The Cozy Hearth - Unpublished Selections Explained, Med. VII.74

Meditation VII.74 - The Cozy Hearth - Translated by George Long and rewritten by Russell McNeil

No person is tired of receiving what is useful.¹ But it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others.²

Explanation

(1) In strict philosophical terms the sorts of things we generally describe as "useful" will not be so designated by a Stoic. In Stoicism something is useful only if it is according to nature. This would rule out any actions by others that might increase our personal wealth, pleasure, power or fame. Curiously it would also rule out actions that were designed to alleviate pain. This does not mean that those actions are wrong or inconsiderate or should not be performed. A Stoic would disallow such actions only if they hindered our capacity to act with virtue. The specific circumstances of each situation needs to be examined to make that call. For example, it might be useful for me to expend more energy during the winter in order to feel more comfortable. But if doing so increases carbon dioxide emissions and contributes to global warming, the world is not a better place. More specifically however living more comfortably could also be a disincentive to leaving my cozy hearth to do difficult things for others. On the other hand if living more comfortably does no harm nor prevents me from doing the right things, the Stoic attitude would be one of indifference, because the choice to have more creature comfort neither encourages nor discourages right behavior.

(2) To receive something that is truly useful is equivalent to remaining open to the kindnesses and good intentions of others who themselves may be trying to act rightly toward you. These would include any of those sorts of things that we might normally call "loving." They will also include corrective actions - given or received - that are intended to direct people away from behaviors that are not according to nature. Using the environmental example above, we should not be insulted if a friend were to inform us that our methods for keeping ourselves warmer were environmentally unfriendly. Alternatively, a Stoic should not be shy about tactfully and diplomatically pointing these sorts of things out to others.

Russell McNeil, PhD, is the author of The Meditations of Marcus Aurelius: Selections Annotated and Explained by Skylight Paths Publishing. The unpublished selections presented in this Blog are provided as supplemental material to the published selections which are annotated and explained in the book. The published selections are referenced in this Blog by page number and section.

Creation - Unpublished Selections Explained, Med. VII.75

Meditation VII.75 - Creation - Translated by George Long and rewritten by Russell McNeil

The nature of the All moved to make the universe.¹ But now either everything that takes place comes by way of consequence or continuity; or even the chief things towards which the ruling power of the universe directs its own movement are governed by no rational principle.² If this is remembered it will make you more tranquil in many things.³

Explanation

(1) The Judeo-Christian version of creation is equally oblique. Genesis 1.1 reads simply: In the beginning God created the heavens and the earth. Neither account explains why, other that to imply an artistic act which as such is a reflection of the beauty inherent in the divine nature. Stoicism is clear however that the "nature of the All" is immutable and perfect but not transcendent. Stoic divinity is in nature not outside of nature - as is the case for the divinities in most religious traditions. Because Stoic divinity is nature herself, the creative movement Marcus refers to here is in a real sense unavoidable. The movement Marcus refers to is not a willed movement. It is not therefore something around which nature has a choice or, as religions might assert, an act of divine love. The move to creation is in Stoicism a consequence of the property of natural Law.

(2) The dichotomy Marcus offers - a rationally determined series of events regulated by a series of causes and effects, or a non-rationally determined series of causes and effects, implies that what happens in the world - and by implication in our lives - is either predetermined, or governed by chance. This dichotomy does not negate divinity. It simply declares that the unfolding of events is either under the direct governance of reason, or it is not.

(3) It is interesting that the Stoics are not dogmatic on whether the divine agency at the helm of creation plays a hands-on role, or leaves the unfolding to the action of physical laws. Whichever is so does not change the basic tenets of Stoicism. We are free to accept (live according to nature), or reject (live contrary to nature) the unfolding of events in our lives as governed by the Law of Nature - whether that Law is rationally directed, or not rationally directed. If we choose to accept the Law, we will be tranquil. If we choose to rebel, or to denounce the Law (of which we are undeniably also a part), we will become alienated or detached from those forces over which we have no control, whatever their nature.

Russell McNeil, PhD, is the author of The Meditations of Marcus Aurelius: Selections Annotated and Explained by Skylight Paths Publishing. The unpublished selections presented in this Blog are provided as supplemental material to the published selections which are annotated and explained in the book. The published selections are referenced in this Blog by page number and section.

The Promise of Happiness I - The Meditations of Marcus Aurelius - Published Selections Explained, Med. VIII.01

Meditation VIII.01 – The Promise of Happiness I - Translated by George Long and rewritten by Russell McNeil

Note: Meditation VIII.01 is published in The Meditations of Marcus Aurelius: Selections Annotated and Explained; McNeil. Russell, PhD, Skylight Paths, Ch. 1 ("The Promise of Stoicism – The Promise of Happiness I), p. 21, 2007

Russell McNeil, PhD, is the author of The Meditations of Marcus Aurelius: Selections Annotated and Explained by Skylight Paths Publishing. The unpublished selections presented in this Blog are provided as supplemental material to the published selections which are annotated and explained in the book. The published selections are referenced in this Blog by page number and section.

Think - Unpublished Selections Explained, Med. VIII.02

Meditation VIII.02 - Think - Translated by George Long and rewritten by Russell McNeil

On the occasion of every act ask yourself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone.¹ What more do I seek, if what I am now doing is work of an intelligent living being, and a social being, and one who is under the same law with God?²

Explanation

(1) Every thing we do in life requires we consider the consequences. What is our intention - to seek retribution, or to do good? What is our motivation - eternal reward, or community advancement? What is the goal - social acceptance, or internal serenity? Life is short, the time for action is limited. If we fail to act, we may never have that second chance.

(2) For a Stoic there is one law. The law of nature is one law, and each of us is required first, to discover that law, and second, to understand how that law applies to each action we take, and third, to foresee the consequences of that law on the collective or social community in which each of us lives. In other words we are required to think.

Russell McNeil, PhD, is the author of The Meditations of Marcus Aurelius: Selections Annotated and Explained by Skylight Paths Publishing. The unpublished selections presented in this Blog are provided as supplemental material to the published selections which are annotated and explained in the book. The published selections are referenced in this Blog by page number and section.

The Folly of Power - Unpublished Selections Explained, Med. VIII.03

Meditation VIII.03 - The Folly of Power - Translated by George Long and rewritten by Russell McNeil

Alexander¹ and Gaius² and Pompeius,³ what are they in comparison with Diogenes⁴ and Heraclitus⁵ and Socrates?⁶ For they were acquainted with things, and their causes (forms), and their matter, and the ruling principles of these men were the same.⁷ But as to the others, how many things had they to care for, and to how many things were they slaves?⁸

Explanation

(1) Gaius Julius Caesar (100 BCE – 44 BCE), was a Roman military and political leader.

(2) Alexander III of Macedon, popularly known as Alexander the Great (356–323 BCE).

(3) Pompeius (ca. 75 BCE - 45 BCE), also known as Pompey the Younger, was a Roman politician and general from the late Roman Republic.

(4) Diogenes of Babylon (Diogenes the Stoic) (c. 230 -c. 150 BCE), Stoic philosopher from Seleucia.

(5) Heraclitus of Ephesus (c. 535–c. 475 BCE) was a pre-Socratic Greek philosopher.

(6) Socrates (470-399 BCE) was a Greek (Athenian) philosopher and one of the most important icons of the Western philosophical tradition.

(7) Marcus notes that the three philosophers were engaged in questioning the meaning of existence. They may differ in the particulars of what they believed to be true, but it was the pursuit of truth they all sought. In other words they were ruled by the same impulse.

(8) The implication here is that the three political figures noted sought not meaning from life, but power, and for Marcus the pursuit of power is no different than any other addiction and dependent always on the support or subjugation of others (see Meditation VIII.04). Such pursuits are in Stoic terms a form of enslavement and an abandonment of reason. The complexities of achieving power and maintaining it and ensuring one's physical safety suggest that those who live in this way are always burdened by many cares.

Russell McNeil, PhD, is the author of The Meditations of Marcus Aurelius: Selections Annotated and Explained by Skylight Paths Publishing. The unpublished selections presented in this Blog are provided as supplemental material to the published selections which are annotated and explained in the book. The published selections are referenced in this Blog by page number and section.

Controlling Addictions to Sex, Drugs, Alcohol, Money and Power - Unpublished Selections Explained, Med. VIII.04

Meditation VIII.04 - Controlling Addiction to Sex, Drugs, Alcohol, Money or Power - Translated by George Long and rewritten by Russell McNeil

Consider that men and women will do the same things nevertheless, even though you should burst.¹

Explanation

(1) This meditation reflects on a supremely frustrating aspect of human psychology - compulsive behavior. These behaviors often play out as addictions to sex, drugs, alcohol, money and power. But they also manifest in other ways as abusiveness, stinginess, and selfishness. The meditation is written from the perspective of those whose lives are affected by compulsive actions: the spouses of alcoholics, the parents of drug addicts, the victims of sexual abuse, the exploited workers of greedy corporations, or the victimized masses of political tyrants.

This meditation offers no formula for redress although other meditations do (see Meditation XI.11 in particular). The Stoic approach to compulsion is rather straightforward and has achieved significant success world-wide as the underlying modality in the various twelve-step addiction programs developed to treat alcohol, narcotic and sexual addictions.

The novel elements in those approaches are their reliance on and acceptance of the existence of a higher power (in Stoicism that is Logos) and a particular attitude that is not seen in alternative approaches to addiction. That attitude is captured in a strange Stoic prayer in which the addict is basically told to "accept" the addiction as part of his nature. The prayer is published in the book as Meditation IX.40. The Alcoholics Anonymous version of that prayer asks the addict "to accept with serenity the things that cannot be changed." In other words the addict learns to accept the addiction as part of his nature but then turns control of his actions to the wisdom of a higher power and learns in this manner not to act on the addiction - and does so through a series of mental decisions - exercised continuously - one day at a time. As discussed elsewhere, in Stoicism that higher power is also in us at all times and is part of our basic humanity.

We can argue whether these approaches are really a cure. But that would require we define what a cure really is. The Stoic really says there is no cure as such. We are what we are. In a sense the Stoic recognizes that some behaviors may be "hard wired" and impossible to reprogram. We can however learn not to act on those behaviors that do harm to others. How? In Stoic terms Marcus asks us to simply set aside - if only for the moment that the compulsion occurs - the "opinion" that we really need the pleasure we pursue (be it sexual, alcohol, drugs, money or power). The objective in this approach is not to remove the compulsion - that will likely not happen. But, when we examine the opinion that we really need what we seek, there is a very good chance that we will intellectually recognize that the compulsion is indeed a "false opinion" - that is contrary to our best nature, and our best nature is the divine essence or higher power within us.

If we examine such situations from our real personal experiences, we too will probably realize that objectively we do not need those pleasures that appear compulsive to us. Such a shift in opinion is a shift toward reality. Addictions and compulsions are aberrations. We know that. Stoicism offers a mode of thinking that shows us the truth - that our addictions and compulsions really are false opinions. When we learn to take these mental holidays or "time outs" from addictive or compulsive attitudes, we can learn how to release ourselves from addictive or compulsive patterns. The compulsions will probably return and will do so repeatedly throughout our lives, but we will learn to harness them, control them, and to teach others how they too may do the same.

Russell McNeil, PhD, is the author of The Meditations of Marcus Aurelius: Selections Annotated and Explained by Skylight Paths Publishing. The unpublished selections presented in this Blog are provided as supplemental material to the published selections which are annotated and explained in the book. The published selections are referenced in this Blog by page number and section.

The Evil of Realpolitik - Unpublished Selections Explained, Med. VIII.05

Meditation VIII.05 - The Evil of Realpolitik - Translated by George Long and rewritten by Russell McNeil

This is the chief thing: Be not perturbed, for all things are according to the nature of the universal;¹ and in a little time you will be nobody and nowhere, like Hadrian² and Augustus.³ In the next place having fixed your eyes steadily on your business look at it,⁴ and at the same time remembering that it is your duty to be a good person, and to do what human nature demands, do that without turning aside; and speak as it seems to you most just, only let it be with a good disposition and with modesty and without hypocrisy.⁵

Explanation

(1) Non-Stoics have a rough time with this. That all things are according to a predetermined universal agenda seems to leave human beings powerless. Why bother trying if we have no control over fate? We need to appreciate that Marcus is not speaking about the small particular paths we follow through life or indeed even the duration of these paths. Risk takers will likely die young. But if those risks revolve around making virtuous choices, those risk takers will die in peace. If those risks revolve around making choices around the service of pleasure, those risk takers will die in despair. In either case You are born and you will die. This is certain. You were also born with a set of attributes and potentiality. These are also certain. You also are free to live well (according to nature) or to live badly (in opposition to nature). You will be happy or you will be unhappy - this is within your power. Choose to be good, and things will go well. Choose to be bad and things will not. It's a simple formula really. We have that power.

(2) Emperor Hadrian (76-138) was the third of the so-called good emperors.

(3) Emperor Augustus (63 BCE - 14 CE) ruled Rome during the time of Christ.

(4) Your business is to be good and to harness your talents in the service of humanity.

(5) Stoicism takes no prisoners here. You must be good in all ways and at all times - whatever the consequences - in small things and in big things. It's a simple rule really. Do the right thing. We have evolved a calculus of morality (see Meditation IX.33) in the modern age where many people make shorter term moral decisions in the so-called interests of a larger moral agenda. It's called Realpolitik - politics or diplomacy based primarily on practical considerations, rather than ideological notions and is profoundly immoral in Stoic philosophy. Political actors - even those we greatly admire - do this on a daily basis by acting hypocritically in what appear to be relatively inconsequential matters in order to achieve their goals in what they feel is acting rightly in their bigger decisions. Many of us do this in our personal relationships at home and at the office. We call these inconsequential actions "white lies." A Stoic finds this practice abhorrent. To a Stoic right is right and wrong is wrong. Any decision which is contrary to nature detaches the soul from the human community and is wrong.

Russell McNeil, PhD, is the author of The Meditations of Marcus Aurelius: Selections Annotated and Explained by Skylight Paths Publishing. The unpublished selections presented in this Blog are provided as supplemental material to the published selections which are annotated and explained in the book. The published selections are referenced in this Blog by page number and section.