Thoughts and Meditations of Marcus Aurelius Antoninus Augustus E-Book

Marcus Aurelius.

• Herausgeber: PergamonMedia
• Kategorie: Gesellschafts- und Liebesromane
• Serie: Highlights of World Literature
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Seitenzahl: 1057

Beschreibung

Meditations is a series of personal writings by Marcus Aurelius, Roman Emperor 161–180 CE, setting forth his 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 second book was written when he was campaigning against the Quadi on the river Granova (modern-day Hron) and the third book was written at Carnuntum. It is not clear that he ever intended the writings to be published, so the title Meditations is but one of several commonly assigned to the collection. These writings take the form of quotations varying in length from one sentence to long paragraphs. Marcus Aurelius - Marcus Aurelius Antoninus Augustus, 121 – 180 AD - was Roman Emperor from 161 to 180. He ruled with Lucius Verus as co-emperor from 161 until Verus' death in 169. He was the last of the Five Good Emperors, and is also considered one of the most important Stoic philosophers. During his reign, the Empire defeated a revitalized Parthian Empire in the East; Aurelius' general Avidius Cassius sacked the capital Ctesiphon in 164. In central Europe, Aurelius fought the Marcomanni, Quadi, andSarmatians with success during the Marcomannic Wars, with the threat of the Germanic tribes beginning to represent a troubling reality for the Empire. A revolt in the East led by Avidius Cassius failed to gain momentum and was suppressed immediately. Marcus Aurelius' Stoic tome Meditations, written in Greek while on campaign between 170 and 180, is still revered as a literary monument to a philosophy of service and duty, describing how to find and preserve equanimity in the midst of conflict by following nature as a source of guidance and inspiration.

Leseprobe

Table of Contents

MEDITATIONS

MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR

INTRODUCTION

HIS FIRST BOOK

concerning HIMSELF:

I. Of my grandfather Verus I have learned to be gentle and meek, and to

II. Of him that brought me up, not to be fondly addicted to either of

III. Of Diognetus, not to busy myself about vain things, and not easily

IV. To Rusticus I am beholding, that I first entered into the conceit

V. From Apollonius, true liberty, and unvariable steadfastness, and not

VI. Of Sextus, mildness and the pattern of a family governed with

VII. From Alexander the Grammarian, to be un-reprovable myself, and not

VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a

IX. Of Alexander the Platonic, not often nor without great necessity to

X. Of Catulus, not to contemn any friend's expostulation, though unjust,

XI. From my brother Severus, to be kind and loving to all them of my

XII. From Claudius Maximus, in all things to endeavour to have power

XIII. In my father, I observed his meekness; his constancy without

XIV. From the gods I received that I had good grandfathers, and parents,

XV. In the country of the Quadi at Granua, these. Betimes in the morning

XVI. Whatsoever I am, is either flesh, or life, or that which we

XVII. Whatsoever proceeds from the gods immediately, that any man will

THE SECOND BOOK

I. Remember how long thou hast already put off these things, and how

II. Let it be thy earnest and incessant care as a Roman and a man to

III. Do, soul, do; abuse and contemn thyself; yet a while and the time

IV. Why should any of these things that happen externally, so much

V. For not observing the state of another man's soul, scarce was ever

VI. These things thou must always have in mind: What is the nature

VII. Theophrastus, where he compares sin with sin (as after a vulgar

VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do,

IX. Consider how quickly all things are dissolved and resolved: the

X. It is the part of a man endowed with a good understanding faculty, to

XI. Consider with thyself how man, and by what part of his, is joined

XII. If thou shouldst live three thousand, or as many as ten thousands

XIII. Remember that all is but opinion and conceit, for those things

XIV. A man's soul doth wrong and disrespect itself first and especially,

XV. The time of a man's life is as a point; the substance of it ever

THE THIRD BOOK

I. A man must not only consider how daily his life wasteth and

II. This also thou must observe, that whatsoever it is that naturally

III. Hippocrates having cured many sicknesses, fell sick himself and

IV. Spend not the remnant of thy days in thoughts and fancies concerning

V. Do nothing against thy will, nor contrary to the community, nor

VI. To be cheerful, and to stand in no need, either of other men's help

VII. If thou shalt find anything in this mortal life better than

VIII. Never esteem of anything as profitable, which shall ever constrain

IX. In the mind that is once truly disciplined and purged, thou canst

X. Use thine opinative faculty with all honour and respect, for in

XI. To these ever-present helps and mementoes, let one more be added,

XII. What is this, that now my fancy is set upon? of what things doth

XIII. If thou shalt intend that which is present, following the rule of

XIV. As physicians and chirurgeons have always their instruments ready

XV. Be not deceived; for thou shalt never live to read thy moral

XVI. To steal, to sow, to buy, to be at rest, to see what is to be done

XVII. To be capable of fancies and imaginations, is common to man and

THE FOURTH BOOK

I. That inward mistress part of man if it be in its own true natural

II. Let nothing be done rashly, and at random, but all things according

III. They seek for themselves private retiring

IV. If to understand and to be reasonable be common unto all men, then

V. As generation is, so also death, a secret of nature's wisdom: a

VI. Such and such things, from such and such causes, must of necessity

VII. Let opinion be taken away, and no man will think himself wronged.

VIII. Whatsoever doth happen in the world, doth happen justly, and so if

IX. Conceit no such things, as he that wrongeth thee conceiveth,

X. These two rules, thou must have always in a readiness. First, do

XI. Hast thou reason? I have. Why then makest thou not use of it? For if

XII. As a part hitherto thou hast had a particular subsistence: and now

XIII. Within ten days, if so happen, thou shalt be esteemed a god of

XIV. Not as though thou hadst thousands of years to live. Death hangs

XV. Now much time and leisure doth he gain, who is not curious to know

XVI. He who is greedy of credit and reputation after his death, doth

XVII. If so be that the souls remain after death (say they that will not

XVIII. Not to wander out of the way, but upon every motion and desire,

XIX. Whatsoever is expedient unto thee, O World, is expedient unto me;

XX. They will say commonly, Meddle not with many things, if thou wilt

XXI. Try also how a good man's life; (of one, who is well pleased with

XXII. Either this world is a kosmoz or comely piece, because all

XXIII. A black or malign disposition, an effeminate disposition; an

XXIV. He is a true fugitive, that flies from reason, by which men are

XXV. There is, who without so much as a coat; and there is, who without

XXVI. What art and profession soever thou hast learned, endeavour to

XXVII. Consider in my mind, for example's sake, the times of Vespasian:

XXVIII. Those words which once were common and ordinary, are now become

XXIX. Whatsoever is now present, and from day to day hath its existence;

XXX. Thou art now ready to die, and yet hast thou not attained to

XXXI. Behold and observe, what is the state of their rational part; and

XXXII. In another man's mind and understanding thy evil Cannot subsist,

XXXIII. Ever consider and think upon the world as being but one living

XXXIV. What art thou, that better and divine part excepted, but as