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 The unpublished selections presented in this Blog are provided as supplemental material to the published selections which are annotated and explained in the book.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Think - Unpublished Selections Explained, Med.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 The unpublished selections presented in this Blog are provided as supplemental material to the published selections which are annotated and explained in the book.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The Folly of Power - Unpublished Selections Explained, Med.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.

The Big Crunch - Unpublished Selections Explained, Med. VIII.06

Meditation VIII.06 - The Big Crunch - Translated by George Long and rewritten by Russell McNeil

The nature of the universal¹ has this work to do, to remove to that place the things which are in this, to change them, to take them away hence, and to carry them there.² All things are change, yet we need not fear anything new. All things are familiar to us; but the distribution of them still remains the same.³

Explanation

(1) Matter has two aspects, active and passive. The passive is distributed randomly throughout the universe. The active aspect permeates all of space and expresses itself as the various forces and fields of ordinary physics - although the particulars of the various forces and fields were not understood in ancient times. In ancient times the active component of matter was viewed as a universal intelligence and referred to collectively as Logos. When localized or referred to as acting on a specific region of space, the substance of Logos was referred to as pneuma. Pneuma was viewed by the ancients as a material with unusual properties capable of animating or moving passive matter. In living rational organisms pneuma was imbued with an intelligence which in the microcosm - the individual human being - expressed itself as reason.

(2) The universal acts on all things resulting in a continuous series of transformations both on the small and larger scale. Nothing is ever static. Even those things which appear static undergo continuous change or decay. This is the nature of universal law.

(3) In spite of change, transformation and reorganization, there is an apparent constancy in the order of matter. The motions and decays apparent throughout the cosmos are balanced or offset by a a series of counter-transformations as new matter reorganizes or is reborn resulting is an overall equilibrium. These two principles - central to Stoicism - express the bedrock natural laws of Stoic Physics which in modern terms can be stated as the first two laws of thermodynamics: the conservation of energy, and the principle of entropy, or the relentless decrease in the amount of available energy throughout the universe. To offset this seemingly paradoxical situation - the fact that the universe tomorrow is indeed different from the universe of today because the available energy is in decline - the Stoics developed a model of cyclic rebirths on a grand scale. The universe, in this model, is born in fire (an ancient version of the Big Bang theory), but in time will recycle - presumably when all available energy is exhausted - and will reemerge in a new birth or second Big Bang (preceded I would suggest by a Big Crunch). This series of rebirths repeats indefinitely. This ekpyrotic cosmic model has modern proponents and is discussed in more detail in the annotations on Meditation IX.14 (p. 28-29 in the book).

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 Human Project - Unpublished Selections Explained, Med. VIII.07

Meditation VIII.07 - The Human Project - Translated by George Long and rewritten by Russell McNeil

Every nature is contented with itself when it goes on its way well;¹ and a rational nature goes on its way well, when in its thoughts it assents to nothing false or uncertain,² and when it directs its movements to social acts only,³ and when it confines its desires and aversions to the things which are in its power,⁴ and when it is satisfied with everything that is assigned to it by the common nature.⁵ For of this common nature every particular nature is a part,⁶ as the nature of the leaf is a part of the nature of the plant;⁷ except that in the plant the nature of the leaf is part of a nature which has not perception or reason, and is subject to be impeded;⁸ but the nature of a human being is part of a nature which is not subject to impediments, and is intelligent and just, since it gives to everything in equal portions and according to its worth, times, substance, cause (form), activity, and incident.⁹ But examine, not to discover that any one thing compared with any other single thing is equal in all respects, but by taking all the parts together of one thing and comparing them with all the parts together of another.¹⁰

Explanation

(1) In the context of this meditation the term "nature" is used to refer to a particular species, be it animate or inanimate matter. These would include animals, insects, plants, and sentient beings.

(2) Because nature is true, assenting to anything false or uncertain will be in opposition to nature. The key to living well and contentedly is in assenting to the will of nature. Only rational beings have have free will and the power to deny nature. Human beings can lie, bear false witness, or assert as true things which are not so beyond a reasonable doubt.

(3) The purpose of any aggregate collection or community of like natures - bees, stars, trees or human beings - is the advancement or common wealth of that nature. The individual natures within any aggregate must act in support of the collective to insure the success of the social unit. A bee works for the success of the swarm; a star responds to the forces of nature to ensure the evolution of a galaxy; a tree reacts to the ecological pressures within its environment to maximize its success; a human being therefore ought to act in accord with the natural laws of its community, and never in response to the demands of her particular nature.

(4) A human being may desire immortality or be averse to misfortune, but nature has other plans for us. We will die, and we will experience pain. These things are not within our power, and to conduct our lives in denial of these inevitabilities is to oppose what must be, and is a recipe for eventual despair. We do have the power to desire what must be, and to exercise our power of reason to cooperate fully with the plan of nature, and to act in all ways and at all times with the rightly determined will of the community. The will of the community might not always be rightly determined, as might be the case under the irrational tyranny of a despot. Acting rightly or virtuously within a human community requires political intelligence and wisdom - no mean task for a citizen. The task of being a good human being is indeed a difficult one.

(5) We must always be satisfied with what nature has assigned to us. Any discontent with our human status reflects discontent with the superior intelligence of Logos, the divine intelligence from which our particular intelligence is derived. Our role is to fully understand what our talents are, and where we stand in relation to the community, and to carry out our function to the best of our ability. In Stoicism all human beings are considered equal. The king is no more important or crucial than the pauper. Each of us is capable and essential in realizing the purpose of the community.

(6) This reinforces the equality of roles noted in (5). Human beings are linked through Logos. We are all divine in this sense because Logos is in each of us and Logos is divine and invincible. Thus within the parameters of our human roles, we too are invincible. That which is invincible is clearly powerful.

(7) Every leaf of a plant plays an important role.

(8) No leaf has the power to strike out on its own by ignoring the will of the plant, or by imagining that it is more important than the plant. Human beings may try to act like this with respect to the human community - and we certainly do often try to act exclusively in our own interests. But, like a leaf detached from the plant, self-directed human activity will eventually lead to dissolution and death.

(9) The nature which is not subject to impediments is Logos - the divine essence that is also at the root of our humanity. What we are, who we are, where we are placed in community, and the roles we have been assigned are determined by this divine essence - an essence that is supremely intelligent, just and wise.

(10) Our function within community is to discover where it is we are, what is our relationship to others, and what purpose we have with respect to the larger community. The formula for success requires we undertake a thorough and critical examination of our place in nature using the tools of reason with which we are endowed. The wonderful thing about being human in Stoic terms is that we are mandated to undertake a lifelong voyage of self discovery by following what is essentially a scientific exercise involving the cooperation of all members of the community.
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.

Ignoring What Others Think V - The Meditations of Marcus Aurelius - Published Selections Explained, Med. VIII.08

Meditation VIII.08 – Ignoring What Others Think V - Translated by George Long and rewritten by Russell McNeil
Note: Meditation VIII.08 is published in The Meditations of Marcus Aurelius: Selections Annotated and Explained; McNeil. Russell, PhD, Skylight Paths, Ch. 3 ("Stoicism and Vice – Ignoring What Others Think V), p. 83, 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.

Grumble Not! - Unpublished Selections Explained, Med. VIII.09

Meditation VIII.09 - Grumble Not! - Translated by George Long and rewritten by Russell McNeil

Let no person any longer hear you finding fault with the court life or with your own.¹


Explanation

(1) Marcus addresses the issue here of "finding fault" in anything - be it in his administration of Rome or in the conduct of your own personal life. Marcus is not suggesting that his administration is flawless or above criticism. He is profoundly aware himself that this is not so. This meditation ought not be read as a warning to those who would criticize the court. Marcus was a staunch advocate of free speech. Nor is he recommending that we ought to adopt a Pollyanna philosophy of life by transforming every situation in life into one of unbridled optimism. Stoicism is grounded firmly in realism and truth. If anything, this meditation is as idiomatic as the expression people who live in glass houses shouldn't throw stones. From a psychological perspective the act of finding fault in others is really one of projection. Because we are discontented with our own lives we tend to deflect our malaise and irritability onto others - generally with thoughtless criticisms of our governments, political leaders, and powerful institutions. In Meditation II.16 (published in the book) Marcus outlines what I have called the five Stoic commandments. The act of "finding fault" as described in this meditation touches on three of these - irritability, thoughtlessness, and the avoidance of excess passion. For the Stoic these generalized attitudes are problematic because they tear into our capacity for reasoned analysis and reflect more on our easy and reflexive capacity for emotional excess. The act of "finding fault" as intended here is really a form of thoughtless grumbling which while seemingly harmless is nothing more than an excess animal passion - something a Stoic seeks to avoid.

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 Stoic Attitude Toward Pleasure III - The Meditations of Marcus Aurelius - Published Selections Explained, Med. VIII.10

Meditation VIII.10 – The Stoic Attitude Toward Pleasure III - Translated by George Long and rewritten by Russell McNeil

Note: Meditation VIII.10 is published in The Meditations of Marcus Aurelius: Selections Annotated and Explained; McNeil. Russell, PhD, Skylight Paths, Ch. 4 ("Stoicism and the Body – The Stoic Attitude Toward Pleasure III), p. 93, 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.

What is this Thing? - Unpublished Selections Explained, Med. VIII.11

Meditation VIII.11 - What is this Thing? - Translated by George Long and rewritten by Russell McNeil

This thing, what is it in itself, in its own constitution? What is its substance and material? And what its causal nature (or form)? And what is it doing in the world? And how long does it subsist?¹

Explanation

(1) Scientific inquiry is central to the method of Stoic philosophy. The goal of Stoicism is to uncover the nature of "thing[s]" with respect to their particular constitution (or material composition), their temporal properties (that is how long they will exist and how they will decay). Ultimately however Stoicism focuses on studying nature for its moral implications (we are, after all, expected to live "according to nature"). Modern science - influenced by the salesmanship of Rene Descartes from his highly influential 17th century Discourse on Method - has abandoned these higher aspirations of inquiry for the so-called "betterment of man's estate" and has since restricted its activity to material and efficient causality or the harnessing of science for its technological possibilities. Stoics are fundamentally and primarily interested in the so-called teleological nature of things. What purpose does this "thing" have in nature? The essential Stoic method was formulated first by Aristotle (see also Meditation XII.18 and XII.29) - and is a far more comprehensive task than modern science generally attempts in its approach to nature.

ussell 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.

Blessed be the Peacemakers - Unpublished Selections Explained, Med. VIII.12

Meditation VIII.12 - Blessed be the Peacemakers - Translated by George Long and rewritten by Russell McNeil

When you rise from sleep with reluctance, remember that it is according to your constitution and according to human nature to perform social acts, but sleeping is common also to irrational animals.¹ But that which is according to each individual's nature is also more peculiarly its own, and more suitable to its nature, and indeed also more agreeable.²

Explanation

(1) This is a clever meditation. The "sleep" Marcus refers to here is not necessarily biological. He is referring to the kind of awakening we experience when we study nature. Unless we observe real communities and how they are organized and how they progress, we will - like the "irrational animals" mentioned - regard our best interest as resting solely in the self. To the Stoic this is simply not enlightened. It is based on an ignorance of the nature of community. It is a perspective that will lead to a top down ordering of communities with wealth concentrated in the hands of the few, and with the majority exploited and oppressed. Ironically these sorts of self-directed and self-serving political structures do not produce the benefits expected - even to those who exploit others. The oppressors may be rich - but are not happy, in the Stoic sense, with the power and wealth they amass. The simple measure of this assertion is that there is never any stasis in their thirst for more power or more wealth.

It is the duty of a human being to work for the social betterment of the entire human community. This requires that each us us become politically active in the best sense of what it means to be political. The word political always produces mixed feelings. The word is derived from the Greek polis meaning city or city-state and is also the derivative for the English words policy and police. Human beings of course do not always see their prime function in life as directed toward the betterment of others. Many of us - perhaps a majority - regard our first duty as self-directed, and at best will act in the world in the spirit of what we might call enlightened self interest. For this reason words like political, policy and police will be understood according to whether we regard our personal betterment as prior to the social - or visa versa. As a consequence words like politics, policy, and police will convey differing connotations. Stoics regard the self as always subservient to the community. This is a rational observation deduced from careful examinations of social and anthropological science but always difficult to accept subjectively. But most rational human beings would probably accept this ordering on careful reflection. Our role and duty in the world is no different than the role of a good police officer - "to serve and to protect." This is what every citizen in a democratic society expects from its police - providing that the policies (laws) that the police enforce reflect the interests of the community at large and not - as obviously is the case in for example a police state - the interests of a ruling elite.

(2) What is more "agreeable" - as far as Marcus is concerned - is an ordering based upon a rational examination of human nature. Our own peace and serenity is assured and indeed "agreeable" only when we act in concert with the objectives of the larger communities of which we are a part. We will be happy when we think first about what is best for the other. Who are those others? They are our friends and our enemies. They are our partners and workmates. They are our fellow citizens and colleagues. They are those who love us; they are those who oppress us. Our duty in life is to bring the gift of peace to all (although it will at times require we take up the sword - the Stoic ethos is not a Christian ethos), by harnessing and refining what is best in us "according to each individual's 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 Three Stoic Pillars - Unpublished Selections Explained, Med. VIII.13

Meditation VIII.13 - The Three Stoic Pillars - Translated by George Long and rewritten by Russell McNeil

Constantly and, if it be possible, on the occasion of every impression on the soul, apply to it the principles of Physics, of Ethics, and of Dialectic.¹

Explanation

(1) The philosophy of Stoicism is founded upon these three pillars: Physics, Ethics and Dialectic or Logic. Stoic Physics taught that the mind takes precedence over the body because the mind or soul is an expression of the perfect and indestructible active principle of matter and is distilled from universal divine Reason or Logos. No other human philosophy was or is so grounded in nature and the properties of the natural world. The New Stoicism discussed in this blog follows this ancient formula and discusses its consequences and relevance when developed and advanced within the framework of modern science.

This startling claim - that the rules of engagement for living can be deduced from the natural world - has never lost its relevance or uniqueness. Modern physics has never undone the intriguing basis for this ancient claim. We no longer refer to the active principle of nature in our era as Logos or endow it with a divine aspect. However, the fields of nature, the gravitational, electromagnetic, and nuclear forces that determine the evolution of matter would not surprise the ancient Stoics. This active agency behaves as if it was an indestructible life force with universal reach and - insofar as these forces are eternal and perfect - they can still be regarded as "divine" within the Stoic understanding of this term.

Dialectic or Logic is the Stoic discipline that shows us how to apply reason in an orderly way. The discipline of Ethics shows us how to apply these principles in moral settings. Marcus is reminding us that Stoic philosophy can never lose sight of its founding principles and is fundamental to the Stoic directive that we "live according to nature" (please also see Meditation VIII.52).

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.

Be Prepared - Unpublished Selections Explained, Med. VIII.15

Meditation VIII.15 - Be Prepared - Translated by George Long and rewritten by Russell McNeil

Remember that as it is a shame to be surprised if the fig-tree produces figs, so it is to be surprised if the world produces such and such things of which it is productive; and for the physician and the helmsman it is a shame to be surprised, if a man has a fever, or if the wind is unfavorable.¹

Explanation

(1) This simple meditation captures much of the clarity and realism of Stoicism. It also underscores the importance of being aware of where we are and the world around us. You will be surprised when the tree produces figs if you do not know it is indeed a fig tree. An alternate presentation of this notion is that We Reap What We Sow from Paul's Epistle to the Galatians (6:7-9):

"Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up."

The Stoic presentation of the idea is quite similar since Paul is certainly drawing from the Stoic philosophical tradition extant in his day. Stoics however differentiate between 'living according to nature' and 'living in opposition to nature.' Those who Paul calls "sinful" are, in Stoic terms, following the dictates of their animal nature rather than following reason. While Paul offers us a carrot ("eternal reward") and stick ("destruction") in delivering his dire warnings, the Stoic approach is less reproachful. Stoics feel compassion for those who miss the point of existence because "sin" in Stoic terms is less willful than the Christian presentation.

Sin for the Stoic is really ignorance. For example if we are unaware that trees can produce useful fruits, or that fevers signify illnesses or that the direction of the winds can signify the onset of foul weather, then we will be ill prepared to deal with the slings and arrows of existence. Knowing these things - but more importantly the moral directives these natural laws signify for us - allow us to be prepared for whatever comes our way. When we follow reason we will be in a position to respond to misfortune in appropriate ways and in so doing we will be rewarded in the moment. This is the source of Stoic serenity. The destruction of those who live in opposition to nature is the desperation, hopelessness and horror of being completely unaware of anything around us.

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 Power of Opinion II - The Meditations of Marcus Aurelius - Published Selections Explained, Med. VIII.16

Meditation VIII.16 – The Power of Opinion II - Translated by George Long and rewritten by Russell McNeil

Note: Meditation VIII.19 is published in The Meditations of Marcus Aurelius: Selections Annotated and Explained; McNeil. Russell, PhD, Skylight Paths, Ch. 1 ("The Promise of Stoicism – The Power of Opinion II), p. 3, 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.

Act with Purpose - Unpublished Selections Explained, Med. VIII.17

Meditation VIII.17 - Act with Purpose - Translated by George Long and rewritten by Russell McNeil

If a thing is in your own power, why do you do it?¹ But if it is in the power of another, who do you blame?² The atoms (chance) or the gods?³ Both are foolish.⁴ You must blame nobody.⁵ For if you can, correct that which is the cause; but if you can not do this, correct at least the thing itself; but if you can not do even this, of what use is it to you to find fault?⁶ For nothing should be done without a purpose.^7,8

Explanation

(1) The only area where any human being has unrestricted power is in the exercise of the will. Our opinions or beliefs are ours alone. These are never dependent upon the assistance of others. Of course our opinions or beliefs may be objectively wrong in which case thay are rooted in ignorance or faulty reasoning - as may be the case for example where we adopt the belief or opinion of another without checking the facts. Since belief is our only sovereign power, any actions we take ought to be based upon a belief based on sound reasoning. Since reasoning in Stoic terms comes from nature, our actions will also be done according to nature. The answer to the "why do you do it" question is that we ought to do what we do because it is according to nature.

(2) Stoics never blame anyone because all actions - even those actions that are subjectively contrary to nature - are sanctioned by nature. Human beings are free to act in any ways they see fit. But those who act outside the universal law do so because they do not exercise their reason in enlightened ways. They act because they are ignorant of nature listening instead to the call of their animal nature which in rational beings is always subservient to the power of mind.

(3) The Stoics did not adhere to the presocratic atomic model. In that view matter was composed of distinct atoms which were autonomous and disconnected from the whole. Modern atomism differs in that the discrete atoms are connected through laws of attraction and repulsion. Marcus refers to the gods in this reference as conveyors of fate. Thus the choice regarding blame is between chance or fate.

(4) If the actions of others are either completely random or completely predetermined then no active intercession can alter the course of events. Chance and fate seem to act foolishly - as if devoid of reason - which is how fools behave.

(5) Like blaming the leg of a table for stubbing your toe, it is irrational to blame any agency that is devoid or reason.

(6) As in the previous example your stubbed toe may be a consequence of faulty or unsafe table design. Here the designer has erred because of laziness (thoughtlessness) or ignorance. You could perhaps bring attention to this and correct the design (reeducate the designer). Alternately the table may be placed in an unsafe location, then you can relocate the table. If neither is possible it is irrational to level blame because both the original design and the placement of the table are consequences of chance or fate.

(7) This is the force of the meditation: all actions must be purposeful. This meditation has broad scope. It can be brought to bear in countless ways from driving too fast, to our consumer choices, or to the many small things we say and do on a daily basis. Thoughtless actions are negligent and irresponsible because they can lead to unfortunate consequences within the broader community, and our prime responsibility is always toward the broader community. We do have the power to act diligently and rationally and virtuously in all that we do. When we do we will be satisfied and happy even in situations where we experience misfortune or when things appear not to go in ways we hoped. Every misfortune we experience presents us with a unique opportunity for virtue.

(8) The image above is from the blog atomicpoet. The entry Social Media is Not a Synonym for Chat! fleshes out out important distinctions between chatting and blogging. As discussed in that entry there is something more going on than simply a social interaction. The distinction between these social media and mass media is also explored and examined under the rubric of Marshall McLuhan's (1911-1980) iconic and prescient work Understanding Media.

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.

Einstein the Stoic - Unpublished Selections Explained, Med. VIII.18

Meditation VIII.18 - Einstein the Stoic - Translated by George Long and rewritten by Russell McNeil

That which has died falls not out of the universe.¹ If it stays here, it also changes here, and is dissolved into its proper parts, which are elements of the universe and of yourself.² And these too change, and they murmur not.^3,4

Explanation

(1) Stoicism is a science based philosophy grounded firmly on physics. The first sentence in this meditation is as clear a statement of the law of energy conservation as we can expect from the ancient world, and - while poetic in structure - it certainly conforms with modern understanding. No change in anything - including the death of a living thing - results in annihilation. In other words nothing ever falls "out of the universe." The modern law of mass-energy conservation expressed by Albert Einstein (1879-1955) as E=mc² would come as no surprise to the Stoics. For example, the mass that seems to disappear in a nuclear reaction does not fall out of the universe, it is rather converted into energy which we now understand as carried by other particles which although massless are nonetheless real. Stoic physics divided matter into active and passive components. A Stoic physicist in the ancient world would nod sagely at this fact of nature while noting that this transformation could be explained in pre-modern terms as a change from the passive to active forms.

(2) That matter dissolves "into its proper parts" is a Stoic assertion of the atomic or particulate nature of matter. The ancients saw the proper parts in simpler terms than we do now, but the physical claim is no less true. Matter is a composite chemical and molecular arrangement. Under the laws of nature matter transforms into its basic elements in response to the actions of the basic forces of nature. These elements express in an infinite variety of forms, but the basic elements of all matter are the same throughout the universe. Every atom in the human body was forged in a nuclear reaction that occurred in a long since dead ancient star. Human beings are very accurately "elements of the universe."

(3) The changes that occur everywhere throughout the universe are natural and divinely mediated. This includes decay and death. The changes are divine because they are a consequence of natural law - the forces of nature - which embrace the Stoic concept of natural divinity. These forces are divine in the sense that they these laws qua laws are immutable and perfect. We ought not murmur about change or death (that is express discontent about these inevitabilities) because to do so would be to oppose nature and the Stoic ought always live according to nature.

(4) This meditation can be reformulated in many ways, but a particularly beautiful expression of the interconnectedness of the human spirit with the natural world is voiced by Albert Einstein: "A human being is a part of the whole called by us universe, a part limited in time and space. He experiences himself, his thoughts and feeling as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty."

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 Stoic Attitude Toward Pleasure II - The Meditations of Marcus Aurelius - Published Selections Explained, Med. VIII.19

Meditation VIII.19 – The Stoic Attitude Toward Pleasure II - Translated by George Long and rewritten by Russell McNeil

Note: Meditation VIII.19 is published in The Meditations of Marcus Aurelius: Selections Annotated and Explained; McNeil. Russell, PhD, Skylight Paths, Ch. 4 ("Stoicism and the Body – The Stoic Attitude Toward Pleasure II), p. 91, 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.

Nature as Parable - Unpublished Selections Explained, Med. VIII.20

Meditation VIII.20 - Nature as Parable - Translated by George Long and rewritten by Russell McNeil

Nature has had regard in everything no less to the end than to the beginning and the continuance, just like the man who throws up a ball. What good is it then for the ball to be thrown up, or harm for it to come down, or even to have fallen? And what good is it to the bubble while it holds together, or what harm when it is burst? The same may be said of a light also.^1,2

Explanation

(1) Marcus asks us to reflect on three distinct physical phenomena in this meditation: the dynamics of a ball moving in a parabolic arc under the influence of gravity, the physics of a bubble in equilibrium and governed (as we know now) by a balance of internal pressure and surface tension, and the propagation of a light beam. Although the ancient understanding of the details of physical phenomena might seem primitive to moderns, certain fundamental observations - the ones asserted here - remain valid. The basic tenet governing all three examples - one that Marcus seems to appreciate at least intuitively - is the principle of conservation. We infer this idea from his assertion that although in each of the examples given there is a significant change over the course of the event, something must also remain constant. This "thing" or "property" that does not change is the underlying reason that nature maintains its equal "regard" for the discussed effect at all times during the action: at the beginning of the event, during the event itself, and at the end of the event. This is an extraordinarily prescient claim from the ancient world because conservation laws in modern physics remain at the heart of all physical observations - from energy and momentum conservation at the macroscopic scale, to the conservation of the various properties of particles at the microscopic or quantum scale.

The meditative value of these physical examples derives from the Stoic belief that our moral and ethical guidance is written in the laws of nature. In a very real sense a physical law in nature performs the same sort of instructional role as a gospel parable - albeit one that requires careful reflection. Stoics do not direct their actions based upon a Mosaic or Koranic code. Stoic behavior is modeled exclusively on the Physics of the natural world. because the physics of the natural world is a direct manifestation of divine law. The Stoic "God" is not above nature, it is nature. The laws themselves are really the voice of divinity and these laws are the only "words" that a Stoic has to go by. The duty of the Stoic is to live according to nature, or according to the laws of nature as we come to know them. Like gospel parables, these laws are never explicit - they are like complex metaphors that require wisdom to decipher. Like parables they also require a willingness and openness to be understood in moral terms.

(2) This file is licensed under the Creative Commons Attribution ShareAlike 3.0. Attribution: Mila Zinkova.

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 Stoic Science of Anatomy - Unpublished Selections Explained, Med. VIII.21a

Meditation VIII.21a - The Stoic Science of Anatomy - Translated by George Long and rewritten by Russell McNeil

Turn it (the body) inside out, and see what kind of thing it is; and when it has grown old, what kind of thing it becomes, and when it is diseased.¹

Explanation

(1) Before the European Renaissance, most research on human physiology and internal anatomy was based primarily on the work of the Stoic anatomist and physician Claudius Galen (c. 130 CE - 200 CE) - known also as Galen of Pergamum. Galen was the personal physician of Emperors Marcus Aurelius and Commodus. Although anatomy was very important to Galen, "he did not dissect humans because of the negative social and religious stigmas associated with experimentation on the human body, but he did perform dissections and vivisection experiments on many animals including apes, goats, dogs, and pigs" (Hume, University of Dayton). At the age of 28, Galen was appointed as the physician to the gladiators. "Galen's reliance on anatomy and experiment showed his belief in the value of observation in medicine. He argued that diseases were manifestations of impaired anatomical functioning, so in order to diagnose and to treat disease, a fundamental understanding of the human structure was critical" (Hume, University of Dayton).

The detailed anatomical contributions of the Renaissance polymath Leonardo da Vinci (1452-1519) and later by Andreas Vesalius (1514-1564) were based on the dissections of human cadavers and documented not only the structures of the body and their functions, but the various effects of diseases and aging. Nonetheless, the scientific impulse for this program of research was really set into motion fourteen centuries earlier by the pioneering work of Galen as reflected in meditations like this one. The Stoics Galen and Marcus Aurelius did not regard the human body as repulsive. It is - like everything else in nature - subject to changes brought about by aging and by disease. Marcus understood that these changes are governed by the laws that govern human biology and as such are part of the laws of nature that all Stoics must come to understand. What aging and disease do to the body might not seem pleasing to the uninformed, but the laws that operate on each of us are - in Stoic parlance - divine, and infallible and perfect. Modern scientists who study the body today do in fact marvel at its structure, economy, and beauty.

This is the underlying intention of the meditation. In studying nature we do begin to unravel mystery. We are filled with awe. We are overwhelmed with wonder. The Stoic takes these observations one step further by attempting to understand what these laws mean on the moral and ethical plane. If it is inevitable that we will age and become diseased, and if these certainties are a product of universal laws which in and of themselves are beautiful and good, then what are we to make of this? The answer for the Stoic is that we ought not fear these changes. We ought not fear death or old age or disease. These things were meant to be. We were meant to die. If this is so, then our priorities in life ought to transcend this ephemeral body. We should listen to our bodies and we should satisfy its demands. But our first priority ought to lie within the realm of that aspect of our existence that is immune from the ravages of decay. The Stoic calls this realm the soul, and the human soul is the divine in us. This embodiment of universal law in each of us is as perfect as the laws that bring change to the body. For this reason the soul must take precedence over the body. This assertion is fundamental to Stoicism and one of its three founding principles (please see Meditation VII.55, p.147, in the book).

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.