Marcus Aurelius' *Meditations* offers profound insights into Stoic philosophy, emphasizing the importance of rational thought, self-control, and acceptance of fate. This selection highlights key themes such as the nature of good and evil, the transient nature of life, and the significance of inner peace. Readers will explore Aurelius' reflections on human behavior, the interconnectedness of society, and the pursuit of virtue. Ideal for students of philosophy and anyone seeking guidance on personal resilience and ethical living, this work remains relevant in today's fast-paced world.

Key Points

  • Explores Stoic philosophy through personal reflections by Marcus Aurelius.
  • Covers themes of virtue, acceptance, and the nature of good and evil.
  • Discusses the importance of rational thought and self-control in daily life.
  • Highlights the transient nature of life and the pursuit of inner peace.
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Marcus Aurelius
Selections from Meditations
Marcus Aurelius (c. 121-180) ruled the Roman empire from 161 until his death, ruling jointly with
Lucius Verus until Verus death in 169. He spent a good part of his rule waging war against the
empire’s enemies, first the Parthians in the east, and then the Germans in the west. He is considered
one of the last “good emperors.” After his death, rule passed to his son, Commodus, whose rule
was marked by scandal and ineffectual leadership. Marcus, as an old man, and Commodus, are
depicted in the movie, Gladiator.
Marcus was a follower of the Greek Stoic philosopher Zeno, who taught that we must live
naturally, rise above the emotions, and faithfully fulfill the duties of our station in life. See the
accompanying section on What is the Best Way to Live. His Meditations are considered the
epitome of the Stoic approach to life, still relevant today. Translated by George Long (1800-1879).
Information readily available on the internet has not been glossed. Additions are in brackets [like
this].
Book Two
1. Begin the morning by saying to yourself, I shall meet with the busy-body, the ungrateful, the
arrogant, the deceitful, the envious, and the unsocial. All these things happen to these by reason of
their ignorance of what is good and evil. But I, who have seen the nature of the good that it is
beautiful, and of the bad that it is ugly, and the nature of him who does wrong, because he is kin
to me, not only of the same blood or seed, but he participates in the same intelligence and the same
portion of the divinity. Thus I cannot be injured by any of them, for no one can fix on me what is
ugly, nor can I be angry with my kinsman, nor hate him, for we are made for cooperation, like feet,
like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another,
then, is contrary to nature, and it is acting against one another to be vexed and to turn away.
5. Every moment think steadily as a Roman and a man, and do what comes to hand with perfect
and simple dignity, and a feeling of affection, and freedom, and justice. Give yourself relief from
all other thoughts. You will gain this relief if you do every act of your life as if it were the last,
laying aside all carelessness and passionate aversion from the commands of reason, and all
hypocrisy, and self-love, and discontent with the portion which has been given to you. See how
few the things, which, if a man lays hold of, he is able to live a life which flows quietly, like the
existence of the gods; but observe these counsels, and the gods will require nothing more.
7. Do outward cares distract you? Give yourself time to learn something new and good, and cease
to be whirled around. But you must also avoid being carried about the other way. For those too are
triflers who weary themselves in life by their activity, and yet have no object to which to direct
every movement, and, in a word, all their thoughts.
11. Since it is possible that you may depart from life this very moment, regulate every act and
thought accordingly. But to go away from among men, if there are gods, is not a thing to be afraid
of, for the gods will not involve you in evil; but if indeed they do not exist, or if they have no
concern about human affairs, what is it to me to live in a universe devoid of gods or devoid of
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Providence? But in truth they do exist, and they do care for human things, and they have put all
the means in man's power to enable him not to fall into real evils. And as to the rest, if there was
anything evil, they would have provided for this also, that it should be altogether in a man's power
not to fall into it. Now that which does not make a man worse, how can it make a man's life worse?
But neither through ignorance, nor having the knowledge, but not the power to guard against or
correct these things, is it possible that the nature of the universe has overlooked them; nor is it
possible that it has made so great a mistake, either through want of power or want of skill, that
good and evil should happen indiscriminately to the good and the bad. But death certainly, and
life, honor and dishonor, pain and pleasure, all these things equally happen to good men and bad,
being things which make us neither better nor worse. Therefore, they are neither good nor evil.
17. Of human life the time is a point, and the substance is in a flux, and the perception dull, and
the composition of the whole body subject to putrefaction, and the soul a whirl, and fortune hard
to divine, and fame a thing devoid of judgement. And, to say all in a word, everything which
belongs to the body is a stream, and what belongs to the soul is a dream and vapor, and life is a
warfare and a stranger's sojourn, and after-fame is oblivion. What then is that which is able to
conduct a man? One thing and only one, philosophy. But this consists in keeping the daemon
within a man free from violence and unharmed, superior to pains and pleasures, doing nothing
without purpose, nor yet falsely and with hypocrisy, not feeling the need of another man's doing
or not doing anything; and besides, accepting all that happens, and all that is allotted, as coming
from thence, wherever it is, from whence he himself came; and, finally, waiting for death with a
cheerful mind, as being nothing else than a dissolution of the elements of which every living being
is compounded. But if there is no harm to the elements themselves in each continually changing
into another, why should a man have any apprehension about the change and dissolution of all the
elements? For it is according to nature, and nothing is evil which is according to nature.
Book III
5. Labor not unwillingly, nor without regard to the common interest, nor without due
consideration, nor with distraction; do not let studied ornament set off your thoughts, and be not
either a man of many words, or busy about too many things. And further, let the deity which is in
you be the guardian of a living being, manly and of ripe age, a statesman, and a Roman, and a
ruler, who has taken his post like a man waiting for the signal which summons him from life, ready
to go, whose worth needs neither his own nor any man's testimony. Be cheerful also, and seek not
external help nor the tranquility which others give. A man must stand erect, not be kept erect by
others.
16. Body, soul, mind: to the body belong sensations, to the soul appetites, to the mind principles.
To receive impressions of things by means of sense belongs even to animals; to be pulled by the
strings of desire belongs both to wild beasts and to men, to a Phalaris [ruler of Agrigentum in
Sicily, known for his cruelty], to a Nero. And to have the intelligence that guides us to the things
which appear suitable belongs also to those who do not believe in the gods, to those who betray
their country, and to those who do impure deeds when they have shut their doors. If then everything
else is common to all those I have mentioned, there remains that which is peculiar to the good
man: to be pleased and content with what happens and with the thread which is spun for him; not
to defile the divinity which is planted in his breast, nor disturb it by a crowd of images, but to
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preserve it tranquilly, following it obediently as a god, neither saying anything contrary to the
truth, nor doing anything contrary to justice. And if all men refuse to believe that he lives a simple,
modest, and contented life, he is neither angry with any of them, nor does he deviate from the way
which leads to the end of life, to which a man ought to come pure, tranquil, ready to depart, and
without any compulsion, perfectly reconciled to his lot.
Book IV
3. Men seek retreats for themselves, in houses in the country, on sea-shores, and on mountains;
and you too desire such things very much. But this is altogether a mark of the most common sort
of men, for it is in your power, whenever you choose, to retire into yourself. For nowhere, either
with more quiet or more freedom from trouble, does a man retire than into his own soul,
particularly when he has within him such thoughts that by looking into them he is immediately in
perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind.
Constantly, then, give to yourself this retreat, and renew yourself; and let your principles be brief
and fundamental, which, as soon as you recur to them, will be sufficient to cleanse the soul
completely, and to send you back free from all discontent with the things to which you must return.
For with what are you discontented? With the badness of men? Recall to mind that rational
animals exist for one another, and that to endure is a part of justice, and that men do wrong
involuntarily; remember how many already—after mutual enmity, suspicion, hatred, and
fighting—have been stretched dead, reduced to ashes, and be quiet at last. But perhaps you are
dissatisfied with what has been given to you by the universe? Remember this alternative: either
there is providence or atoms, the fortuitous concurrence of things; or remember the arguments by
which it has been proved that the world is a kind of political community, and be quiet at last. But
perhaps corporeal things will still trouble you. Consider then further that the mind mingles not
with the breath, whether moving gently or violently, when it has once drawn itself apart and
discovered its own power, and think also of all you have heard and assented to about pain and
pleasure, and be quiet at last.
But perhaps the desire of the thing called fame will torment you. See how soon everything is
forgotten, and look at the chaos of infinite time on each side of the present, and the emptiness of
applause, and the changeableness and want of judgement in those who pretend to give praise, and
the narrowness of the time within which it is circumscribed, and be quiet at last. For the whole
earth is a point, and how small a part of it is this your dwelling, and how few are there in it with
you, and what kind of people are they who will praise you.
Remember to retire into the small territory of self, and above all do not distract or strain
yourself, but be free and look at things as a man, as a human being, as a citizen, as a mortal. But
among the things ready to hand to which you can turn, let there be these, which are two: One is
that things do not touch the soul, for they are external and remain immovable; our perturbations
come only from the opinion which is within. The other is that all these things which you worry
about change immediately, and will no longer be; constantly bear in mind how many of these
changes you have already witnessed. The universe is change; life is what you make of it.
35. Everything is only for a day, both that which remembers and that which is remembered.
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FAQs

What are the main themes in Marcus Aurelius' Meditations?
The main themes in Marcus Aurelius' *Meditations* include Stoicism, the nature of good and evil, and the importance of self-discipline. Aurelius emphasizes that understanding what is truly good and bad is essential for leading a virtuous life. He also reflects on the transient nature of existence, urging readers to accept life's impermanence and focus on what they can control. Additionally, the work highlights the significance of inner peace and rational thought as tools for navigating the challenges of life.
How does Marcus Aurelius define virtue in his writings?
In *Meditations*, Marcus Aurelius defines virtue as living in accordance with nature and reason. He believes that true virtue involves acting justly, exercising self-control, and fulfilling one's duties to society. Aurelius emphasizes that virtue is not merely about external actions but also about maintaining a virtuous mindset. He encourages readers to cultivate inner strength and resilience, suggesting that a virtuous life leads to tranquility and fulfillment.
What advice does Marcus Aurelius give about dealing with difficult people?
Marcus Aurelius advises that when encountering difficult people, one should remember that their behavior stems from ignorance of what is good and evil. He emphasizes the importance of empathy, suggesting that we are all connected and share a common humanity. Aurelius encourages readers to respond with understanding rather than anger, recognizing that everyone is on their own journey. This perspective fosters patience and compassion, allowing individuals to maintain their inner peace despite external challenges.
What is the significance of accepting fate in Meditations?
Accepting fate is a central theme in Marcus Aurelius' *Meditations*. He posits that individuals should embrace whatever life presents, as it is beyond their control. This acceptance leads to a sense of freedom and peace, allowing one to focus on their own actions and responses. Aurelius argues that by recognizing the limits of control, individuals can cultivate resilience and maintain their virtue, regardless of external circumstances.
How does Marcus Aurelius suggest one should approach life’s challenges?
Marcus Aurelius suggests that one should approach life's challenges with a mindset rooted in Stoic philosophy. He encourages individuals to view obstacles as opportunities for growth and to respond with rational thought and virtue. Aurelius emphasizes the importance of maintaining composure and focusing on what is within one's control. By adopting this perspective, individuals can navigate difficulties with grace and strength, ultimately leading to a more fulfilling life.
What role does self-reflection play in Marcus Aurelius' philosophy?
Self-reflection plays a crucial role in Marcus Aurelius' philosophy as outlined in *Meditations*. He advocates for regular introspection to understand one's thoughts, actions, and motivations. Through self-reflection, individuals can identify areas for improvement and align their behavior with their values. Aurelius believes that this practice fosters personal growth and helps maintain a virtuous life, ultimately leading to greater inner peace and fulfillment.
What insights does Marcus Aurelius provide about the nature of time?
In *Meditations*, Marcus Aurelius provides profound insights about the nature of time, describing it as fleeting and ever-changing. He emphasizes that life is short and that individuals should make the most of their time by living meaningfully and purposefully. Aurelius encourages readers to focus on the present moment, as it is the only time they truly possess. By understanding the transient nature of existence, individuals can prioritize what truly matters and cultivate a sense of urgency in pursuing their goals.

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