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By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. To browse Academia. Log in with Facebook Log in with Google. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account? Click here to sign up. Download Free PDF. The 50th Law - Robert Greene. Brade Gomez. A short summary of this paper.

PDF Pack. People also downloaded these PDFs. People also downloaded these free PDFs. Malcolm X by Jose Vega. Download Download PDF. Translate PDF. He had been a fan of my book The 48 Laws of Power, and he was interested in collaborating on a book project. In the meeting, we talked about war, terrorism, the music business. What struck me most was that we had a remarkably similar way of looking at the world, one that transcended the great differences in our backgrounds.

He developed this way of thinking on the dangerous streets of Southside Queens where it was a necessary life skill; I came to it by reading a lot of history and observing the crafty maneuvers of various people in Hollywood, where I worked for many years. The perspective, however, is the same. We left the meeting that day with an open-ended idea about a future project. As I pondered the possible theme of this book over the following months, I became increasingly intrigued by the idea of bringing our two worlds together.

What excites me about America is its social mobility, people continually rising from the bottom to the top and altering the culture in the process. On another level, however, we remain a nation that lives in social ghettos. Celebrities generally congregate around other celebrities; academics and intellectuals are cloistered in their worlds; people like to associate with those of their kind. If we leave these narrow worlds, it is usually as an observer or tourist of another way of life.

What seemed an interesting possibility here was to ignore our surface differences as much as possible and collaborate on the level of ideas—illuminating some truths about human nature that go beyond class or ethnicity.

With an open mind and the idea of figuring out what this book could be, I hung out with Fifty throughout much of I followed him on numerous high-powered business meetings, sitting quietly in a corner and observing him in action.

One day I witnessed a raucous fistfight in his office between two of his employees, with Fifty having to personally break it up. I observed a fake crisis that he manufactured for the press for publicity purposes. I followed him as he mingled with other stars, friends from the hood, European royalty, and political figures.

I visited his childhood home in Southside Queens, hung out with his friends from his hustling days, and got a sense of what it could be like to grow up in that world. And the more I witnessed him in action on all these fronts, the more it struck me that Fifty was a walking, living example of the historical figures I had written about in my three books.

He is a master player at power, a kind of hip-hop Napoleon Bonaparte. While writing about the various power players in history, I developed the theory that the source of their success could almost always be traced to one single skill or unique quality that separated them from others. For Napoleon, it was his remarkable ability to absorb a massive amount of detail and organize it in his mind.

This allowed him to almost always know more than his rival generals about what was going on. After observing Fifty and talking to him about his past, I decided that the source of his power is his utter fearlessness. This quality does not manifest itself in yelling or obvious intimidation tactics. Any time Fifty acts that way in public it is pure theater.

Behind the scenes, he is cool and calculating. His lack of fear is displayed in his attitude and his actions. He has seen and lived through too many dangerous encounters on the streets to be remotely fazed by anything in the corporate world. If a deal is not to his liking, he will walk away and not care.

If he needs to play a little rough and dirty with an adversary, he goes at it without a second thought. He feels supreme confidence in himself. Living in a world where most people are generally timid and conservative, he always has the advantage of being willing to do more, to take risks, and to be unconventional.

Coming from an environment in which he never expected to live past the age of twenty-five, he feels like he has nothing to lose, and this brings him tremendous power. The more I thought of this unique strength of his, the more it seemed inspiring and instructive.

I could see myself benefiting from his example and overcoming my own fears. The process for writing The 50th Law was simple. In observing and talking to Fifty, I noticed certain patterns of behavior and themes that would eventually turn into the ten chapters of this book. Once I determined these themes, I discussed them with him, and together we shaped them further.

We talked about overcoming the fear of death, the ability to embrace chaos and change, the mental alchemy you can effect by thinking of any adversity as an opportunity for power. We related these ideas to our own experiences and to the world at large.

I then expanded on these discussions with my own research, combining the example of Fifty with stories of other people throughout history who have displayed the same fearless quality. In the end, this is a book about a particular philosophy of life that can be summed up as follows—your fears are a kind of prison that confines you within a limited range of action.

The less you fear, the more power you will have and the more fully you will live. It is our hope that The 50th Law will inspire you to discover this power for yourself. We confronted something overwhelming—the imminent threat of death in the form of wars, plagues, and natural disasters—and we felt fear. As for any animal, this emotion had a protective function—it allowed us to take notice of a danger and retreat in time.

For us humans, it served an additional, positive purpose—we could remember the source of the threat and protect ourselves better the next time. Civilization depended on this ability to foresee and forestall dangers from the environment. Out of fear, we also developed religion and various belief systems to comfort us.

Fear is the oldest and strongest emotion known to man, something deeply inscribed in our nervous system and subconscious.

Over time, however, something strange began to happen. The actual terrors that we faced began to lessen in intensity as we gained increasing control over our environment.

But instead of our fears lessening as well, they began to multiply in number. We started to worry about our status in society—whether people liked us, or how we fit into the group.

We became anxious for our livelihoods, the future of our families and children, our personal health, and the aging process. Instead of a simple, intense fear of something powerful and real, we developed a kind of generalized anxiety.

It was as if the thousands of years of feeling fear in the face of nature could not go away—we had to find something at which to direct our anxiety, no matter how small or improbable. In the evolution of fear, a decisive moment occurred in the nineteenth century when people in advertising and journalism discovered that if they framed their stories and appeals with fear, they could capture our attention. With the increasing sophistication of the media and the visceral quality of the imagery, they have been able to give us the feeling that we are fragile creatures in an environment full of danger—even though we live in a world infinitely safer and more predictable than anything our ancestors knew.

With their help, our anxieties have only increased. Fear is not designed for such a purpose. Its function is to stimulate powerful physical responses, allowing an animal to retreat in time. After the event, it is supposed to go away. An animal that cannot not let go of its fears once the threat is gone will find it hard to eat and sleep. We are the animal that cannot get rid of its fears and when so many of them lay inside of us, these fears tend to color how we view the world.

We shift from feeling fear because of some threat, to having a fearful attitude towards life itself. We come to see almost every event in terms of risk. We exaggerate the dangers and our vulnerability. We instantly focus on the adversity that is always possible. We are generally unaware of this phenomenon because we accept it as normal. In times of prosperity, we have the luxury of fretting over things. But in times of trouble, this fearful attitude becomes particularly pernicious.

Such moments are when we need to solve problems, deal with reality, and move forward, but fear is a call to retreat and retrench. This is precisely what Franklin Delano Roosevelt confronted when he took office in The Great Depression that had begun with the stock market crash of was now at its worst.

But what struck Roosevelt was not the actual economic factors but the mood of the public. It seemed to him that people were not only more fearful than necessary but that their fears were making it harder to surmount adversity. In his inaugural address to the country, he said that he would not ignore such obvious realities as the collapse of the economy and that he would not preach a naive optimism. But he implored his listeners to remember that the country had faced worse things in its past, periods such as the Civil War.

What had brought us out of such moments was our pioneer spirit, our determination and resolve.