Thoughts Of Marcus Aurelius Antoninus by Marcus Aurelius Antoninus (e book free reading TXT) 📖
- Author: Marcus Aurelius Antoninus
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Say To Himself, Let Us At Last Breathe Freely, Being Relieved From This
Schoolmaster? It Is True That He Was Harsh To None Of Us, But I
Perceived That He Tacitly Condemns Us.--This Is What Is Said Of A Good
Man. But In Our Own Case How Many Other Things Are There For Which There
Are Many Who Wish To Get Rid Of Us? Thou Wilt Consider This, Then, When
Thou Art Dying, And Thou Wilt Depart More Contentedly By Reflecting
Thus: I Am Going Away From Such A Life, In Which Even My Associates In
Behalf Of Whom I Have Striven So Much, Prayed, And Cared, Themselves
Wish Me To Depart, Hoping Perchance To Get Some Little Advantage By It.
Why Then Should A Man Cling To A Longer Stay Here? Do Not, However, For
This Reason Go Away Less Kindly Disposed To Them, But Preserving Thy Own
Character, And Friendly And Benevolent And Mild, And On The Other Hand
Not As If Thou Wast Torn Away; But As When A Man Dies A Quiet Death, The
Poor Soul Is Easily Separated From The Body, Such Also Ought Thy
Departure From Men To Be, For Nature United Thee To Them And Associated
Thee. But Does She Now Dissolve The Union? Well, I Am Separated As From
Kinsmen, Not However Dragged Resisting, But Without Compulsion; For
This, Too, Is One Of The Things According To Nature.
[A] He Says [Greek: Kakon], But As He Affirms In Other Places
That Death Is No Evil, He Must Mean What Others May Call An
Evil, And He Means Only "What Is Going To Happen."
37. Accustom Thyself As Much As Possible On The Occasion Of Anything
Being Done By Any Person To Inquire With Thyself, For What Object Is
This Man Doing This? But Begin With Thyself, And Examine Thyself First.
Story 3 (The Thoughts Of Marcus Aurelius Antonius) Pg 105
38. Remember That This Which Pulls The Strings Is The Thing Which Is
Hidden Within: This Is The Power Of Persuasion, This Is Life, This, If
One May So Say, Is Man. In Contemplating Thyself Never Include The
Vessel Which Surrounds Thee And These Instruments Which Are Attached
About It. For They Are Like To An Axe, Differing Only In This, That They
Grow To The Body. For Indeed There Is No More Use In These Parts Without
The Cause Which Moves And Checks Them Than In The Weaver's Shuttle, And
The Writer's Pen, And The Driver's Whip.[A]
[A] See The Philosophy Of Antoninus, P. 72, Note.
Xi.
These Are The Properties Of The Rational Soul: It Sees Itself, Analyzes
Itself, And Makes Itself Such As It Chooses; The Fruit Which It Bears
Itself Enjoys--For The Fruits Of Plants And That In Animals Which
Corresponds To Fruits Others Enjoy--It Obtains Its Own End, Wherever The
Limit Of Life May Be Fixed. Not As In A Dance And In A Play And In Such
Like Things, Where The Whole Action Is Incomplete If Anything Cuts It
Short; But In Every Part, And Wherever It May Be Stopped, It Makes What
Has Been Set Before It Full And Complete, So That It Can Say, I Have
What Is My Own. And Further It Traverses The Whole Universe, And The
Surrounding Vacuum, And Surveys Its Form, And It Extends Itself Into The
Infinity Of Time, And Embraces And Comprehends The[A] Periodical
Renovation Of All Things, And It Comprehends That Those Who Come After
Us Will See Nothing New, Nor Have Those Before Us Seen Anything More,
But In A Manner He Who Is Forty Years Old, If He Has Any Understanding
At All, Has Seen By Virtue Of The Uniformity That Prevails All Things
Which Have Been And All That Will Be. This Too Is A Property Of The
Rational Soul, Love Of One's Neighbor, And Truth And Modesty, And To
Value Nothing More Than Itself, Which Is Also The Property Of Law.[B]
Thus The Right Reason Differs Not At All From The Reason Of Justice.
[A] [Greek: Tên Periodikên Palingenesian]. See V. 13, 32; X.
7.
[B] Law Is The Order By Which All Things Are Governed.
2. Thou Wilt Set Little Value On Pleasing Song And Dancing And The
Pancratium, If Thou Wilt Distribute The Melody Of The Voice Into Its
Several Sounds, And Ask Thyself As To Each, If Thou Art Mastered By
This; For Thou Wilt Be Prevented By Shame From Confessing It: And In The
Matter Of Dancing, If At Each Movement And Attitude Thou Wilt Do The
Same; And The Like Also In The Matter Of The Pancratium. In All Things,
Then, Except Virtue And The Acts Of Virtue, Remember To Apply Thyself To
Their Several Parts, And By This Division To Come To Value Them Little:
And Apply This Rule Also To Thy Whole Life.
Story 3 (The Thoughts Of Marcus Aurelius Antonius) Pg 1063. What A Soul That Is Which Is Ready, If At Any Moment It Must Be
Separated From The Body, And Ready Either To Be Extinguished Or
Dispersed Or Continue To Exist; But So That This Readiness Comes From A
Man's Own Judgment, Not From Mere Obstinacy, As With The Christians,[A]
But Considerately And With Dignity And In A Way To Persuade Another,
Without Tragic Show.
[A] See The Life Of Antoninus. This Is The Only Passage In
Which The Emperor Speaks Of The Christians. Epictetus (Iv. 7,
6) Names Them Galilaei.
4. Have I Done Something For The General Interest? Well Then, I Have
Had My Reward. Let This Always Be Present To Thy Mind, And Never Stop
[Doing Such Good].
5. What Is Thy Art? To Be Good. And How Is This Accomplished Well Except
By General Principles, Some About The Nature Of The Universe, And Others
About The Proper Constitution Of Man?
6. At First Tragedies Were Brought On The Stage As Means Of Reminding
Men Of The Things Which Happen To Them, And That It Is According To
Nature For Things To Happen So, And That, If You Are Delighted With What
Is Shown On The Stage, You Should Not Be Troubled With That Which Takes
Place On The Larger Stage. For You See That These Things Must Be
Accomplished Thus, And That Even They Bear Them Who Cry Out,[A] "O
Cithaeron." And, Indeed, Some Things Are Said Well By The Dramatic
Writers, Of Which Kind Is The Following Especially:--
"Me And My Children If The Gods Neglect,
This Has Its Reason Too."[B]
And Again,--
"We Must Not Chafe And Fret At That Which Happens."
And,--
"Life's Harvest Reap Like The Wheat's Fruitful Ear."
And Other Things Of The Same Kind.
After Tragedy The Old Comedy Was Introduced, Which Had A Magisterial
Freedom Of Speech, And By Its Very Plainness Of Speaking Was Useful In
Reminding Men To Beware Of Insolence; And For This Purpose Too Diogenes
Used To Take From These Writers.
[A] Sophocles, Oedipus Rex.
[B] See Vii. 41, 38, 40.
But As To The Middle Comedy, Which Came Next, Observe What It Was, And
Again, For What Object The New Comedy Was Introduced, Which Gradually
Sank Down Into A Mere Mimic Artifice. That Some Good Things Are Said
Even By These Writers, Everybody Knows: But The Whole Plan Of Such
Poetry And Dramaturgy, To What End Does It Look?
Story 3 (The Thoughts Of Marcus Aurelius Antonius) Pg 1077. How Plain Does It Appear That There Is Not Another Condition Of Life
So Well Suited For Philosophizing As This In Which Thou Now Happenest To
Be.
8. A Branch Cut Off From The Adjacent Branch Must Of Necessity Be Cut
Off From The Whole Tree Also. So Too A Man When He Is Separated From
Another Man Has Fallen Off From The Whole Social Community. Now As To A
Branch, Another Cuts It Off; But A Man By His Own Act Separates Himself
From His Neighbor When He Hates Him And Turns Away From Him, And He Does
Not Know That He Has At The Same Time Cut Himself Off From The Whole
Social System. Yet He Has This Privilege Certainly From Zeus, Who Framed
Society, For It Is In Our Power To Grow Again To That Which Is Near To
Us, And Again To Become A Part Which Helps To Make Up The Whole.
However, If It Often Happens, This Kind Of Separation, It Makes It
Difficult For That Which Detaches Itself To Be Brought To Unity And To
Be Restored To Its Former Condition. Finally, The Branch, Which From The
First Grew Together With The Tree, And Has Continued To Have One Life
With It, Is Not Like That Which After Being Cut Off Is Then Ingrafted,
For This Is Something Like What The Gardeners Mean When They Say That It
Grows With The Rest Of The Tree, But+ That It Has Not The Same Mind With
It.
9. As Those Who Try To Stand In Thy Way When Thou Art Proceeding
According To Right Reason Will Not Be Able To Turn Thee Aside From Thy
Proper Action, So Neither Let Them Drive Thee From Thy Benevolent
Feelings Toward Them, But Be On Thy Guard Equally In Both Matters, Not
Only In The Matter Of Steady Judgment And Action, But Also In The Matter
Of Gentleness To Those Who Try To Hinder Or Otherwise Trouble Thee. For
This Also Is A Weakness, To Be Vexed At Them, As Well As To Be Diverted
From Thy Course Of Action And To Give Way Through Fear; For Both Are
Equally Deserters From Their Post,--The Man Who Does It Through Fear,
And The Man Who Is Alienated From Him Who Is By Nature A Kinsman And A
Friend.
10. There Is No Nature Which Is Inferior To Art, For The Arts Imitate
The Natures Of Things. But If This Is So, That Nature Which Is The Most
Perfect And The Most Comprehensive Of All Natures, Cannot Fall Short Of
The Skill Of Art Now All Arts Do The Inferior Things For The Sake Of
The Superior; Therefore The Universal Nature Does So Too. And, Indeed,
Hence Is The Origin Of Justice, And In Justice The Other Virtues Have
Their Foundation: For Justice Will Not Be Observed, If We Either Care
For Middle Things [Things Indifferent], Or Are Easily Deceived And
Careless And Changeable (V. 16. 30; Vii. 55).
11. If The Things Do Not Come To Thee, The Pursuits And Avoidances Of
Which Disturb Thee,
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