Thoughts Of Marcus Aurelius Antoninus by Marcus Aurelius Antoninus (e book free reading TXT) 📖
- Author: Marcus Aurelius Antoninus
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One Cause ([Greek: Aitia]) Acting, And Then Another Cause Taking Up The
Work, Which The Former Left In A Certain State, And So On; And We Might
Story 2 (The Philosophy Of Marcus Aurelius Antonius) Pg 23Perhaps Conceive That He Had Some Notion Like What Has Been Called "The
Self-Evolving Power Of Nature;" A Fine Phrase Indeed, The Full Import Of
Which I Believe That The Writer Of It Did Not See, And Thus He Laid
Himself Open To The Imputation Of Being A Follower Of One Of The Hindu
Sects, Which Makes All Things Come By Evolution Out Of Nature Or Matter,
Or Out Of Something Which Takes The Place Of Deity, But Is Not Deity. I
Would Have All Men Think As They Please, Or As They Can, And I Only
Claim The Same Freedom Which I Give. When A Man Writes Anything, We May
Fairly Try To Find Out All That His Words Must Mean, Even If The Result
Is That They Mean What He Did Not Mean; And If We Find This
Contradiction, It Is Not Our Fault, But His Misfortune. Now Antoninus Is
Perhaps Somewhat In This Condition In What He Says (X. 26), Though He
Speaks At The End Of The Paragraph Of The Power Which Acts, Unseen By
The Eyes, But Still No Less Clearly. But Whether In This Passage (X. 26)
Lie Means That The Power Is Conceived To Be In The Different Successive
Causes ([Greek: Aitiai]), Or In Something Else, Nobody Can Tell. From
Other Passages, However, I Do Collect That His Notion Of The Phenomena
Of The Universe Is What I Have Stated. The Deity Works Unseen, If We May
Use Such Language, And Perhaps I May, As Job Did, Or He Who Wrote The
Book Of Job. "In Him We Live And Move And Are," Said St. Paul To The
Athenians; And To Show His Hearers That This Was No New Doctrine, He
Quoted The Greek Poets. One Of These Poets Was The Stoic Cleauthes,
Whose Noble Hymn To Zeus, Or God, Is An Elevated Expression Of Devotion
And Philosophy. It Deprives Nature Of Her Power, And Puts Her Under The
Immediate Government Of The Deity.
"Thee All This Heaven, Which Whirls Around The Earth,
Obeys, And Willing Follows Where Thou Leadest.
Without Thee, God, Nothing Is Done On Earth,
Nor In The Ethereal Realms, Nor In The Sea,
Save What The Wicked Through Their Folly Do."
Antoninus' Conviction Of The Existence Of A Divine Power And Government
Was Founded On His Perception Of The Order Of The Universe. Like
Socrates (Xen. Mem., Iv. 3, 13, Etc.) He Says That Though We Cannot See
The Forms Of Divine Powers, We Know That They Exist Because We See Their
Works.
"To Those Who Ask, Where Hast Thou Seen The Gods, Or How Dost Thou
Comprehend That They Exist And So Worshipest Them? I Answer, In The
First Place, That They May Be Seen Even With The Eyes; In The Second
Place, Neither Have I Seen My Own Soul, And Yet I Honor It. Thus Then
With Respect To The Gods, From What I Constantly Experience Of Their
Power, From This I Comprehend That They Exist, And I Venerate Them."
(Xii. 28, And The Note. Comp. Aristotle De Mundo, C. 6; Xen. Mem. I. 4,
9; Cicero, Tuscul. I. 28, 29; St. Paul's Epistle To The Romans, I. 19,
20; And Montaigne's Apology For Raimond De Sebonde, Ii. C. 12.) This Is
A Very Old Argument, Which Has Always Had Great Weight With Most People,
And Has Appeared Sufficient. It Does Not Acquire The Least Additional
Strength By Being Developed In A Learned Treatise. It Is As Intelligible
In Its Simple Enunciation As It Can Be Made. If It Is Rejected, There Is
No Arguing With Him Who Rejects It: And If It Is Worked Out Into
Innumerable Particulars, The Value Of The Evidence Runs The Risk Of
Being Buried Under A Mass Of Words.
Man Being Conscious That He Is A Spiritual Power, Or That He Has Such
Story 2 (The Philosophy Of Marcus Aurelius Antonius) Pg 24Power, In Whatever Way He Conceives That He Has It--For I Wish Simply To
State A Fact--From This Power Which He Has In Himself, He Is Led, As
Antoninus Says, To Believe That There Is A Greater Power, Which, As The
Old Stoics Tell Us, Pervades The Whole Universe As The Intellect[A]
([Greek: Nous]) Pervades Man. (Compare Epictetus' Discourses, I. 14;
And Voltaire À Mad^E. Necker, Vol. Lxvii., P. 278, Ed. Lequien.)
[A] I Have Always Translated The Word [Greek: Nous],
"Intelligence" Or "Intellect." It Appears To Be The Word Used
By The Oldest Greek Philosophers To Express The Notion Of
"Intelligence" As Opposed To The Notion Of "Matter." I Have
Always Translated The Word [Greek: Logos] By "Reason," And
[Greek: Logikos] By The Word "Rational," Or Perhaps Sometimes
"Reasonable," As I Have Translated [Greek: Noeros] By The Word
"Intellectual." Every Man Who Has Thought And Has Read Any
Philosophical Writings Knows The Difficulty Of Finding Words To
Express Certain Notions, How Imperfectly Words Express These
Notions, And How Carelessly The Words Are Often Used. The
Various Senses Of The Word [Greek: Logos] Are Enough To Perplex
Any Man. Our Translators Of The New Testament (St. John, C. 1.)
Have Simply Translated [Greek: Ho Logos] By "The Word," As The
Germans Translated It By "Das Wort;" But In Their Theological
Writings They Sometimes Retain The Original Term Logos. The
Germans Have A Term Vernunft, Which Seems To Come Nearest To
Our Word Reason, Or The Necessary And Absolute Truths Which We
Cannot Conceive As Being Other Than What They Are. Such Are
What Some People Have Called The Laws Of Thought, The
Conceptions Of Space And Of Time, And Axioms Or First
Principles, Which Need No Proof And Cannot Be Proved Or Denied.
Accordingly The Germans Can Say, "Gott Ist Die Höchste
Vernunft," The Supreme Reason. The Germans Have Also A Word
Verstand, Which Seems To Represent Our Word "Understanding,"
"Intelligence," "Intellect," Not As A Thing Absolute Which
Exists By Itself, But As A Thing Connected With An Individual
Being, As A Man. Accordingly It Is The Capacity Of Receiving
Impressions (Vorstellungen, [Greek: Phantasiai],) And Forming
From Them Distinct Ideas (Begriffe), And Perceiving
Differences. I Do Not Think That These Remarks Will Help The
Reader To The Understanding Of Antoninus, Or His Use Of The
Words [Greek: Nous] And [Greek: Logos]. The Emperor's Meaning
Must Be Got From His Own Words, And If It Does Not Agree
Altogether With Modern Notions, It Is Not Our Business To Force
It Into Agreement, But Simply To Find Out What His Meaning Is,
If We Can.
Justinus (Ad Diognetum, C. Vii.) Says That The Omnipotent,
All-Creating, And Invisible God Has Fixed Truth And The Holy,
Incomprehensible Logos In Men's Hearts; And This Logos Is The
Architect And Creator Of The Universe. In The First Apology (C.
Xxxii.), He Says That The Seed ([Greek: Sperma]) From God Is
The Logos, Which Dwells In Those Who Believe In God. So It
Appears That According To Justinus The Logos Is Only In Such
Believers. In The Second Apology (C. Viii.) He Speaks Of The
Seed Of The Logos Being Implanted In All Mankind; But Those Who
Order Their Lives According To Logos, Such As The Stoics, Have
Only A Portion Of The Logos ([Greek: Kata Spermatikou Logou
Meros]), And Have Not The Knowledge And Contemplation Of The
Story 2 (The Philosophy Of Marcus Aurelius Antonius) Pg 25Entire Logos, Which Is Christ. Swedenborg's Remarks (Angelic
Wisdom, 240) Are Worth Comparing With Justinus. The Modern
Philosopher In Substance Agrees With The Ancient; But He Is
More Precise.
God Exists Then, But What Do We Know Of His Nature? Antoninus Says That
The Soul Of Man Is An Efflux From The Divinity. We Have Bodies Like
Animals, But We Have Reason, Intelligence, As The Gods. Animals Have
Life ([Greek: Psychê]) And What We Call Instincts Or Natural Principles
Of Action: But The Rational Animal Man Alone Has A Rational, Intelligent
Soul ([Greek: Psychê Logikê Noera]). Antoninus Insists On This
Continually: God Is In Man,[A] And So We Must Constantly Attend To The
Divinity Within Us, For It Is Only In This Way That We Can Have Any
Knowledge Of The Nature Of God. The Human Soul Is In A Sense A Portion
Of The Divinity, And The Soul Alone Has Any Communication With The
Deity; For As He Says (Xii. 2): "With His Intellectual Part Alone God
Touches The Intelligence Only Which Has Flowed And Been Derived From
Himself Into These Bodies." In Fact He Says That Which Is Hidden Within
A Man Is Life, That Is, The Man Himself. All The Rest Is Vesture,
Covering, Organs, Instrument, Which The Living Man, The Real[B] Man,
Uses For The Purpose Of His Present Existence. The Air Is Universally
Diffused For Him Who Is Able To Respire; And So For Him Who Is Willing
To Partake Of It The Intelligent Power, Which Holds Within It All
Things, Is Diffused As Wide And Free As The Air (Viii. 54). It Is By
Living A Divine Life That Man Approaches To A Knowledge Of The
Divinity.[C] It Is By Following The Divinity Within [Greek: Daimôn] Or
[Greek: Theos], As Antonius Calls It, That Man Comes Nearest To The
Deity, The Supreme Good; For Man Can Never Attain To Perfect Agreement
With His Internal Guide ([Greek: To Hêgemonikon]). "Live With The Gods.
And He Does Live With The Gods Who Constantly Shows To Them That His Own
Soul Is Satisfied With That Which Is Assigned To Him, And That It Does
All The Daemon ([Greek: Daimôn]) Wishes, Which Zeus Hath Given To Every
Man For His Guardian And Guide, A Portion Of Himself. And This Daemon Is
Every Man's Understanding And Reason" (V. 27).
[A] Comp. Ep. To The Corinthians, I. 3, 17, And James Iv. 8,
"Drawnigh To God And He Will Draw Nigh To You."
[B] This Is Also Swedenborg's Doctrine Of The Soul. "As To What
Concerns The Soul, Of Which It Is Said That It Shall Live After
Death, It Is Nothing Else But The
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