What defines us in our everyday affairs in marcus aurelius meditations
Hays translation V, 7 Not to feel exasperated, or defeated, or despondent because your days aren't packed with wise and moral actions.
If thou shalt intend that which is present, following the rule of right and reason carefully, solidly, meekly, and shalt not intermix any other businesses, but shall study this only to preserve thy spirit impolluted, and pure, and shall cleave unto him without either hope or fear of anything, in all things that thou shalt either do or speak, contenting thyself with heroical truth, thou shalt live happily; and from this, there is no man that can hinder thee.
VII, 38 If the gods care not for me and for my children, There is a reason for it. VII, 25 See also Charles Darwin Think not so much of what thou hast not as of what thou hast: but of the things which thou hast, select the best, and then reflect how eagerly they would have been sought, if thou hadst them not.
God has allowed this to no other part, after it has been separated and cut asunder, to come together again. Do we seek out things to covet? Indeed, the very life of every one of us is like an exhalation from our blood or inhalation from the atmosphere; for such as it is to draw a breath of air into your lungs and then surrender it, so it is to surrender your power of respiration as a whole, which you acquired but yesterday or the day before at the time of your birth, and are now surrendering to the source from which you first drew it.
Now, the order of Nature is preserved in the changes of elements, just as it is in the changes of things that are compound.
He who to all things prefers the soul, the divinity within him, and the sacred cult of its virtues, makes no tragic groan or gesture.
Marcus aurelius meditations sparknotes
Bion  puts well and simply what Marcus means: 'the pain of things arises because of man's judgement the word Monimus used in the sense of "fancy" ; judge of them like Socrates: you will suffer no pain; judge of them amiss: you will be hurt by your own moods, your own false opinion. There is reason for anger, because the injury complained of was a precedent pain, and the pain accompanying anger proves that there is some compulsion upon the will. One who not often, nor without some great necessity tending to some public good, mindeth what any other, either speaks, or doth, or purposeth: for those things only that are in his own power, or that are truly his own, are the objects of his employments, and his thoughts are ever taken up with those things, which of the whole universe are by the fates or Providence destinated and appropriated unto himself. To Roman thinkers, though not so much in Marcus, this kind of religious speculation was made easier by the deep-seated belief in the good genius of the family, and the genius or spiritual power in the individual's being. For I seek the truth, which has never caused harm to anyone; no, the person who is harmed is one who persists in his self-deception and ignorance. Book II 2. Search men's governing principles, and consider the wise, what they shun and what they cleave to. IX, 40 Art thy not content that thou hast done something conformable to thy nature, and dost thou seek to be paid for it? He was far from being inhuman, or implacable, or violent; never doing anything with such keenness that one could say he was sweating about it, in all things he reasoned distinctly, as one at leisure, calmly, regularly, resolutely, and consistently. They have no access to it, cannot move or direct it. X, 2 If a man is mistaken, instruct him kindly and show him his error. Thou must hasten therefore; not only because thou art every day nearer unto death than other, but also because that intellective faculty in thee, whereby thou art enabled to know the true nature of things, and to order all thy actions by that knowledge, doth daily waste and decay: or, may fail thee before thou die. Hippocrates having cured many sicknesses, fell sick himself and died. Two lines of thought are combined: we lose by death no more than we lose as each moment of the present passes, and secondly, death does not rob us of any new experience, since life has revealed all its secrets to one who has lived even a little while.
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