Meditations

By Marcus Aurelius

A timeless guide to Stoic philosophy, Meditations by Marcus Aurelius offers invaluable insights into life, virtue, and resilience. This influential work offers a window into the mind of a Stoic philosopher-king as he reflects on the nature of the universe, the meaning of life, and the virtues that lead to a fulfilling existence. This inspirational read is a must-have for anyone seeking personal growth and enlightenment.

1. Offers practical advice on navigating life's challenges and embracing the present moment.
2. Serves as a source of inspiration for those seeking a more purposeful and meaningful existence.
3. Includes teachings that encourage self-reflection and the art of mindfulness for a more balanced and fulfilling life.
4. Provides practical insights on resilience, self-discipline, and finding inner peace.
5. A must-read for those on a journey of self-discovery.

• Language: English
• Publisher: Fingerprint Publishing
• Release date: Feb 15, 2023
• ISBN: 9789358562057

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

All those things at which thou wishest to arrive by a circuitous road, thou canst have now, if thou dost not refuse them to thyself. And this means, if thou wilt take no notice of all the past, and trust the future to providence, and direct the present only conformably to piety and justice. Conformably to piety, that thou mayest be content with the lot which is assigned to thee, for nature designed it for thee and thee for it. Conformably to justice, that thou mayest always speak the truth freely and without disguise, and do the things which are agreeable to law and according to the worth of each. And let neither another man’s wickedness hinder thee, nor opinion nor voice, nor yet the sensations of the poor flesh which has grown about thee; for the passive part will look to this.

—Meditations, 12.1

Marcus Aurelius Antoninus was born in Rome, A.D. 121, on the 26th of April. His father, Annius Verus, died while he was praetor. His mother was Domitia Calvilla, also named Lucilla. The Emperor T. Antoninus Pius married Annia Galeria Faustina, the sister of Annius Verus, and was consequently the uncle of M. Antoninus. When Hadrian adopted Antoninus Pius and declared him his successor in the empire, Antoninus Pius adopted both L. Ceionius Commodus, the son of Aelius Caesar, and M. Antoninus, whose original name was M. Annius Verus. Antoninus then took the name of M. Aelius Aurelius Verus, to which was added the title of Caesar in A.D. 139: the name Aelius belonged to Hadrian’s family, and Aurelius was the name of Antoninus Pius. When M. Antoninus became Augustus, he dropped the name of Verus and took the name of Antoninus. Accordingly, he is generally known as M. Aurelius Antoninus, or simply M. Antoninus.

The youth was most carefully brought up. He thanks the gods that he had good grandfathers, good parents, a good sister, good teachers, good associates, good kinsmen, and friends—nearly everything good. He had the happy fortune to witness the example of his uncle and adoptive father, Antoninus Pius, and he has recorded in his word the virtues of an excellent man and prudent ruler. Like many young Romans, he tried his hand at poetry and studied rhetoric. Herodes Atticus and M. Cornelius Fronto were his teachers in eloquence. There are extant letters between Fronto and Marcus, which show the great affection of the pupil for the master, and the master’s great hopes for his industrious pupil. M. Antoninus mentions Fronto among those to whom he was indebted for his education.

When he was eleven years old, he assumed the dress of philosophers, something plain and coarse, became a hard student, and lived a most laborious, abstemious life, even going so far as to injure his health. Finally, he abandoned poetry and rhetoric for philosophy, and he attached himself to the sect of the Stoics. But he did not neglect the study of law, which was a useful preparation for the high place that he was designed to fill. His teacher was L. Volusianus Maecianus, a distinguished jurist. We must suppose that he learned the Roman discipline of arms, which was a necessary part of the education of a man who afterwards led his troops to battle against a warlike race.

Antoninus has recorded in his first book the names of his teachers and the obligations that he owed to each of them. The way in which he speaks of what he learned from them might seem to savour of vanity or self-praise, if we look carelessly at the way in which he has expressed himself, but if anyone draws this conclusion, he will be mistaken. Antoninus means to commemorate the merits of his several teachers, what they taught, and what a pupil might learn from them. Besides, this book, like the eleven other books, was for his own use; and if we may trust the note at the end of the first book, it was written during one of M. Antoninus’ campaigns against the Quadi, at a time when the commemoration of the virtues of his illustrious teachers might remind him of their lessons and the practical uses which he might derive from them.

Among his teachers of philosophy was Sextus of Chaeroneia, a grandson of Plutarch. What he learned from this excellent man is told by himself (i. 9). His favourite teacher was Q. Junius Rusticus (i. 7), a philosopher and also a man of practical good sense in public affairs. Rusticus was the adviser to Antoninus after he became emperor. Young men who are destined for high places are not often fortunate in those who are about them, their companions, and teachers and I do not know any example of a young prince having had an education that can be compared with that of M. Antoninus. Such a body of teachers distinguished by their acquirements and their character will hardly be collected again; and as to the pupil, we have not had one like him since.

Hadrian died in July A.D. 138, and was succeeded by Antoninus Pius. M. Antoninus married Faustina, his cousin, the daughter of Pius, probably about A.D. 146, for he had a daughter born in 147. He received from his adoptive father the title of Caesar and was associated with him in the administration of the state. The father and the adopted son lived together in perfect friendship and confidence. Antoninus was a dutiful son, and the emperor Pius loved and esteemed him.

Antoninus Pius died in March, A.D. 161. The Senate, it is said, urged M. Antoninus to take over the sole administration of the empire, but he associated himself with the other adopted son of Pius, L. Ceionius Commodus, who is generally called L. Verus. Thus, Rome had two emperors for the first time. Verus was an indolent man of pleasure, and unworthy of his station. Antoninus, however, bore with him, and it is said Verus had sense enough to pay his colleague the respect due to his character. A virtuous emperor and a loose partner lived together in peace, and their alliance was strengthened by Antoninus giving Verus his daughter Lucilla as a wife.

The reign of Antoninus was first troubled by a Parthian war, in which Verus was sent to command, but he did nothing, and the success that was obtained by the Romans in Armenia and on the Euphrates and Tigris was due to his generals. This Parthian war ended in A.D. 165. Aurelius and Verus had a triumph (A.D. 166) for their victories in the East. A pestilence followed, which carried off great numbers in Rome and Italy and spread to the west of Europe.

The north of Italy was also threatened by the rude people beyond the Alps, from the borders of Gallia to the eastern side of the Hadriatic. These barbarians attempted to break into Italy, as the Germanic nations had attempted nearly three hundred years before, and the rest of the life of Antoninus, with some intervals, was employed in driving back the invaders. In 169, Verus suddenly died, and Antoninus administered the state alone.

During the German wars, Antoninus resided for three years on the Danube at Carnuntum. The Marcomanni were driven out of Pannonia and almost destroyed in their retreat across the Danube; and in A.D. 174, the emperor gained a great victory over the Quadi.

In A.D. 175, Avidius Cassius, a brave and skilful Roman commander who was at the head of the troops in Asia, revolted, and declared himself Augustus. But Cassius was assassinated by some of his officers, and so the rebellion came to an end. Antoninus showed his humanity by his treatment of the family and the partisans of Cassius; and his letter to the Senate, in which he recommends mercy, is extant. (Vulcatius, Avidius Cassius, c. 12.)

Antoninus set out for the East on hearing of Cassius’ revolt. Though he appears to have returned to Rome in A.D. 174, he went back to prosecute the war against the Germans, and it is probable that he marched direct to the East from the German war. His wife Faustina, who accompanied him into Asia, died suddenly at the foot of the Taurus, to the great grief of her husband. Capitolinus, who has written the life of Antoninus, and also Dion Cassius, accuses the empress of scandalous infidelity to her husband, and of abominable lewdness. But Capitolinus says that Antoninus either did not know it or pretended not to know it. Nothing is so common as such malicious reports in all ages, and the history of imperial Rome is full of them. Antoninus loved his wife, and he says that she was obedient, affectionate, and simple. The same scandal had been spread about Faustina’s mother, the wife of Antoninus Pius, and yet he too was perfectly satisfied with his wife. Antoninus Pius says after her death, in a letter to Fronto, that he would rather have lived in exile with his wife than in his palace at Rome without her. There are not many men who would give their wives a better character than these two emperors. Capitolinus wrote in the time of Diocletian. He may have intended to tell the truth, but he is a poor, feeble biographer. Dion Cassius, the most malignant of historians, always reports, and perhaps he believed, any scandal against anybody.

Antoninus continued his journey to Syria and Egypt, and on his return to Italy through Athens he was initiated into the Eleusinian mysteries. It was the practice of the emperor to conform to the established rites of the age, and to perform religious ceremonies with due solemnity. We cannot conclude from this that he was a superstitious man, though we might perhaps do so if his book did not show that he was not. But that is only one among many instances that a ruler’s public acts do not always prove his real opinions. A prudent governor will not roughly oppose even the superstitions of his people; and though he may wish they were wiser, he will know that he cannot make them so by offending their prejudices.

Antoninus and his son Commodus entered Rome in triumph, perhaps for some German victories, on the 23rd of December, A.D. 176. In the following year Commodus was associated with his father in the empire, and took the name of Augustus. This year A.D. 177 is memorable in ecclesiastical history. Attalus and others were put to death at Lyon for their adherence to the Christian religion. The evidence of this persecution is a letter preserved by Eusebius (E.H. V. I; printed in Routh’s Reliquiae Sacrae, vol. i, with notes). The letter is from the Christians of Vienna and Lugdunum in Gallia (Vienna and Lyon) to their Christian brethren in Asia and Phrygia; and it is preserved perhaps nearly entire. It contains a very particular description of the tortures inflicted on the Christians in Gallia, and it states that while the persecution was going on, Attalus, a Christian and a Roman citizen, was loudly demanded by the populace and brought into the amphitheatre; but the governor ordered him to be reserved, with the rest who were in prison, until he had received instructions from the emperor. Many had been tortured before the governor thought of applying to Antoninus. The imperial rescript, says the letter, was that the Christians should be punished, but if they would deny their faith, they must be released. On this the work began again. The Christians who were Roman citizens were beheaded; the rest were exposed to the wild beasts in the amphitheatre. Some modern writers on ecclesiastical history, when they use this letter, say nothing of the wonderful stories of the martyrs’ sufferings. Sanctus, as the letter says, was burnt with plates of hot iron till his body was one sore and had lost all human form; but on being put to the rack he recovered his former appearance under the torture, which was thus a cure instead of a punishment. He was afterwards torn by beasts, and placed on an iron chair and roasted. He died at last.

The letter is one piece of evidence. The writer, whoever he was that wrote in the name of the Gallic Christians, is our evidence both for the ordinary and the extraordinary circumstances of the story, and we cannot accept his evidence for one part and reject the other. We often receive small evidence as a proof of a thing we believe to be within the limits of probability or possibility, and we reject exactly the same evidence, when the thing to which it refers appears very improbable or impossible. But this is a false method of inquiry, though it is followed by some modern writers, who select what they like from a story and reject the rest of the evidence; or if they do not reject it, they dishonestly suppress it. A man can only act consistently by accepting all this letter or rejecting it all, and we cannot blame him for either. But he who rejects it may still admit that such a letter may be founded on real facts; and he would make this admission as the most probable way of accounting for the existence of the letter; but if, as he would suppose, the writer has stated some things falsely, he cannot tell what part of his story is worthy of credit.

The war on the northern frontier appears to have been uninterrupted during the visit of Antoninus to the East, and on his return the emperor again left Rome to oppose the barbarians. The Germanic people were defeated in a great battle A.D. 179. During this campaign the emperor was seized with some contagious malady, of which he died in the camp at Sirmium (Mitrovitz), on the Save, in Lower Pannonia, but at Vindebona (Vienna), according to other authorities, on the 17th of March, A.D. 180, in the fifty-ninth year of his age. His son Commodus was with him. The body, or the ashes probably, of the emperor were carried to Rome, and he received the honor of deification. Those who could afford it had his statue or bust; and when Capitolinus wrote, many people still had statues of Antoninus among the Dei Penates or household deities. He was in a manner made a saint. Commodus erected to the memory of his father the Antonine column which is now in the Piazza Colonna at Rome. The bassi rilievi which are placed in a spiral line round the shaft commemorate the victories of Antoninus over the Marcomanni and the Quadi, and the miraculous shower of rain which refreshed the Roman soldiers and discomfited their enemies. The statue of Antoninus was placed on the capital of the column, but it was removed at some time unknown, and a bronze statue of St. Paul was put in the place by Pope Sixtus the fifth.

The historical evidence for the times of Antoninus is very defective, and some of that which remains is not credible. The most curious is the story about the miracle which happened in A.D. 174, during the war with the Quadi. The Roman army was in danger of perishing by thirst, but a sudden storm drenched them with rain, while it discharged fire and hail on their enemies, and the Romans gained a great victory. All the authorities which speak of the battle speak also of the miracle. The Gentile writers assign it to their gods, and the Christians to the intercession of the Christian legion in the emperor’s army. To confirm the Christian statement it is added that the emperor gave the title of Thundering to this legion; but Dacier and others, who maintain the Christian report of the miracle, admit that this title of Thundering or Lightning was not given to this legion because the Quadi were struck with lightning, but because there was a figure of lightning on their shields, and that this title of the legion existed in the time of Augustus. Scaliger also had observed that the legion was called Thundering (κεραυνοβόλος or κεραυνοφόρος) before the reign of Antoninus. We learn this from Dion Cassius (Lib. 55, c. 23, and the note of Reimarus), who enumerates all the legions of Augustus’ time. The name Thundering of Lightning also occurs on an inscription of the reign of Trajan, which was found at Trieste. Eusebius (v. 5), when he relates the miracle, quotes Apolinarius, bishop of Hierapolis, as authority for this name being given to the legion Melitene by the emperor in consequence of the success which he obtained through their prayers; from which we may estimate the value of Apolinarius’ testimony. Eusebius does not say in what book of Apolinarius the statement occurs. Dion says that the Thundering legion was stationed in Cappadocia in the time of Augustus. Valesius also observes that in the Notitia of the Imperium Romanum there is mentioned under the commander of Armenia the Praefectura of the twelfth legion named Thundering Melitene; and this position in Armenia will agree with what Dion says of its position in Cappadocia. Accordingly, Valesius concludes that Melitene was not the name of the legion, but of the town in which it was stationed. Melitene was also the name of the district in which this town was situated. The legions did not, he says, take their name from the place where they were on duty, but from the country in which they were raised, and therefore what Eusebius says about the Melitene does not seem probable to him. Yet Valesius, on the authority of Apolinarius and Tertullian, believed that the miracle was worked through the prayers of the Christian soldiers in the emperor’s army. Rufinus does not give the name of Melitene to this legion, says Valesius, and probably he purposely omitted it, because he knew that Melitene was the name of a town in Armenia Minor, where the legion was stationed in his time.

The emperor, it is said, made a report of his victory to the Senate, which we may believe, for such was the practice; but we do not know what he said in his letter, for it is not extant. Dacier assumes that the emperor’s letter was purposely destroyed by the Senate or the enemies of Christianity, that so honorable a testimony to the Christians and their religion might not be perpetuated. The critic has however not seen that

Reviews for Meditations

[jamestomasino · Rating: 5 out of 5 stars]

I'll be reading this again for sure. Again and again

[nancyadair-1 · Rating: 5 out of 5 stars]

I first learned about Marcus Aurelius's Meditations when my World Literature teacher handed out mimeographed sheets to my twelfth grade high school class. A year later I was in an Ancient Philosophy class at a small liberal arts college reading the Meditations. Shortly after, I purchased a antique copy with a 1902 gift dedication. Inside is a vintage Wendy's napkin, yellow and red, on which I had written down favorite passages.I was eighteen when I first read the entire Meditations. Fifty years later, seeing this annotated version in a new translation, I thought it would be interesting to revisit the work again. My antique volume is stilted in language. "But do thou, I say, simply and freely choose the better, and hold on to it--" is one quote on that napkin. In this new version I read, "So, as I say, you must simply and freely choose the better course and stay with it."The Preface introduces readers to Stoicism and the historical Marcus Aurelius, a Roman emperor whose military victories protecting belies the private man who would have chosen a life of contemplation. But, as Aurelius reminds himself often in these thoughts, we must uncomplainingly embrace our lot in life. And besides, nothing external can alter our command center and internal values. Unless we allow it.It is that which I recall most being impressed with--the idea that what people think and do is their problem, and cannot affect me, unless I allow it. It gave me a great sense of control and also the freedom to think and act differently....remember that it's not people's actions that disturb our peace of mind...but our own opinions of their actions.~Notebook 11, MeditationsThe Stoic world view embraced by Aurelius is moral and ethical, and divinely ordered. Life and death is a natural cycle, our bodily atoms reentering the matter of the universe, while our spirit had a brief pneumatic afterlife. The present is all one has.~ from Meditations by Marcus AureliusAurelius constantly reminds himself that we only have this moment in time; the past and the future is not ours. So every moment we must decide to live according to our 'command center' and Stoic values. A core part of those values involves being a part of human society, showing fairness and forgiveness, for we are to serve one another. Have I done something that contributes to the common good? Then I've been benefited.~from Mediations by Marcus AureliusComfort and Pleasure should not affect our actions, we should not complain or become angry or lose control over our passions. We have no control over what happens to us. But we can control our response. The notebooks were Aurelius's contemplation, self-examination, and a reminder to follow the discipline of Stoicism. There is repetition of ideas, references to well known Greek philosophers and to forgotten men.I read an ebook. I could click on the footnote number and up popped the annotation for the passage, a very useful device. The notes greatly increased my understanding of the passage. The translation is accessible and modern, sometimes even conversational as if the writer were talking to us. At the start of the day tell yourself: I shall meet people who are officious, ungrateful, abusive, treacherous, malicious, and selfish. In every case, they've got like this because of their ignorance of good and bad....None of them can harm me, anyway, because none of them can infect me with immorality, nor can I become angry with someone who's related to me, or hate him, because we were born to work together, like feet or hands or eyelids, like the rows of upper and lower teeth. To work against each other is therefore unnatural--and anger and rejections count as "working against." ~Notebook 2, 1, Meditations The Annotated EditionThese teachings are as relevant today as in Roman times. We need to be continually reminded to "work together."I received a free ebook from the publisher through NetGalley. My review is fair and unbiased.

[erwinkennythomas · Rating: 5 out of 5 stars]

Marcus Aurelius’ Meditations: A Little Flesh, a Little Breath, and Reason to Rule All—That is Myself is filled with many memorable sayings. According to Wikipedia “Marcus Aurelius was a Roman emperor from 161 to 180 and a Stoic philosopher. He was the last of the rulers known as the Five Good Emperors, and the last emperor of the Pax Romana, an age of relative peace and stability for the Roman Empire.”The book itself describes nature and all of its elements that come together to make a whole. Every member of this assembly was like that of the human body with a head, eyes, arms, and feet, etc. But one thing Aurelius pointed out that makes us different from other creatures is our mind. Concerning the mind it was best to work on developing it by the way we act and think. If we think negative thoughts we will be abusing our senses and society. If we think positively we shall be lifting up ourselves and society as a whole.Another fascinating aspect of the book was the importance Aurelius felt about death. He listed many Greeks and Romans that have died and are unknown. He stressed that their lives are largely become forgotten. Still this philosopher felt that we should live our lives to the fullest. Honor our families and relatives, treat those with whom we converse with respect, and always endeavor to do good in our world. Aurelius knew that no one knows when his or her time would come to leave this earthly plain. But we should be prepared to make our lives worthwhile, so that after we die we would be remembered as being good.

[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.

[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.

[oacevedo-792047 · Rating: 1 out of 5 stars]

I tried to finish this very short book, but I couldn't. It started out well, and I felt like I was really into it. But as time went on, I quickly became bored with it. I guess I can't "get" philosophy--whether ancient or modern.

[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.

[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.

[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…

[rivkat_2 · Rating: 3 out of 5 stars]

Remember that you will die soon, Aurelius says, and you will behave properly, without too much concern for glory. After all, anyone who remembers you will also soon die, in the larger scheme of things, and you’ll all be dead much longer than you were alive.

[knotbox · Rating: 5 out of 5 stars]

Philosophy was a hard sell for me to actually read, I’ll admit. In high school I always wanted to be someone who could quote and understood ancient philosophers. I’ve acquired several books and never read them. But when a friend shared a quote from this book that struck a chord, I knew I would actually read this one. Even if it did take me a rather long time.Here’s a snippet of that quote:You will never be remarkable for quick-wittedness. Be it so, then; yet there are still a host of other qualities whereof you cannot say, 'I have no bent for them.' Cultivate these, then, for they are wholly within your power: sincerity, for example, and dignity; industriousness, and sobriety. It’s worth mentioning that I have questions about his views on slavery and think he may have been a misogynist, but also that every single “you” in this text was addressed to himself. Apparently this masterful philosopher and emperor struggled with certain concepts a lot and attempted to steer his mind to better thoughts. It’s really commendable. I doubt my own ‘notes to self’ would be as compelling.I’ve heard it from several readers, the Penguin Great Ideas edition is really good. I marked that sucker up, and despite a slow and rocky beginning find myself thinking often of things that Marcus has said and wanting to re-read and share things with everyone. We disagree on a lot, but still, I’d love to hang out with that dude."You don't mind if I call you Marcus, do you?" I’ll say when I drop in to have a beer in his courtyard, put my feet up on the furniture and annoy the shit out of him.I'm really glad I read it.

[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.

[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.

[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.

[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.

[jwhenderson_1 · Rating: 4 out of 5 stars]

Marcus Aurelius was steeped in the thoughts of the Greek and Roman stoics who, starting with Zeno, focused on the search for a firm support for the moral life. "How should I live?" was the great and overriding question for them. Following on from Zeno, Epictetus, and Seneca, Marcus Aurelius portrayed in his Meditations the idea that the importance of philosophical inquiry lay in its significance for the moral life. He said, “Always think of the universe as one living organism with a single substance and a single soul.” This leads to the basic Stoic perception that “there is a law which governs the course of nature and should govern human actions.”(Meditations, p 73)Marcus Aurelius emphasizes several other themes in his notes on life known as the Meditations. Among them are the tenets that underlie the stoic philosophy that he learned from his teachers including a discussion of the importance of your duty both to your own nature and that of the whole universe. It is with these tenets in mind that we see him telling us to accept what is beyond our control (5.8) in his expression of the notion that freedom for man is possible only when he is indifferent to the his fate as decreed by nature. This is consistent with the view of Epictetus in his Encheiridion ( ). Both emphasize that this in the sense that the we are all a part of the whole of nature and recognition of that is necessary to achieve the good. The good which is always the moral good.The importance of this is seldom clearer than when Aurelius notes the importance of focusing on the present, the "task at hand" if you will by exercising dispassionate justice in the following way:"Vacating your mind from all its other thoughts. And you will achieve this vacation if you perform each action as if it were the last of your life: freed, that is, from all lack of aim, from all passion-led deviation from the ordinance of reason, from pretence, from love of self, from dissatisfaction with what fate has dealt you." (2.5)It is acting like this, not in any morbid sense, but with a cheerfulness of mind, as described in the quote from Seneca above, that you will achieve the tranquility of being that is the ultimate form of happiness. But there is more than happiness in Stoicism and honestly that is not the primary goal of the stoic life.

[dcunning11235 · Rating: 4 out of 5 stars]

"Meditations" is a collection of aphorisms, musings, quotes, and, essentially, diary entries from a Roman emperor who would have been one of Plato's Philosopher-Kings. Concerned greatly with his philosophy (a Stoicism mixed with other influences) and how he should live his life, these are essentially notes and reflections meant for himself. As such, it must be admitted that there is quite a lot of repetition here. In some sense that is actually not bad: it becomes quite obvious that Marcus Aurelius struggled often and greatly to live up to the values and ethics he believed in.

Note: this is not the kind of book you sit down and read through, but rather pick through over days. If you do try to just run through it the above-mentioned repetition will somewhat ruin it.

[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.

[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.

[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.

[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.

[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.

[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.

[joeodeg · Rating: 5 out of 5 stars]

I have read this book a number of times and always gain something new each time I revisit it. Although I find aspects of Stoic thinking quite foreign, there is unquestionably a disciplined and humble mind behind these words. I wish more of our contemporary leaders could muster the courage to be as humble.

[dustandshadow · Rating: 4 out of 5 stars]

I really rather enjoyed this. I admit I don't know much aside from the basics of Marcus Aurelius. I found a lot of simple wisdom in this work. A few favorite lines:“Dwell on the beauty of life. Watch the stars, and see yourself running with them.” “You have power over your mind - not outside events. Realize this, and you will find strength.” “Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth.” “Waste no more time arguing about what a good man should be. Be one.” “It is not death that a man should fear, but he should fear never beginning to live.”

[kelsomar · Rating: 4 out of 5 stars]

This book definately left me thinking. It was engaging and a times difficult but overall I think Meditations is a very worthwhile read.

[hadriantheblind · Rating: 5 out of 5 stars]

The inner thoughts of a Roman emperor. Profound and for some, inspiring. A mournful, yet strong man, philosopher-king, which we don't see too often anywhere.