The Meditations of Marcus Aurelius

By Marcus Aurelius

MEDITATIONS (Medieval Greek: Τὰ εἰς ἑαυτόν Ta eis heauton, literally "to himself") is a series of personal writings by Marcus Aurelius, Roman Emperor from 161 to 180 AD, recording his private notes to himself and ideas on Stoic philosophy.

Marcus Aurelius wrote the 12 books of the Meditations in Koine Greek as a source for his own guidance and self-improvement. It is possible that large portions of the work were written at Sirmium, where he spent much time planning military campaigns from 170 to 180. Some of it was written while he was positioned at Aquincum on campaign in Pannonia, because internal notes tell us that the first book was written when he was campaigning against the Quadi on the river Granova (modern-day Hron) and the second book was written at Carnuntum.

It is unlikely that Marcus Aurelius ever intended the writings to be published and the work has no official title, so "Meditations" is one of several titles commonly assigned to the collection. These writings take the form of quotations varying in length from one sentence to long paragraphs.

• Language: English
• Publisher: Wisehouse Classics
• Release date: Dec 23, 2019
• ISBN: 9789176370858

Marcus Aurelius

Marcus Aurelius ruled the Roman Empire from 161 to 180 AD. Born to an upper-class Roman family in 121, Aurelius was adopted by his uncle, the emperor Antoninus Pius, in 138. Aurelius studied Greek and Latin literature, philosophy, and law, and was especially influenced by the Stoic thinker Epictetus. After Pius’s death, Aurelius succeeded the throne alongside his adoptive brother, Lucius Verus. His reign was marked by plague, numerous military conflicts, and the deaths of friends and family—including Lucius Verus in 169. Despite these struggles, the Empire flourished under Marcus’s rule as the last emperor of the Pax Romana, an era from 27 to 180 of relative peace and prosperity for the Roman Empire. Aurelius wrote his Meditations as spiritual exercises never intended for publication, and died at fifty-eight while on campaign against the Germanic tribes.

Book preview

Twelve

Book One

FROM MY GRANDFATHER VERUS I LEARNED GOOD MORALS AND THE government of my temper.

From the reputation and remembrance of my father, modesty and a manly character.

From my mother, piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich.

From my great-grandfather, not to have frequented public schools, and to have had good teachers at home, and to know that on such things a man should spend liberally.

From my governor, to be neither of the green nor of the blue party at the games in the Circus, nor a partizan either of the Parmularius or the Scutarius at the gladiators’ fights; from him too I learned endurance of labour, and to want little, and to work with my own hands, and not to meddle with other people’s affairs, and not to be ready to listen to slander.

From Diognetus, not to busy myself about trifling things, and not to give credit to what was said by miracle-workers and jugglers about incantations and the driving away of daemons and such things; and not to breed quails for fighting, nor to give myself up passionately to such things; and to endure freedom of speech; and to have become intimate with philosophy; and to have been a hearer, first of Bacchius, then of Tandasis and Marcianus; and to have written dialogues in my youth; and to have desired a plank bed and skin, and whatever else of the kind belongs to the Grecian discipline.

From Rusticus I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations, nor to showing myself off as a man who practises much discipline, or does benevolent acts in order to make a display; and to abstain from rhetoric, and poetry, and fine writing; and not to walk about in the house in my outdoor dress, nor to do other things of the kind; and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother; and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled; and to read carefully, and not to be satisfied with a superficial understanding of a book; nor hastily to give my assent to those who talk overmuch; and I am indebted to him for being acquainted with the discourses of Epictetus, which he communicated to me out of his own collection.

From Apollonius I learned freedom of will and undeviating steadiness of purpose; and to look to nothing else, not even for a moment, except to reason; and to be always the same, in sharp pains, on the occasion of the loss of a child, and in long illness; and to see clearly in a living example that the same man can be both most resolute and yielding, and not peevish in giving his instruction; and to have had before my eyes a man who clearly considered his experience and his skill in expounding philosophical principles as the smallest of his merits; and from him I learned how to receive from friends what are esteemed favours, without being either humbled by them or letting them pass unnoticed.

From Sextus, a benevolent disposition, and the example of a family governed in a fatherly manner, and the idea of living conformably to nature; and gravity without affectation, and to look carefully after the interests of friends, and to tolerate ignorant persons, and those who form opinions without consideration: he had the power of readily accommodating himself to all, so that intercourse with him was more agreeable than any flattery; and at the same time he was most highly venerated by those who associated with him: and he had the faculty both of discovering and ordering, in an intelligent and methodical way, the principles necessary for life; and he never showed anger or any other passion, but was entirely free from passion, and also most affectionate; and he could express approbation without noisy display, and he possessed much knowledge without ostentation.

From Alexander the grammarian, to refrain from fault-finding, and not in a reproachful way to chide those who uttered any barbarous or solecistic or strange-sounding expression; but dexterously to introduce the very expression which ought to have been used, and in the way of answer or giving confirmation, or joining in an inquiry about the thing itself, not about the word, or by some other fit suggestion.

From Fronto I learned to observe what envy, and duplicity, and hypocrisy are in a tyrant, and that generally those among us who are called Patricians are rather deficient in paternal affection.

From Alexander the Platonic, not frequently nor without necessity to say to any one, or to write in a letter, that I have no leisure; nor continually to excuse the neglect of duties required by our relation to those with whom we live, by alleging urgent occupations.

From Catulus, not to be indifferent when a friend finds fault, even if he should find fault without reason, but to try to restore him to his usual disposition; and to be ready to speak well of teachers, as it is reported of Domitius and Athenodotus; and to love my children truly.

From my brother Severus, to love my kin, and to love truth, and to love justice; and through him I learned to know Thrasea, Helvidius, Cato, Dion, Brutus; and from him I received the idea of a polity in which there is the same law for all, a polity administered with regard to equal rights and equal freedom of speech, and the idea of a kingly government which respects most of all the freedom of the governed; I learned from him also consistency and undeviating steadiness in my regard for philosophy; and a disposition to do good, and to give to others readily, and to cherish good hopes, and to believe that I am loved by my friends; and in him I observed no concealment of his opinions with respect to those whom he condemned, and that his friends had no need to conjecture what he wished or did not wish, but it was quite plain.

From Maximus I learned self-government, and not to be led aside by anything; and cheerfulness in all circumstances, as well as in illness; and a just admixture in the moral character of sweetness and dignity, and to do what was set before me without complaining. I observed that everybody believed that he thought as he spoke, and that in all that he did he never had any bad intention; and he never showed amazement and surprise, and was never in a hurry, and never put off doing a thing, nor was perplexed nor dejected, nor did he ever laugh to disguise his vexation, nor, on the other hand, was he ever passionate or suspicious. He was accustomed to do acts of beneficence, and was ready to forgive, and was free from all falsehood; and he presented the appearance of a man who could not be diverted from right rather than of a man who had been improved. I observed, too, that no man could ever think that he was despised by Maximus, or ever venture to think himself a better man. He had also the art of being humorous in an agreeable way.

In my father I observed mildness of temper, and unchangeable resolution in the things which he had determined after due deliberation; and no vainglory in those things which men call honours; and a love of labour and perseverance; and a readiness to listen to those who had anything to propose for the common weal; and undeviating firmness in giving to every man according to his deserts; and a knowledge derived from experience of the occasions for vigorous action and for remission. And I observed that he had overcome all passion for boys; and he considered himself no more than any other citizen; and he released his friends from all obligation to sup with him or to attend him of necessity when he went abroad, and those who had failed to accompany him, by reason of any urgent circumstances, always found him the same. I observed too his habit of careful inquiry in all matters of deliberation, and his persistency, and that he never stopped his investigation through being satisfied with appearances which first present themselves; and that his disposition was to keep his friends, and not to be soon tired of them, nor yet to be extravagant in his affection; and to be satisfied on all occasions, and cheerful; and to foresee things a long way off, and to provide for the smallest without display; and to check immediately popular applause and all flattery; and to be ever watchful over the things which were necessary for the administration of the empire, and to be a good manager of the expenditure, and patiently to endure the blame which he got for such conduct; and he was neither superstitious with respect to the gods, nor did he court men by gifts or by trying to please them, or by flattering the populace; but he showed sobriety in all things and firmness, and never any mean thoughts or action, nor love of novelty. And the things which conduce in any way to the commodity of life, and of which fortune gives an abundant supply, he used without arrogance and without excusing himself; so that when he had them, he enjoyed them without affectation, and when he had them not, he did not want them. No one could ever say of him that he was either a sophist or a home-bred flippant slave or a pedant; but every one acknowledged him to be a man ripe, perfect, above flattery, able to manage his own and other men’s affairs. Besides this, he honoured those who were true philosophers, and he did not reproach those who pretended to be philosophers, nor yet was he easily led by them. He was also easy in conversation, and he made himself agreeable without any offensive affectation. He took a reasonable care of his body’s health, not as one who was greatly attached to life, nor out of regard to personal appearance, nor yet in a careless way, but so that, through his own attention, he very seldom stood in need of the physician’s art or of medicine or external applications. He was most ready to give way without envy to those who possessed any particular faculty, such as that of eloquence or knowledge of the law or of morals, or of anything else; and he gave them his help, that each might enjoy reputation according to his deserts; and he always acted conformably to the institutions of his country, without showing any affectation of doing so. Further, he was not fond of change nor unsteady, but he loved to stay in the same places, and to employ himself about the same things; and after his paroxysms of headache he came immediately fresh and vigorous to his usual occupations. His secrets were not but very few and very rare, and these only about public matters; and he showed prudence and economy in the exhibition of the public spectacles and the construction of public buildings, his donations to the people, and in such things, for he was a man who looked to what ought to be done, not to the reputation which is got by a man’s acts. He did not take the bath at unseasonable hours; he was not fond of building houses, nor curious about what he ate, nor about the texture and colour of his clothes, nor about the beauty of his slaves. His dress came from Lorium, his villa on the coast, and from Lanuvium generally. We know how he behaved to the toll-collector at Tusculum who asked his pardon; and such was all his behaviour. There was in him nothing harsh, nor implacable, nor violent, nor, as one may say, anything carried to the sweating point; but he examined all things severally, as if he had abundance of time, and without confusion, in an orderly way, vigorously and consistently. And that might be applied to him which is recorded of Socrates, that he was able both to abstain from, and to enjoy, those things which many are too weak to abstain from, and cannot enjoy without excess. But to be strong enough both to bear the one and to be sober in the other is the mark of a man who has a perfect and invincible soul, such as he showed in the illness of Maximus.

To the gods I am indebted for having good grandfathers, good parents, a good sister, good teachers, good associates, good kinsmen and friends, nearly everything good. Further, I owe it to the gods that I was not hurried into any offence against any of them, though I had a disposition which, if opportunity had offered, might have led me to do something of this kind; but, through their favour, there never was such a concurrence of circumstances as put me to the trial. Further, I am thankful to the gods that I was not longer brought up with my grandfather’s concubine, and that I preserved the flower of my youth, and that I did not make proof of my virility before the proper

Reviews for The Meditations of Marcus Aurelius

[skybalon · Rating: 4 out of 5 stars]

A nice book with a vital prologue. There is no way I would have understood the list of proverbs without the background the prologue provides. The sayings/proverbs/thoughts are interesting and someone timeless. However, since even Marcus Aurelius was using these more as notes to remember than timeless moral messages, they all should be looked at with a grain of salt. This edition is well worth the read.

[petroglyph_1 · Rating: 4 out of 5 stars]

This is not a book that was intended to be read all the way through: it’s a collection of notes to self, kept over a fairly long timeframe and across multiple locations, written in a terse, almost abbreviated style sometimes that would only have made sense to the author himself, Marcus Aurelius Antoninus Augustus, Emperor of Rome in the middle of the second century. Much of it is understandable, though, and even setting aside that the text is some eighteen hundred years old, it is a fascinatingly in-depth insight into a real person from Antiquity. The Emperor’s diay tried his very best to be honest with himself and with others, and to treat his fellow human beings with the respect they cosmically deserve. He is nothing but frank and direct with himself; he is his own stern teacher and Superego. Some bits are repetitive, in that there are things that Marcus Aurelius keeps reminding himself of over and over again: of his own mortality, first and foremost; of being ever rational; of his relative insignificance in view of time, space and the human multitudes; but also of the importance of maintaining mindfulness and humility while fulfilling his duties, or doing anything at all, for that matter. Above all he is concerned with occupying his rightful place in the order of things, both in the Universe and in Society. Presumably these were some of the things he struggled with most, or found hardest to implement consistently in his life. Interestingly, there are many aphorisms strewn through the text, along with allusions to anecdotes or lines and characters from plays that illustrate a particular point: these Marcus Aurelius frequently does not elaborate upon and are merely there to serve as quick mnemonics for the larger lesson they remind him of. Some of these references are obscure, but others are to texts that have come down to us. That means it is important to find an edition with good footnotes! And my edition, edited and translated by Gregory Hays, was indeed wonderful. The translation really flowed: Hays clearly took pains to render the Emperor’s Greek into contemporary language. The footnotes and the explanatory introduction were great, as well.

[hermit_1 · Rating: 5 out of 5 stars]

How do I rate this? I find this translation and writings of the Roman emperor Marcus Aurelius to be quite easy to read and perhaps closer to what the author meant to elucidate. There is no question that Marcus Aurelius' writings rate five stars as does the translation. I must preface before you read on that this is a book you will wish to read more than once. I will not let the editors introduction take away from my rating. Remember we are here to read the writings of Marcus Aurelius Antoninus.This is the editors George Long’s version of ‘The Meditations of Marcus Aurelius’. The editors introduction I found somewhat wanting but his translation along with inserted notes and prime sources were much welcomed. It is believed that these words were not written to be published and were the thoughts of the Roman emperor Marcus Aurelius and thus may give us the insights of the most powerful man in the world of his time. His writing is a masterpiece of Stoic philosophy and once you start reading his actual writings you will find them well thought out and easy to read.Stoicism was considered system of philosophy that consisted of three distinct disciplines that included logic, ethics, and physics. Stoics in this time treated all philosophical problems by subjecting them to analysis using each of these disciplines in combination as equal parts of the Stoic system. And these writings do an excellent job of lettings us see this and glimpse some of understanding of the philosophy the emperor lived his life by. I spent much time interacting with generals of various armed forces and almost all of them has read ‘The Meditations of Marcus Aurelius’.

[booktsunami · Rating: 5 out of 5 stars]

I guess I have several copies of the "Meditations" and this is just one more. (Though 2 of them are e versions). My excuse is that it was $1 and in excellent condition. I will probably give it to my son. (Actually, I have already bought him a copy but this might be a better edition). Quite a nice, comprehensive introduction and easy to read text. I first came across Marcus Aurelius when I bought some second hand books st the lower end of George Street when I was about 15 or 16 (can't even remember the names of the bookshops now but they were a favourite haunt of mine....Maybe it was Tyrrell's bookshop)....and I was immediately taken by the directness, the great common sense and the humanity shining through his thoughts. It actually became something of an inspiration to me for the rest of my life. I have always remembered (from that first reading at age 16, the quote about dealing with other people: "When you wake up in the morning, tell yourself: the people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous and surly. They are like this because they can't tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own - not of the same blood and birth, but the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work together like feet, hands and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are unnatural."Book 1, XV. (Actually, these are the words from another translation....the current version actually has it as ..."This day I shall have to do with an idle curious man, with an unthankful man, a railer, a crafty, false or an envious man; an unsociable uncharitable man....etc". Strange how something like that stays with one always....though I note as I've done a bit of research that this is a favourite quite from Marcus Aurelius and is re-used in just about all articles which include him. He has always struck me as the kind of person one would like to be .....and interesting that he never really thought of himself as a philosopher ...more as a practical man ..yet his Meditations come up in just about every review of Stoic philosophy. A great book...though Maybe the Gregory Hays translation is a little easier to digest. (What is a "railer" anyway?....."arrogant", I guess). I give it 5 stars.

[stevenjohntait · Rating: 5 out of 5 stars]

Very good. A lot of it was over my head, so I wasn't entirely sure of what he was trying to tell me (or himself...) But this is a book I'll read again someday. It is a must for anyone interested in stoicism, or classical philosophy, or becoming the best version of themselves. It is also a great insight into the mind of a very interesting person.

[drewandlori · Rating: 4 out of 5 stars]

This book was originally Marcus Aurelius's journal of philosophical notes to himself, and it definitely shows. Marcus was obviously a talented writer, and parts of it are very interesting, but he makes his points in a more or less random order, and it tends to get really repetitive. The repetition was probably great for Marcus, because it shows which ideas he really felt the need to constantly remind himself of, but on the other hand it's not that helpful for the rest of us.

[bezoar44 · Rating: 5 out of 5 stars]

(review of Gregory Hays translation, 2003 Modern Library edition)The Meditations are, as presented by Hays in his very helpful introduction, best understood as the private spiritual exercises of the Roman Emperor Marcus Aurelius. Hays' introduction lays out the various philosophic strains that shaped Marcus Aurelius' thinking, and fits the work into the broader cultural context of late Roman attitudes towards life, philosophy, and religion. The translation is fluid and incisive, making the thoughts come alive.The Mediations will reward periodic rereading. The author spirals obsessively around a handful of philosophical themes: that everything we know, love, or hate is transient and will pass away; that freedom comes from accepting that most of the world - everything other than one's own choices about how to behave -- ultimately lies beyond one's control; that virtue is rooted in self-discipline. For most of us, there's a lot more to life than this, but as he works and reworks his themes, Marcus Aurelius reveals new angles or insights that give the Meditations a rich depth. Throughout, I kept wondering, with his focus on transience, self-discipline, and compassion towards others, what Marcus Aurelius would have made of Buddhism.Underlying its wisdom, the Meditations carries two striking internal tensions. The first may simply reflect the gap between the author's intent - personal spiritual exercises -- and the book's acquired status as a work for the ages. Marcus Aurelius constantly suggests that anyone in his audience can follow his advice and be free. On the other hand, the author's position -- a patriarch among patriarchs -- is hardly universal. Only for a person with great privilege could the problem of suffering look so manageable through simple willpower. This tension subsides if Marcus Aurelius really wrote for himself alone.The other major tension doesn't depend on the intended audience: Marcus Aurelius repeatedly orders the reader both to live in the present, and to be strategic - which necessarily implies thinking several steps ahead. That contradiction isn't unique to the Meditations; it's a challenge for all philosophic or religious systems that affirm transcendent values while also encouraging followers to engage and shape the world. While the tension is not resolved (can it ever be?), it gives the Meditations a realistic, pragmatic feel.

[nielsengw_1 · Rating: 3 out of 5 stars]

Marcus Aurelius was Emperor of the Roman Empire from 161 to 180 CE. Considered the last of the Five Good Emperors, he oversaw his empire with stoicism and equality. In his Meditations, written while on a military campaign in the last decade of his life, he sets forth a series of aphorisms, letters, and principles that he tried to live by. As a stoic, he thought that powerful emotions were the cause of errors in life and so sought to live a life of a more moral and intellectual manner.The Meditations aren’t really written for an audience, and this translation is a little stilted. But what you can tell is that Marcus Aurelius is trying to reflect upon a rather interesting life. There are times when he is contented in good memories and times when the ennui of his stoic life gets to him. But the overall message is to live a good life (“Death hangs over you: while you live, and while you may, be good”) and try not to be too overly swayed by things outside of one’s control. “It is not right to vex ourselves at things,” he says, “for they care not about it.”In the end, Marcus Aurelius’s message is both honorable and interesting. The writing takes a little getting used to, so it would behoove readers to find a good translation. It is, however, a rather good beginning look into stoicism and its effectiveness in the proper hands. Marcus Aurelius, when set against the likes of Nero and Domitian, rules in the vein of a philosopher king and tries desperately to do right by his people. All in all, a refreshing and intellectual book.

[isatyajeet · Rating: 4 out of 5 stars]

Reading Aurelius is an enlightening experience and as one reads it, it becomes clear as to how erroneous some of our beliefs / actions are.
A foundation in stoic philosophy is essential to fully grasp the meaning of Marcus's maxims. Without a firm grounding in the stoic principles many of the aphorisms can appear to be morbid, conceited or advocating a life of resignation.
This book was written hundreds of years ago and is still valid to the most, this is wisdom of ages.
Do not read this book as a scholar, read it slowly and think about it!

[renzomalo · Rating: 4 out of 5 stars]

A good read as far as references books go, but as with the other translations, sooner or later you begin to wonder what was actually written before the language was "updated" or modernized. Still, it’s fascinating to be reading what a great historical figure was thinking and writing in the second century and then coming to realize that nothing much has changed in human behavior.What made this translation a bit more interesting, however, was the biographical forward in which Mr. Hays describes, in brief, the life and times of Marcus Aurelius. This was fascinating to me UNTIL Mr. Hays went on safari in the in philosophical tall grass. I needed but a primer on "Logos," the prevailing philosophy of the time. And while I don't doubt that Mr. Hays thought that this was precisely what he wrote, that’s not how it read for me. Lastly, it seems to me that the "meditations" could be summed up as follows: "To thine own self be true;" Seek and tell the truth; Do unto others as you would have done unto you; and know that everyone you know is struggling with something you know nothing about. Three and a half stars.

[jerry.yoakum · Rating: 4 out of 5 stars]

It seems that Marcus Aurelius put a lot of effort into making it easy to get to the heart of ideas quickly. Which makes this a very quotable book.“Waste no more time arguing what a good man should be. Be one.”“Your mind will take the shape of what you frequently hold in thought, for the human spirit is colored by such impressions.”“Not to feel exasperated, or defeated, or despondent because your days aren’t packed with wise and moral actions. But to get back up when you fail, to celebrate behaving like a human—however imperfectly—and fully embrace the pursuit that you’ve embarked on.”Three Key Takeaway Lessons from Meditations- “You have power over your mind – not outside events. Realize this, and you will find strength.”- People will always do awful things but we are only responsible our own virtue.- We will die, and we ought not waste our lives being distressed. We should focus on doing good for others with the unknowable amount of time we have left to live. To make this a part of our lives we must reflect regularly on the fact that we will die.

[riskedom · Rating: 3 out of 5 stars]

The main attraction of this book is that it is a book of philosophy written by an emperor. If it was written by someone of more lowly stature it would surely have been forgotten. It is a good insight into his mind but an unfortunate boon to those who love to think the best rulers are those who think philosophically. It would be more interesting to me if it was written by some unknown blacksmith, tailor or farm slave. At least then the question of how they acquired an education in Stoic philosophy would be interesting speculation. Nonetheless, there is some wisdom in the writings and it is encouraging to know that in the midst of such grueling military campaigns he could find time to compose a journal of something other than the progress of the legions against the barbarians.

[kurt.rocourt · Rating: 5 out of 5 stars]

The thing that keeps being repeated in this book is don't do bad. Maybe a sign of a guilty conscience, I don't know. It is the theme for this book in any case.

[jmcdbooks · Rating: 1 out of 5 stars]

Rated: FOh, I tried. Night after night I would try to digest a few more random thoughts from this stoic Emperor of Rome. I'm not a stoic for sure. Finally gave up about 2/3 through the book. Very few nuggets could I hold up as true in more own life. I rarely give up on a book. Just had to with this one.

[johnxlibris · Rating: 3 out of 5 stars]

There is something about Marcus Aurelius's brand of Stoicism that appeals to me. His almost simple belief in the power of reason and truth is comforting. His text offers helpful habits of mind that would be appreciated by anyone who values the practice of mindfulness and attention. I can easily see myself coming back to this book later in life.

[shdawson · Rating: 4 out of 5 stars]

Some ranting, but still a good read. Take the writing in context of a successful though dying person.

[millata_1 · Rating: 3 out of 5 stars]

This book is not my favourite of the Great Ideas series but it wasn't all bad either. I would categorise it as: "a classic you might as well read" because even if I wouldn't read it again there were still some good bits and as the book can be finished in one afternoon, you won't feel like you wasted a lot of time in the event you won't enjoy it.

[grognard_1 · Rating: 4 out of 5 stars]

Most religions in the eras of the Greeks and Romans offered less in the way of moral guidelines than they offered in bad examples. The gods were worse than human. Morality and values were left to the exploration and exposition of philosophers. The dominant philosophy in Rome prior to Christianity was stoicism, inherited from the Greeks and practiced thoroughly by Marcus Aurelius, the "last good emperor", who had a bit role early in the movie "The Gladiator." These meditations were written by him, largely while in his headquarters in military campaigns, and were reportedly U.S. Grant's favorite reading in his tent during the Civil War. The state of philosophy and values were remarkably refined before the advent of Christianity and devoid of the politics and conflicts that came with the Judeo/Christian religion. Marcus Aurelius does an admirable job of advocating the values that guided his life. An eye-opening exposure to realms of thought not normally found when one explores the origins of modern religion.

[anituel · Rating: 5 out of 5 stars]

An important, but oft neglected, work of Graeco-Roman philosophy. Marcus Aurelius was insightful, if not extremely downhearted, and represents some of the finest philosophical thinking of his time.

[dir21_1 · Rating: 5 out of 5 stars]

This is one of the most splendid things that I have ever read. I cannot recommend it highly enough. It is full of ideas by which to live, many of which are also highly suitable for printing out and pinning to your office wall. Another reviewer has already quoted my favourite meditation, `Begin each day ...' so I won't repeat it here. Donning my Old Fart's hat I have to say that the world would be an infinitely better place if more people had read this.

[p_s_patrick · Rating: 4 out of 5 stars]

The 200 or so pages of this book contain the thoughts of Marcus Aurelius, Roman Emperor and Stoic. Although being billed as his meditations, it is explained in the preface that he has also noted down the thoughts of other philosophers among his own, and these are not referenced, so will be up to you to spot them. They were originally written only for himself though, so he cannot be blamed for this.On the whole I think that the bad press that Stoic philosophy gets is undeserved. The message this book gives is generally positive, and if everyone took notice of it then the world would be a more pleasant place. That isn't to say that it is all correct though, and what a lot of it comes down to is sticking one's head in the sand, and accepting the "order of the universe", or fate. This does do a good job of promoting the virtues of tolerance, and being content with your lot, though, and this is not a bad thing per se.This edition is the one translated straight from an ancient greek manuscript, in the 17th Century, and so the language retains some of the antiquated style you would expect from a text originally written over 1800 years ago. I would reccomend this book to those who think they may be interested in it, but it is probably more of one to dip into, than to read straight through. This is for a couple of reasons, one being that it can seem a bit repetitive, and the other bieng that you may find it hard to concentrate on, as some of the sentences are inarticulately long.

[antao-3 · Rating: 4 out of 5 stars]

“Concentrate every minute like a Roman— like a man— on doing what’s in front of you with precise and genuine seriousness, tenderly, willingly, with justice. And on freeing yourself from all other distractions. Yes, you can— if you do everything as if it were the last thing you were doing in your life, and stop being aimless, stop letting your emotions override what your mind tells you, stop being hypocritical, self-centered , irritable. You see how few things you have to do to live a satisfying and reverent life? If you can manage this, that’s all even the gods can ask of you.”In “Meditations” by Marcus Aurelius“Para ser grande, sê inteiro: nada Teu exagera ou exclui.Sê todo em cada coisa. Põe quanto és No mínimo que fazes.Assim em cada lago a lua toda Brilha, porque alta vive.”In “Odes de Ricardo Reis” by Fernando PessoaWord of caution: this post is going to be all over the place.I translated this into German a long time ago. I’m not sure I’m up to the task of translating this into English this time around…Let’s give it a go:“To be great, be whole: nothingOf yours exaggerate or exclude.Be all in everything. Put all you areIn everything you do.Be like the moon thatShines whole in every lakeBecause it lives up high.”'Employees that don't care' tend to be carried by their colleagues and managers, until a point whereby their un-professionalism makes their continued employment untenable; nobody wants their workload increased by having to prop up a free-loader. Not overly caring about work and being professional are not mutually exclusive - the “not overly caring” just means not getting too emotional about work, having an objective view about what's achievable and not letting personal feelings interfere too much. Actually it's the opposite. Understanding what's important, not getting bogged down in minutiae and focusing on priorities is perfectly doable while not giving a shit. A lot of people waste their day moaning how busy they are, talking crap in meetings and generally not doing any actual work - while looking like they really care. If someone is continually self-sacrificing in picking up slack to the point of martyrdom, is it your issue or theirs? I fail to see why this is an image worth aspiring to.I think Bhuddism has a lot more baggage than stoicism though and at some level with the meditation and worldview anticipates neuroscience that was to come 2000 years later. They intuited that we were meat puppets and they managed to see behind the veil of our always chattering mind. I don't think stoicism was that clear-sighted. The messages along the lines of "if you don't work hard others have to pick up the slack" amaze me. Why do others need to pick up the slack? Why is it in your interest that you work extra hard for your company, or that your company makes more profits. Are you going to see any of that? No you are not. Pick up the slack for whom exactly? Incredible self-righteous slave mentality that perfectly illustrates the plutocracy we live in. It can also become a situation whereby if you are continuously picking up the slack, others may leave things for you to as 'sure Doggybone will do it, he practically lives here', while he get to leave early. Being a martyr for a company, work group or manager is a fool’s move: “Doggy got the bone!”I advocate ducking out of professional life’s more pointless rituals, like (some) conference calls. “I have never been on a conference call where something actually got decided or accomplished,” some people might say. Might work for some. I have done most of my boldest and successful things by conference call. I've usually met them previously, but not always. The phone is a terrible, wonderful thing. I hate it in lots of ways, but it’s useful to run a business when your partners are in different facilities and sometimes countries! I think it’s important to recognise the times in work when a little extra effort is needed and apply yourself in those moments. Making sure you hold the line and persevere until the problem or task has been resolved will get you far. About twenty years ago I found myself looking at a picture of the tombstone of Man Ray, in Montparnasse cemetery (I was visiting Berardo’s exhibition in Lisbon and I became fascinated by some of his paintings on show). Man Ray’s tombstone was a simple, concrete slab, and it had just four hand written words written on it by hand by Juliette Man Ray. They read: “Unconcerned, but not indifferent.” I lost track of the time I stood in stunned silence, contemplating this thought (I was still in the exhibition; I like to look up artists online I’m not familiar with when I’m go to museums or art exhibitions). This particular thought has become my own rallying cry, and it's made a huge difference to how I work since a few years ago. This means, I'll do what I can, to the best of my ability, and as quickly as I can. If others want to stay late, needlessly fretting over largely pointless nonsense, that's their issue. I aim to stay detached, but alert. So I've gradually managed to shift my perspective to I'll come in, I'll do my job and - on occasion when required - will work above and beyond to make shit happen but I'm damned if I'll be a martyr to the cause. I worked with one of those some years ago, and, frankly, it was exhausting to be around. He was also one of the least organised and least productive members of our team. I also am very comfortable speaking to all directors as equals and don't shy away from a healthy debate around decisions and strategy (I was once a 2nd line SAP Manager so I know what I’m talking about). In fact, these days I rather enjoy it. As a result, work has become easier and my productivity has increased. Worry can make you an incredible procrastinator. So, in conclusion, not giving a fuck is truly liberating. I highly recommend it.Turning to the books at hand, which I read for the umpteenth time, I think Buddhism has a lot more baggage than stoicism though and at some level with the meditation and worldview anticipates neuroscience that was to come 2000 years later. They intuited that we were meat puppets and they managed to see behind the veil of our always chattering mind. I don't think stoicism was that clear-sighted. I agree with the stance that learning when to give a fuck and when not to is at the crux of the matter, because it is exhausting and impossible to keep on top of the chaos of reality in an ordered way. Sometimes you've just got to realize that some things don't turn out how you expected them to and be at peace with that fact. Some years ago, I started coming to work with mismatched socks. My thoughts were that the people who saw me without shoes knew me well enough to get the point - and I have to say it gave me a perverse sort of pleasure going to meetings with my directors knowing I had mismatched socks :-) Small minds and all that :-) Life's too short to be concerned about wearing matching socks...NB: I finished this book on the 18th of April after having been told that a colleague of mine from work, who I had worked with at a major client, had passed away at the tender age of 41 years old. This review reflects the way my take on life is starting to shift. I know I’m a bit late, but better late than never…

[adamwolf_1 · Rating: 4 out of 5 stars]

I read the Hays translation, and enjoyed this quite a bit. I'll be thinking about it for a while.

[albertgoldfain · Rating: 5 out of 5 stars]

Succinct self-help for the stoic. The introduction in the Modern Library edition sets the historical context well and the translation makes most of the advice read as practical and not overly-repetetive.

[automatthias · Rating: 4 out of 5 stars]

"Yes, that's what I think too" was the my main reaction to the book. I missed many references to known figures of Marcus' time, but it would require a book with extensive footnotes to cover all the material. The part I don't quite buy is the living according to nature, because nature is rather hard to define.

[bookomaniac-1 · Rating: 3 out of 5 stars]

Geen filosofisch tractaat ! Wel persoonlijke notities die niet voor publicatie bestemd waren! Vandaar veel herhalingen en soms slordig geschreven. Alleen boek 1 vormt afgewerkt en goed gestructureerd geheel. Interessante passages. Beste introductie tot het stoïcisme. De link met het christendom ligt niet zo voor de hand.

[viking2917_1 · Rating: 5 out of 5 stars]

Reading just a few paragraphs a day is great way to center yourself before every day. Amazing book.

[chriszodrow · Rating: 2 out of 5 stars]

The end of the Roman culture was marked by spiritual decay. This book reveals the anatomy of parched empire. A necessary but painful read.

[sagacious33 · Rating: 4 out of 5 stars]

I've often wondered why we, as a society, focus so much on the views of the powerful and the wealthy. Surely there are millions of men and women who have sided toward a philosophy weighted with moral integrity . I decided that the wealthy and the powerful must overcome temptations that the average man or woman would never dream of. The antics of today's Hollywood stars should suffice to demonstrate that fame, wealth and power can saturate men and women in false senses of superiority. And money and power must provide access to a large variety of creative sins. Despite these realities, Marcus Aurelius, in the years 121-180 A.D., explores a very healthy mindset and provides some guidelines that are every bit as applicable today, some 1940 years later, as they were in the midst of the Roman Empire.

[charlie68_1 · Rating: 3 out of 5 stars]

A book to savour. A lot of things that are agreeable. Not originally for publication just Aurelius' private thoughts. Not a lot that I disagreed with.