearn for some alternative version of existence in which we wouldn’t have to choose between valued activities in this way. But if it’s amazing to have been granted any being at all—if “your whole life is borrowed time,” as Cain realized, watching news reports of the Danforth Avenue shootings—then wouldn’t it make more sense to speak not of having to make such choices, but of getting to make them? From this viewpoint, the situation starts to seem much less regrettable: each moment of decision becomes an opportunity to select from an enticing menu of possibilities, when you might easily never have been presented with the menu to begin with. And it stops making sense to pity yourself for having been cheated of all the other options.
In this situation, making a choice—picking one item from the menu—far from representing some kind of defeat, becomes an affirmation. It’s a positive commitment to spend a given portion of time doing this instead of that—actually, instead of an infinite number of other “thats”—because this, you’ve decided, is what counts the most right now. In other words, it’s precisely the fact that I could have chosen a different and perhaps equally valuable way to spend this afternoon that bestows meaning on the choice I did make. And the same applies, of course, to an entire lifetime. For instance, it’s precisely the fact that getting married forecloses the possibility of meeting someone else—someone who might genuinely have been a better marriage partner; who could ever say?—that makes marriage meaningful. The exhilaration that sometimes arises when you grasp this truth about finitude has been called the “joy of missing out,” by way of a deliberate contrast with the idea of the “fear of missing out.” It is the thrilling recognition that you wouldn’t even really want to be able to do everything, since if you didn’t have to decide what to miss out on, your choices couldn’t truly mean anything. In this state of mind, you can embrace the fact that you’re forgoing certain pleasures, or neglecting certain obligations, because whatever you’ve decided to do instead—earn money to support your family, write your novel, bathe the toddler, pause on a hiking trail to watch a pale winter sun sink below the horizon at dusk—is how you’ve chosen to spend a portion of time that you never had any right to expect.
4.
Becoming a Better Procrastinator
Perhaps we’re in danger of getting a little too metaphysical about all this, though. Many of the philosophers who’ve pondered the subject of human finitude have been reluctant to translate their observations into practical advice, because that smacks of self-help. (And heaven forbid that anyone might want to help themselves!) Yet their insights do have concrete ramifications for daily life. Apart from anything else, they make it clear that the core challenge of managing our limited time isn’t about how to get everything done—that’s never going to happen—but how to decide most wisely what not to do, and how to feel at peace about not doing it. As the American author and teacher Gregg Krech puts it, we need to learn to get better at procrastinating. Procrastination of some kind is inevitable: indeed, at any given moment, you’ll be procrastinating on almost everything, and by the end of your life, you’ll have gotten around to doing virtually none of the things you theoretically could have done. So the point isn’t to eradicate procrastination, but to choose more wisely what you’re going to procrastinate on, in order to focus on what matters most. The real measure of any time management technique is whether or not it helps you neglect the right things.
A large proportion of them don’t. They make matters worse. Most productivity experts act merely as enablers of our time troubles, by offering ways to keep on believing it might be possible to get everything done. Perhaps you’re familiar with the extraordinarily irritating parable of the rocks in the jar, which was first inflicted upon the world in Stephen Covey’s 1994 book, First Things First, and which has been repeated ad nauseam in productivity circles ever since. In the version with which I’m most familiar, a teacher arrives in class one day carrying several sizable rocks, some pebbles, a bag of sand, and a large glass jar. He issues a cha
llenge to his students: Can they fit all the rocks, pebbles, and sand into the jar? The students, who are apparently rather slow-witted, try putting the pebbles or the sand in first, only to find that the rocks won’t fit. Eventually—and no doubt with a condescending smile—the teacher demonstrates the solution: he puts the rocks in first, then the pebbles, then the sand, so that the smaller items nestle comfortably in the spaces between the larger ones. The moral is that if you make time for the most important things first, you’ll get them all done and have plenty of room for less important things besides. But if you don’t approach your to-do list in this order, you’ll never fit the bigger things in at all.
Here the story ends—but it’s a lie. The smug teacher is being dishonest. He has rigged his demonstration by bringing only a few big rocks into the classroom, knowing they’ll all fit into the jar. The real problem of time management today, though, isn’t that we’re bad at prioritizing the big rocks. It’s that there are too many rocks—and most of them are never making it anywhere near that jar. The critical question isn’t how to differentiate between activities that matter and those that don’t, but what to do when far too many things feel at least somewhat important, and therefore arguably qualify as big rocks. Fortunately, a handful of wiser minds have addressed exactly this dilemma, and their counsel coalesces around three main principles.
The Art of Creative Neglect
Principle number one is to pay yourself first when it comes to time. I’m borrowing this phrasing from the graphic novelist and creativity coach Jessica Abel, who borrowed it in turn from the world of personal finance, where it’s long been an article of faith because it works. If you take a portion of your paycheck the day you receive it and squirrel it away into savings or investments, or use it for paying off debts, you’ll probably never feel the absence of that cash; you’ll go about your business—buying your groceries, paying your bills—precisely as if you’d never had that portion of money to begin with. (There are limits, of course: this plan won’t work if you literally earn only enough to survive.) But if, like most people, you “pay yourself last” instead—buying what you need and hoping there’ll be some money remaining at the end to put into savings—you’ll usually find that there isn’t any. And this won’t necessarily be because you frittered it away self-indulgently, on lattes, or pedicures, or new electronic gadgets, or heroin. Every expenditure might have felt eminently sensible and necessary in the moment that you made it. The trouble is that we’re terrible at long-range planning: if something feels like a priority now, it’s virtually impossible to coolly assess whether it will still feel that way in a week or a month. And so we naturally err on the side of spending—then feel bad later when there’s nothing left over to save.
The same logic, Abel points out, applies to time. If you try to find time for your most valued activities by first dealing with all the other important demands on your time, in the hope that there’ll be some left over at the end, you’ll be disappointed. So if a certain activity really matters to you—a creative project, say, though it could just as easily be nurturing a relationship, or activism in the service of some cause—the only way to be sure it will happen is to do some of it today, no matter how little, and no matter how many other genuinely big rocks may be begging for your attention. After years of trying and failing to make time for her illustration work, by taming her to-do list and shuffling her schedule, Abel saw that her only viable option was to claim time instead—to just start drawing, for an hour or two, every day, and to accept the consequences, even if those included neglecting other activities she sincerely valued. “If you don’t save a bit of your time for you, now, out of every week,” as she puts it, “there is no moment in the future when you’ll magically be done with everything and have loads of free time.” This is the same insight embodied in two venerable pieces of time management advice: to work on your most important project for the first hour of each day, and to protect your time by scheduling “meetings” with yourself, marking them in your calendar so that other commitments can’t intrude. Thinking in terms of “paying yourself first” transforms these one-off tips into a philosophy of life, at the core of which lies this simple insight: if you plan to spend some of your four thousand weeks doing what matters most to you, then at some point you’re just going to have to start doing it.
The second principle is to limit your work in progress. Perhaps the most appealing way to resist the truth about your finite time is to initiate a large number of projects at once; that way, you get to feel as though you’re keeping plenty of irons in the fire and making progress on all fronts. Instead, what usually ends up happening is that you make progress on no fronts—because each time a project starts to feel difficult, or frightening, or boring, you can bounce off to a different one instead. You get to preserve your sense of being in control of things, but at the cost of never finishing anything important.
The alternative approach is to fix a hard upper limit on the number of things that you allow yourself to work on at any given time. In their book Personal Kanban, which explores this strategy in detail, the management experts Jim Benson and Tonianne DeMaria Barry suggest no more than three items. Once you’ve selected those tasks, all other incoming demands on your time must wait until one of the three items has been completed, thereby freeing up a slot. (It’s also permissible to free up a slot by abandoning a project altogether if it isn’t working out. The point isn’t to force yourself to finish absolutely everything you start, but rather to banish the bad habit of keeping an ever-proliferating number of half-finished projects on the back burner.)
Making this rather modest change to my working practices produced a startlingly large effect. It was no longer possible for me to ignore the fact that my capacity for work was strictly finite—because each time I selected a new task from my to-do list, as one of my three work-in-progress items, I was obliged to contemplate all those I’d inevitably be neglecting in order to focus on it. And yet precisely because I was being forced to confront reality in this way—to see that I was always neglecting most tasks, in order to work on anything at all, and that working on everything at once simply wasn’t an option—the result was a powerful sense of undistracted calm, and a lot more productivity than in my days as a productivity obsessive. Another happy consequence was that I found myself effortlessly breaking down my projects into manageable chunks, a strategy I’d long agreed with in theory but never properly implemented. Now it became the intuitive thing to do: it was clear that if I nominated “write book” or “move house” as one of my three tasks in progress, it would clog up the system for months, so I was naturally motivated to figure out the next achievable step in each case instead. Rather than trying to do everything, I found it easier to accept the truth that I’d be doing only a few things on any given day. The difference, this time, was that I actually did them.
The third principle is to resist the allure of middling priorities. There is a story attributed to Warren Buffett—although probably only in the apocryphal way in which wise insights get attributed to Albert Einstein or the Buddha, regardless of their real source—in which the famously shrewd investor is asked by his personal pilot about how to set priorities. I’d be tempted to respond, “Just focus on flying the plane!” But apparently this didn’t take place midflight, because Buffett’s advice is different: he tells the man to make a list of the top twenty-five things he wants out of life and then to arrange them in order, from the most important to the least. The top five, Buffett says, should be those around which he organizes his time. But contrary to what the pilot might have been expecting to hear, the remaining twenty, Buffett allegedly explains, aren’t the second-tier priorities to which he should turn when he gets the chance. Far from it. In fact, they’re the ones he should actively avoid at all costs—because they’re the ambitions insufficiently important to him to form the core of his life yet seductive enough to distract him from the ones that matter most.
You needn’t embrace the specific pract
ice of listing out your goals (I don’t, personally) to appreciate the underlying point, which is that in a world of too many big rocks, it’s the moderately appealing ones—the fairly interesting job opportunity, the semi-enjoyable friendship—on which a finite life can come to grief. It’s a self-help cliché that most of us need to get better at learning to say no. But as the writer Elizabeth Gilbert points out, it’s all too easy to assume that this merely entails finding the courage to decline various tedious things you never wanted to do in the first place. In fact, she explains, “it’s much harder than that. You need to learn how to start saying no to things you do want to do, with the recognition that you have only one life.”
Perfection and Paralysis
If skillful time management is best understood as a matter of learning to procrastinate well, by facing the truth about your finitude and making your choices accordingly, then the other kind of procrastination—the bad kind, which prevents us from making progress on the work that matters to us—is usually the result of trying to avoid that truth. The good procrastinator accepts the fact that she can’t get everything done, then decides as wisely as possible what tasks to focus on and what to neglect. By contrast, the bad procrastinator finds himself paralyzed precisely because he can’t bear the thought of confronting his limitations. For him, procrastination is a strategy of emotional avoidance—a way of trying not to feel the psychological distress that comes with acknowledging that he’s a finite human being.