Thoughts Of Marcus Aurelius Antoninus by Marcus Aurelius Antoninus (e book free reading TXT) 📖
- Author: Marcus Aurelius Antoninus
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21. If Any Man Is Able To Convince Me And Show Me That I Do Not Think Or
Act Right, I Will Gladly Change; For I Seek The Truth, By Which No Man
Was Ever Injured. But He Is Injured Who Abides In His Error And
Ignorance.
22. I Do My Duty: Other Things Trouble Me Not; For They Are Either
Things Without Life, Or Things Without Reason, Or Things That Have
Rambled And Know Not The Way.
23. As To The Animals Which Have No Reason, And Generally All Things
And Objects, Do Thou, Since Thou Hast Reason And They Have None, Make
Use Of Them With A Generous And Liberal Spirit. But Towards Human
Beings, As They Have Reason, Behave In A Social Spirit. And On All
Occasions Call On The Gods, And Do Not Perplex Thyself About The Length
Of Time In Which Thou Shalt Do This; For Even Three Hours So Spent Are
Sufficient.
Story 3 (The Thoughts Of Marcus Aurelius Antonius) Pg 6824. Alexander The Macedonian And His Groom By Death Were Brought To The
Same State; For Either They Were Received Among The Same Seminal
Principles Of The Universe, Or They Were Alike Dispersed Among The
Atoms.
25. Consider How Many Things In The Same Indivisible Time Take Place In
Each Of Us,--Things Which Concern The Body And Things Which Concern The
Soul: And So Thou Wilt Not Wonder If Many More Things, Or Rather All
Things Which Come Into Existence In That Which Is The One And All, Which
We Call Cosmos, Exist In It At The Same Time.
26. If Any Man Should Propose To Thee The Question, How The Name
Antoninus Is Written, Wouldst Thou With A Straining Of The Voice Utter
Each Letter? What Then If They Grow Angry, Wilt Thou Be Angry Too? Wilt
Thou Not Go On With Composure And Number Every Letter? Just So Then In
This Life Also Remember That Every Duty Is Made Up Of Certain Parts.
These It Is Thy Duty To Observe, And Without Being Disturbed Or Showing
Anger Towards Those Who Are Angry With Thee, To Go On Thy Way And
Finish That Which Is Set Before Thee.
27. How Cruel It Is Not To Allow Men To Strive After The Things Which
Appear To Them To Be Suitable To Their Nature And Profitable! And Yet In
A Manner Thou Dost Not Allow Them To Do This, When Thou Art Vexed
Because They Do Wrong. For They Are Certainly Moved Towards Things
Because They Suppose Them To Be Suitable To Their Nature And Profitable
To Them. But It Is Not So. Teach Them Then, And Show Them Without Being
Angry.
28. Death Is A Cessation Of The Impressions Through The Senses, And Of
The Pulling Of The Strings Which Move The Appetites, And Of The
Discursive Movements Of The Thoughts, And Of The Service To The Flesh
(Ii. 12).
29. It Is A Shame For The Soul To Be First To Give Way In This Life,
When Thy Body Does Not Give Way.
30. Take Care That Thou Art Not Made Into A Caesar, That Thou Art Not
Dyed With This Dye; For Such Things Happen. Keep Thyself Then Simple,
Good, Pure, Serious, Free From Affectation, A Friend Of Justice, A
Worshipper Of The Gods, Kind, Affectionate, Strenuous In All Proper
Acts. Strive To Continue To Be Such As Philosophy Wished To Make Thee.
Reverence The Gods, And Help Men. Short Is Life. There Is Only One Fruit
Of This Terrene Life--A Pious Disposition And Social Acts. Do Everything
As A Disciple Of Antoninus. Remember His Constancy In Every Act Which
Was Conformable To Reason, And His Evenness In All Things, And His
Piety, And The Serenity Of His Countenance, And His Sweetness, And His
Disregard Of Empty Fame, And His Efforts To Understand Things; And How
He Would Never Let Anything Pass Without Having First Most Carefully
Examined It And Clearly Understood It; And How He Bore With Those Who
Blamed Him Unjustly Without Blaming Them In Return; How He Did Nothing
In A Hurry; And How He Listened Not To Calumnies, And How Exact An
Examiner Of Manners And Actions He Was; And Not Given To Reproach
People, Nor Timid, Nor Suspicious, Nor A Sophist; And With How Little He
Was Satisfied, Such As Lodging, Bed, Dress, Food, Servants; And How
Laborious And Patient; And How He Was Able On Account Of His Sparing
Diet To Hold Out To The Evening, Not Even Requiring To Relieve Himself
Story 3 (The Thoughts Of Marcus Aurelius Antonius) Pg 69By Any Evacuations Except At The Usual Hour; And His Firmness And
Uniformity In His Friendships; And How He Tolerated Freedom Of Speech In
Those Who Opposed His Opinions; And The Pleasure That He Had When Any
Man Showed Him Anything Better; And How Religious He Was Without
Superstition. Imitate All This, That Thou Mayest Have As Good A
Conscience, When Thy Last Hour Comes, As He Had (I. 16).
31. Return To Thy Sober Senses And Call Thyself Back; And When Thou Hast
Roused Thyself From Sleep And Hast Perceived That They Were Only Dreams
Which Troubled Thee, Now In Thy Waking Hours Look At These [The Things
About Thee] As Thou Didst Look At Those [The Dreams].
32. I Consist Of A Little Body And A Soul. Now To This Little Body All
Things Are Indifferent, For It Is Not Able To Perceive Differences. But
To The Understanding Those Things Only Are Indifferent Which Are Not The
Works Of Its Own Activity. But Whatever Things Are The Works Of Its Own
Activity, All These Are In Its Power. And Of These However Only Those
Which Are Done With Reference To The Present; For As To The Future And
The Past Activities Of The Mind, Even These Are For The Present
Indifferent.
33. Neither The Labor Which The Hand Does Nor That Of The Foot Is
Contrary To Nature, So Long As The Foot Does The Foot's Work And The
Hand The Hand's. So Then Neither To A Man As A Man Is His Labor Contrary
To Nature, So Long As It Does The Things Of A Man. But If The Labor Is
Not Contrary To His Nature, Neither Is It An Evil To Him.
34. How Many Pleasures Have Been Enjoyed By Robbers, Patricides,
Tyrants.
35. Dost Thou Not See How The Handicrafts-Men Accommodate Themselves Up
To A Certain Point To Those Who Are Not Skilled In Their
Craft--Nevertheless They Cling To The Reason [The Principles] Of Their
Art, And Do Not Endure To Depart From It? Is It Not Strange If The
Architect And The Physician Shall Have More Respect To The Reason [The
Principles] Of Their Own Arts Than Man To His Own Reason, Which Is
Common To Him And The Gods?
36. Asia, Europe, Are Corners Of The Universe; All The Sea A Drop In The
Universe; Athos A Little Clod Of The Universe: All The Present Time Is A
Point In Eternity. All Things Are Little, Changeable, Perishable. All
Things Come From Thence, From That Universal Ruling Power, Either
Directly Proceeding Or By Way Of Sequence. And Accordingly The Lion's
Gaping Jaws, And That Which Is Poisonous, And Every Harmful Thing, As A
Thorn, As Mud, Are After-Products Of The Grand And Beautiful. Do Not
Then Imagine That They Are Of Another Kind From That Which Thou Dost
Venerate, But Form A Just Opinion Of The Source Of All (Vii. 75).
37. He Who Has Seen Present Things Has Seen All, Both Everything Which
Has Taken Place From All Eternity And Everything Which Will Be For Time
Without End; For All Things Are Of One Kin And Of One Form.
38. Frequently Consider The Connection Of All Things In The Universe And
Their Relation To One Another. For In A Manner All Things Are Implicated
With One Another, And All In This Way Are Friendly To One Another; For
One Thing Comes In Order After Another, And This Is By Virtue Of The +
Story 3 (The Thoughts Of Marcus Aurelius Antonius) Pg 70Active Movement And Mutual Conspiration And The Unity Of The Substance
(Ix. 1).
39. Adapt Thyself To The Things With Which Thy Lot Has Been Cast: And
The Men Among Whom Thou Hast Received Thy Portion, Love Them, But Do It
Truly [Sincerely].
40. Every Instrument, Tool, Vessel, If It Does That For Which It Has
Been Made, Is Well, And Yet He Who Made It Is Not There. But In The
Things Which Are Held Together By Nature There Is Within, And There
Abides In Them The Power Which Made Them; Wherefore The More Is It Fit
To Reverence This Power, And To Think, That, If Thou Dost Live And Act
According To Its Will, Everything In Thee Is In Conformity To
Intelligence. And Thus Also In The Universe The Things Which Belong To
It Are In Conformity To Intelligence.
41. Whatever Of The Things Which Are Not Within Thy Power Thou Shalt
Suppose To Be Good For Thee Or Evil, It Must Of Necessity Be That, If
Such A Bad Thing Befall Thee, Or The Loss Of Such A Good Thing, Thou
Wilt Not Blame The Gods, And Hate Men Too, Those Who Are The Cause Of
The Misfortune Or The Loss, Or Those Who Are Suspected Of Being Likely
To Be The Cause; And Indeed We Do Much Injustice Because We Make A
Difference Between These Things [Because We Do Not Regard These Things
As Indifferent+].[A] But If We Judge Only Those Things Which Are In Our
Power To Be Good Or Bad, There Remains No Reason Either For Finding
Fault With God Or Standing In A Hostile Attitude To Man.[B]
[A] Gataker Translates This "Because We Strive To Get These
Things," Comparing The Use Of [Greek: Diapheresthai] In V. I, And X.
27, And Ix. 38, Where It Appears That His Reference Should Be
Xi. 10. He May Be Right In His Interpretation, But I Doubt.
[B] Cicero, De Natura Deorum. Iii. 32.
42. We Are All Working Together To One End, Some With Knowledge And
Design, And Others Without Knowing What They Do; As Men Also When They
Are Asleep, Of Whom It Is Heraclitus, I Think, Who Says That They Are
Laborers And Co-Operators In The Things Which Take Place In The
Universe. But Men Co-Operate After Different Fashions: And Even Those
Co-Operate Abundantly, Who Find Fault With What Happens And Those Who
Try To Oppose It And
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