To a great extent, the term radical was co-opted by the 60s. That decade represents many of my formative years, so the word has a particular connotation for me it may or may not have for you. In the 60s, being radical meant being politically extreme. It meant hippies, student activists, anarchy; civil rights, feminism, black power; free love, free speech, free school; the Black Panthers, the Weather Underground, the Yippies; sit-ins, demands, protests, the burning of draft cards and bras.
It meant upheaval and disruption on a massive scale—an attempt to change political, economic, and social structures at their fundamental levels. In fact one definition of a radical is: one who advocates fundamental or revolutionary changes in current practices, conditions, or institutions.
With or without the subtext of the 60s, radical is often used interchangeably with extreme. It’s interesting that we currently refer to radical Islam and Muslim extremists but Christian fundamentalists when we mean essentially the same thing in both cases. The word originates from the Latin radicalis, “of, or having, roots.” So radical refers to something fundamental, while radical change refers to change at a fundamental level, i.e., extreme change.
Radical activists in the 60s wanted extreme change, and they wanted it now. Other radical or extremist groups have wanted the same thing. There are all kinds of disruptive events and activities that may lead to social upheaval, just as there are all kinds of disruptive events and activities that may lead to personal upheaval. But upheaval isn’t synonymous with radical change. If you have any doubt about that, consider the uneven record of successes of the 60s activists.
If you want to make fundamental changes—socially or personally—you have to change mental models. And there is no short-cut for doing that. Changing mental models requires commitment, repetition, and persistence. It takes time.
People are looking for short-cuts, though, which is one of the things that’s so appealing about movements, charismatic speakers, advertising, political jingoism, and quick-fix self-help concepts. We’re exposed to these things every day, just as we’re exposed every day to things that could make us sick. Someone with a weak immune system will be more susceptible to germs and viruses than someone with a strong immune system. In the same way, if we don’t have a sense of who we are fundamentally and what we’re up to in life, we’re more susceptible to whatever comes along that promises to help us figure it out—and get it—pronto!
So I assert that taking the time to identify what we really want in our lives is perhaps the most radical act we can take. It’s radical because it can change us fundamentally by allowing us to determine and create consistently meaningful and satisfying lives on our own terms. If we’re living meaningful and satisfying lives, whether the going is easy or rough, we’re much less susceptible to snake-oil salesmen, politicians, or movements of any sort because we aren’t looking for meaning or salvation out there.
In order to effect radical change in the world, we need to take radical action on our own behalf. Being clear about what we want infuses us with a sense of purpose. And that sense of purpose is what keeps us focused on getting and maintaining the things that truly matter instead of wasting time on ineffective, trivial, destructive, or self-destructive pursuits. As members of the human race, each of us contributes, in large ways or small, to what doesn’t work in the world simply because of the way our brains are wired. However, it’s entirely possible to decrease our contribution to what doesn’t work and increase our contribution to what does work.
It’s entirely possible to be a catalyst for radical change in our own lives and in the lives of others. Identifying what we want and going after it is the most effective way to make a difference—on a fundamental level—not just in our own lives, but in the wider world, as well.
When you’re on the hedonic treadmill, you need to keep moving in order to maintain your existing state of happiness. That means acquiring more and more of the things or experiences that initially brought you pleasure. The problem is that attempting to maintain a steady-state of happiness is unnatural. Pursuing happiness may not be the way to attain it.
You probably won’t be surprised to learn that people who set low goals or no goals tend not to accomplish much. On the other hand, people who set goals not only get more done, they also tend to be happier and more satisfied with their lives. In addition, people who set and achieve challenging goals increase their self-confidence and self-esteem.