Philosophical Summaries: Marcus Aurelius', The Meditations
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Lev Lafayette
Jul 26, 2020, 7:42:00 PM7/26/20
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Philosophical Summaries: Marcus Aurelius', The Meditations
Expressed in over forty thousand words and separated into twelve "books",
the Meditations by the Roman Emperor (161 to 180 CE) Marcus Aurelias has
been recognised as one of the major contributions to the philosophy of
Stoicism even if almost certainly written for his own consideration during
a military campaign, rather than for wider publication. Indeed, the
earliest manuscript title in Kione Greek was "ta eis heauton" ("to
himself"). In particular, in these days of a devastating and ongoing
global pandemic there has been a revised interest in Stoicism and
especially Aurelius' Meditations.
With the exception of Book I, it is difficult to discern a temporal,
logical, or thematic order, although some attempts have been made (e.g.,
Gourinat, 2012). Writing for himself has meant that they are written in an
unassuming manner, even for an Emperor. But it also means that the books
do seem to lack a sense of development; one often finds a returning to
questions that have been previously considered, with a new angle, but
similar dispositions. Whilst there is often pithy insight to be gained
from these considerations, their repetition does lead one to consider
whether Marcus was documenting his own attempts to use Stoic philosophy to
stave off the challenges that it must confront with depression from the
past, anxiety of the future, dissatisfaction with the natural world, and
discontent with the behaviour of oneself and that of others.
The first book gives a rather charming dedication and thanks to the
various personal influences in Aurelias' life; his grandfather, father,
mother, and a number of friends and teachers, such as Marcus Cornelius
Fronto. Many of these influences indicate a strong contribution to the
philosophy that Aurelias develops (e.g., moderate temperament and
self-governance, avoiding fault-finding, a love of truth etc) as one can
expect; these are, after all, dedications of influence. From his teacher
Rusticus, Aurerlias notes specifically the influence of the Stoic
philosopher Epictetus; however nowhere in the text does Aurelias
specifically identify as a Stoic, although the work is clearly in that
tradition.
Perhaps the most striking passages, especially to a modern reader, in the
Meditations are those which relate to dealings with other people. In a
celebrated phrase, advice is given on how to deal with downright
unpleasant 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. It is doubtful whether this is what people think of the
first thing in the morning, but it certainly serves as a reminder that the
bad behaviour of others comes from ignorance; both in the sense that they
don't know what they are doing and in the sense that they ignore the
opportunity to learn. Indeed, Marcus suggests that those who harm others
actually cause greater harm to themselves. Whilst this may be difficult to
discern in the case of various violent crimes against the individual,
Marcus is pointing out that by actions, "who abideth on still in his
deception and ignorance".
It is important to recognise that this is not meant in a dismissive
manner. Throughout the Meditations one is struck by the level that Marcus
is determined to emphasise a certain unity among all human beings based on
existential criteria; "We are all made for mutual assistance", he writes
albeit with an implicit sense of an social order where some rule and
others are ruled. A great part of this is our shared mortality, "Remember
that man lives only in the present, in this fleeting instant; all the rest
of his life is either past and gone, or not yet revealed", which is part
of nature's continuous change, "All things are changing; and thou thyself
art in continuous mutation and in a manner in continuous destruction and
the whole universe to."
For those of a spiritual and religious disposition, the Meditations offers
a great deal, albeit in a manner that fits closest to a naturalistic
polytheism, and explicitly rejects conventional worshop. "Rememberest the
gods, and that they wish not to be flattered, but wish all reasonable
beings to be made like themselves". Piety is important to Aurelias, but it
is associated primarily with acting in accord with nature. To Marcus this
includes moral behavoiur towards others: "To act against one another then
is contrary to nature; and it is acting against one another to be vexed
and to turn away." Much can be said about the naturalistic fallacies that
Aurelias and classic Stoics engage in, as did the many philosopher of the
Enlightenment who returned to their works. But there is a psychologically
healing element to them, especially when related to our shared mortality.
In the dotted reasoning, the natural is not evil, death is natural, and
therefore death should not be treated with fear or as an evil occurrence;
"it is according to nature, and nothing is evil which is according to
nature."
The combination of these features; the ignorance others, the shortness of
life, the inability to change the past or to be certain about the future,
leads to perhaps the most useful and challenging for each and all of us as
individuals, and that is how we live our own lives. For what it is worth,
this has become the foundation of contemporary Cognitive Behaviour
Therapy, and its emphasis on the dichotomy (more like a continuum) of
control. There is an emphasis, over and over again, throughout the books
for one to take control of themselves and their own lives, rather than
unduly worrying about the past, the future, or what other people think.
Obviously some of this is very difficult. The experiences of the past can
weigh like a nightmare (and as actual nightmares) on the lives of the
present. The fears of the future can lead to complete paralysis. The
opinions of others and their social rejection can generate loneliness,
shame, and a loss of self-esteem. There is a sickening emptiness that
results from unrequited love.
But through all this, Marcus advocates a continuous improvement in the
self, the development of virtue. "Waste no more time arguing what a good
man should be. Be one." These words are used carefully, as "virtue" has
often been seen as some sort of ineffable innate moral character within a
person. Yet when reading the Meditations from the perspective of these are
one's notes to a self, there is sense of an individual using their best
faculties of reason to face challenges and build the best possible version
of themselves, working with principles of right action and right speech:
"If it is not right, do not do it, if it is not true, do not say it."
Ultimately, in part inspired by the likes of Marcus, I come to a
particular by-line for the Stoic philosophy with practical intent: Take
responsible and thoughtful control of what you can. Which includes your
own feelings about things that you cannot.
Dedicated to a great friend and philosopher, Rick Barker, on the first
anniversary of his death. Rick always displayed an even-tempered and
accurate contemplative observation of the actions and drives of others,
which he combined with his passionate interest of knowledge.
http://lightbringers.net/content/philosophical-summaries-marcus-aurelius-meditations
--
Lev Lafayette, BA (Hons), GradCertTerAdEd (Murdoch), GradCertPM, MBA (Tech
Mngmnt) (Chifley), MSc (InfoSys) (Salford)
mobile: 0432 255 208
RFC 1855 Netiquette Guidelines
http://www.ietf.org/rfc/rfc1855.txt
Expressed in over forty thousand words and separated into twelve "books",
the Meditations by the Roman Emperor (161 to 180 CE) Marcus Aurelias has
been recognised as one of the major contributions to the philosophy of
Stoicism even if almost certainly written for his own consideration during
a military campaign, rather than for wider publication. Indeed, the
earliest manuscript title in Kione Greek was "ta eis heauton" ("to
himself"). In particular, in these days of a devastating and ongoing
global pandemic there has been a revised interest in Stoicism and
especially Aurelius' Meditations.
With the exception of Book I, it is difficult to discern a temporal,
logical, or thematic order, although some attempts have been made (e.g.,
Gourinat, 2012). Writing for himself has meant that they are written in an
unassuming manner, even for an Emperor. But it also means that the books
do seem to lack a sense of development; one often finds a returning to
questions that have been previously considered, with a new angle, but
similar dispositions. Whilst there is often pithy insight to be gained
from these considerations, their repetition does lead one to consider
whether Marcus was documenting his own attempts to use Stoic philosophy to
stave off the challenges that it must confront with depression from the
past, anxiety of the future, dissatisfaction with the natural world, and
discontent with the behaviour of oneself and that of others.
The first book gives a rather charming dedication and thanks to the
various personal influences in Aurelias' life; his grandfather, father,
mother, and a number of friends and teachers, such as Marcus Cornelius
Fronto. Many of these influences indicate a strong contribution to the
philosophy that Aurelias develops (e.g., moderate temperament and
self-governance, avoiding fault-finding, a love of truth etc) as one can
expect; these are, after all, dedications of influence. From his teacher
Rusticus, Aurerlias notes specifically the influence of the Stoic
philosopher Epictetus; however nowhere in the text does Aurelias
specifically identify as a Stoic, although the work is clearly in that
tradition.
Perhaps the most striking passages, especially to a modern reader, in the
Meditations are those which relate to dealings with other people. In a
celebrated phrase, advice is given on how to deal with downright
unpleasant 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. It is doubtful whether this is what people think of the
first thing in the morning, but it certainly serves as a reminder that the
bad behaviour of others comes from ignorance; both in the sense that they
don't know what they are doing and in the sense that they ignore the
opportunity to learn. Indeed, Marcus suggests that those who harm others
actually cause greater harm to themselves. Whilst this may be difficult to
discern in the case of various violent crimes against the individual,
Marcus is pointing out that by actions, "who abideth on still in his
deception and ignorance".
It is important to recognise that this is not meant in a dismissive
manner. Throughout the Meditations one is struck by the level that Marcus
is determined to emphasise a certain unity among all human beings based on
existential criteria; "We are all made for mutual assistance", he writes
albeit with an implicit sense of an social order where some rule and
others are ruled. A great part of this is our shared mortality, "Remember
that man lives only in the present, in this fleeting instant; all the rest
of his life is either past and gone, or not yet revealed", which is part
of nature's continuous change, "All things are changing; and thou thyself
art in continuous mutation and in a manner in continuous destruction and
the whole universe to."
For those of a spiritual and religious disposition, the Meditations offers
a great deal, albeit in a manner that fits closest to a naturalistic
polytheism, and explicitly rejects conventional worshop. "Rememberest the
gods, and that they wish not to be flattered, but wish all reasonable
beings to be made like themselves". Piety is important to Aurelias, but it
is associated primarily with acting in accord with nature. To Marcus this
includes moral behavoiur towards others: "To act against one another then
is contrary to nature; and it is acting against one another to be vexed
and to turn away." Much can be said about the naturalistic fallacies that
Aurelias and classic Stoics engage in, as did the many philosopher of the
Enlightenment who returned to their works. But there is a psychologically
healing element to them, especially when related to our shared mortality.
In the dotted reasoning, the natural is not evil, death is natural, and
therefore death should not be treated with fear or as an evil occurrence;
"it is according to nature, and nothing is evil which is according to
nature."
The combination of these features; the ignorance others, the shortness of
life, the inability to change the past or to be certain about the future,
leads to perhaps the most useful and challenging for each and all of us as
individuals, and that is how we live our own lives. For what it is worth,
this has become the foundation of contemporary Cognitive Behaviour
Therapy, and its emphasis on the dichotomy (more like a continuum) of
control. There is an emphasis, over and over again, throughout the books
for one to take control of themselves and their own lives, rather than
unduly worrying about the past, the future, or what other people think.
Obviously some of this is very difficult. The experiences of the past can
weigh like a nightmare (and as actual nightmares) on the lives of the
present. The fears of the future can lead to complete paralysis. The
opinions of others and their social rejection can generate loneliness,
shame, and a loss of self-esteem. There is a sickening emptiness that
results from unrequited love.
But through all this, Marcus advocates a continuous improvement in the
self, the development of virtue. "Waste no more time arguing what a good
man should be. Be one." These words are used carefully, as "virtue" has
often been seen as some sort of ineffable innate moral character within a
person. Yet when reading the Meditations from the perspective of these are
one's notes to a self, there is sense of an individual using their best
faculties of reason to face challenges and build the best possible version
of themselves, working with principles of right action and right speech:
"If it is not right, do not do it, if it is not true, do not say it."
Ultimately, in part inspired by the likes of Marcus, I come to a
particular by-line for the Stoic philosophy with practical intent: Take
responsible and thoughtful control of what you can. Which includes your
own feelings about things that you cannot.
Dedicated to a great friend and philosopher, Rick Barker, on the first
anniversary of his death. Rick always displayed an even-tempered and
accurate contemplative observation of the actions and drives of others,
which he combined with his passionate interest of knowledge.
http://lightbringers.net/content/philosophical-summaries-marcus-aurelius-meditations
--
Lev Lafayette, BA (Hons), GradCertTerAdEd (Murdoch), GradCertPM, MBA (Tech
Mngmnt) (Chifley), MSc (InfoSys) (Salford)
mobile: 0432 255 208
RFC 1855 Netiquette Guidelines
http://www.ietf.org/rfc/rfc1855.txt
Atheist Society
Jul 27, 2020, 1:29:47 AM7/27/20
to The Philosophy Forum
Many thanks Lev for posting this dedication to Rick Barker.
Regards,
David Miller
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Adam A. Ford
Jul 27, 2020, 3:30:23 AM7/27/20
to Philosophy Forum
Yes agreed, thanks Lev for posting this.
To view this discussion on the web visit https://groups.google.com/d/msgid/the-philosophy-forum/CAGqKG5TJPuUzAk_q39LrFxrFX-dFdKUK_tQTUCUmSaqqRsGyog%40mail.gmail.com.
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