Shoaib arrived at the Bavette Business Center compound after a five-hour night drive in a Lexus, welcomed by music and a festival atmosphere. Within 24 hours, the bosses had taken his passport.
Where this was said
At 12:00 · chapter starts 7:47
Shoaib's backstory is both ordinary and heartbreaking: orphaned by 18 with 10 siblings, he dropped out of school, worked his way up to become a chef, and was eventually forced to take bed rest due to debilitating stomach ulcers. Broke and idle, he was scrolling TikTok in January 2025 when a targeted ad promised $800–$1,000 a month in Cambodia — a staggering multiple of the $150–$200 he could earn in Kampala [1] — Shoaib "A Ugandan man sick in bed was served a TikTok job ad promising $800–$1,000 a month in Cambodia. Within days, without spending a single coin…" 08:08 . He dismissed it at first as an obvious scam, but the ad kept reappearing. Eventually, he figured it cost nothing to send a message. A WhatsApp number arrived immediately, and a recruiter described positions as supermarket attendant, delivery driver, or warehouse worker — all with visa, travel, food, and accommodation covered. Within days, a visa and plane ticket arrived without him spending a single coin. 'It was too good to be true,' Shoaib said — a phrase that would haunt the rest of his story.
A Ugandan man sick in bed was served a TikTok job ad promising $800–$1,000 a month in Cambodia. Within days, without spending a single coin, he had a visa, a plane ticket, and a one-way trip into a scam compound.
Shoaib was targeted by a sponsored TikTok ad promising $800 to $1,000 a month for work in Cambodia, versus the $150–$200 he could earn at home in Kampala.
More freedom doesn't produce more happiness — it produces more anxiety. Kierkegaard identified this 180 years ago: the more options you have, the more you feel the 'dizziness of freedom,' a paralytic unease at having to choose any single one. The freest generation in history is, by his prediction, exactly the most anxious.
Every person lives in constant tension between infinite possible selves and the finite, limited self they actually are. Tipping too far toward infinite possibility produces a loss of identity; too much confinement in the finite produces stagnation. Kierkegaard argued that this tension is never solved — only managed.
Standing outside a cold pool imagining reasons not to jump is the exact experience of pre-commitment anxiety. Once you jump, the shock passes and you wonder why you ever hesitated. The same mechanism governs every significant commitment in life — the dread is always on the outside, the relief on the inside.
Traditional societies had rites of passage that closed off childhood and opened adulthood. Modern society kept the in-between liminal phase but eliminated the ritual that resolved it. The result is 'emerging adulthood' — a decade or more stuck in the transition — engineered by rising education requirements, women entering the workforce, and delayed marriage.
When Mark Manson proposed to his wife, software he didn't know was running — the low-level assessment of sexual market value and other options — suddenly shut down. Commitment doesn't take freedom away. It trades optionality (freedom to do many things) for focus (freedom from distraction). John Dewey called these positive and negative freedom, and the latter is more powerful.
Mark Manson spent years as a location-independent digital nomad — always a new country, a new woman, a new venture. Then the diminishing returns kicked in: countries started feeling the same, dates felt identical, businesses all frustrated him. The cure wasn't more novelty. It was narrowing: one place, one person, one career.
Every meaningful commitment has a dip — an initial peak of excitement, a brutal trough of difficulty, and a second higher peak for those who push through. Institutions once kept people in the dip long enough to reach the other side. With infinite optionality and no institutions, everyone bails at the bottom and restarts the cycle of shallow first peaks.
Stage one — the aesthetic — is the default: chasing sensation, novelty, and keeping every door open. Stage two — the ethical — is learning to choose with eyes wide open, accepting the trade-offs. Stage three — the religious — is when a commitment becomes so total that it no longer feels like a choice. It just feels like who you are.
The ethical stage is rational commitment — you can explain your choices. The religious stage is when your commitment exceeds rational justification. You can't explain why. It just feels like it chose you. Kierkegaard called this the 'virtue of the absurd' — and it's represented not just in faith but in the entrepreneurs, artists, and athletes who can't imagine doing anything else.
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