Logos

We are Sovereign and Divine - Unpublished Selections Explained, Med. VII.70

2009-11-20T06:25:00.000-08:00

Meditation VII.70 - We are Sovereign and Divine - Translated by George Long and rewritten by Russell McNeil

The gods who are immortal are not vexed because during so long a time they must tolerate continually men and women - such as they are - and so many of them bad; and besides this, they also take care of them in all ways. But you, who are destined to end so soon, are you wearied of enduring the bad, and this too when you are one of them?¹

Explanation

(1) As discussed in Meditation XII.28, Marcus Aurelius would be expected to proclaim and protect the official state religion and maintain his allegiance to a polytheistic mix of gods from several cultural traditions. In his capacity as a Stoic philosopher Marcus generally makes reference to a single divine entity, the universal intelligence or Logos. It is Logos that governs the destiny of the universe.

Logos of course never speaks, and is never in Stoicism endowed with anthropomorphic characteristics. The Stoic has no need to be vexed about divine intention. We have no reason to pray to this "God" for divine "mercy." Nor should we expect this "God" to exact divine retribution on us for being "bad." Logos has no reason or need to punish us. These concepts are meaningless in a system in which the divine aspect of nature is self defining. In a very real sense we are the gods because our intelligence is an emanation of Logos. If we are "wearied of enduring the bad" it is only because we have refused to live as a human being. We have ignored our divine nature and choose rather to follow sensation. We seek solace from pain and pursue pleasure, fame, money, and power. While there is nothing inherently wrong with these activities, to do so in ignorance of our divine nature misses the point of our existence - to act mercifully and compassionately toward all human beings. We are alienated from the divine in us when we are vexed or frustrated with our inability to satisfy our animal desires. This vexation is inevitable because our animal nature is self-serving.

Ironically the pursuit of pleasure, and the avoidance of pain, are activities that will always require the cooperation of other self serving actors. The only path to happiness in the Stoic universe is to act in the only ways in which we are completely sovereign. Read through the understanding of the Stoic, the storied creation image by Michaelangelo shown here, reinforces the notion that this sovereign element is in us. Our nature is divine. It is therefore invulnerable because we are one with creation and with the creator. Sovereignty does not require the cooperation or approval of others. When our will coincides with the will of nature we live according to divine law.

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.

To Move a Star - Unpublished Selections Explained, Med. VII.71

2009-11-17T08:18:00.000-08:00

Meditation VII.71 - To Move a Star - Translated by George Long and rewritten by Russell McNeil

It is a ridiculous thing for you not to fly from your own badness, which is indeed possible, but to fly from another's badness is impossible.¹

Explanation

(1) Badness is nothing other than conduct that is not aligned with universal Law. In Stoic language it is living contrary to nature. Human beings are completely sovereign in the actions we take and in the opinions we hold. We can live according to nature or live outside of nature's framework. But whatever our choice, the consequences of our actions are universal. If we are good, the totality of nature is moved by our actions. If we are bad, the totality of nature is also moved. This is because action and thought emanate from the activity of mind, and although the particular individual mind is sovereign, it is connected to the universal nature as a thread in a universal web. Those connections are based on the physical nature of the Stoic conception of mind and matter. The human mind or soul is not a distinct supernatural entity. It is indeed a physical construct regulated by natural laws with universal reach. Nothing in nature exists in isolation from anything else. The Stoics understood this intuitively from their observations of nature two thousand years ago and long before the work of Issac Newton (1642-1727) in the 18th century who asserted that the force of gravity exerted by a single partcle extended to the farthest reaches of the universe. One of the greatest minds of modern Physics - 1933 Nobel Laureate Paul Dirac (1902-1984) - reasserted this essentially Newtonian and Stoic idea in the modern era: Pick a flower on Earth and you move the farthest star.

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 Only Thing We Have to Fear - Unpublished Selections Explained, Med. VII.72

2009-11-14T23:06:00.000-08:00

Meditation VII.72 - The Only Thing We Have to Fear - Translated by George Long and rewritten by Russell McNeil

Whatever the rational and political (social) faculty finds to be neither intelligent nor social, it properly judges to be inferior to itself.¹

Explanation

(1) If something is "neither intelligent nor social" it is, by inference, irrational and self serving. Marcus does not claim that it is improper to be irrational. Nor does he maintain that the interest of the self ought never be satisfied. The meditation simply notes that whenever irrational and/or self-serving impulses occur, these actions need to be evaluated by reason. For example, there is nothing at all wrong with tending to our irrational or emotional needs. Emotions play a critical role in maintaining our physical well-being. We feel fear when we are in physical danger. It is normal to respond to that emotion by seeking protection. By the same token, satisfying our senses is necessary for the maintenance of physical and psychological well-being. Good food, fine music, warm clothing, safe shelter, and the development of entertaining activities and hobbies are important aspects of living well. We should also get adequate sleep; we should have regular exercise; we should strive to be sexually satisfied. But in all areas of our emotional and physical life there is a second and higher faculty at play, and that is reason, and the activity of reason must always take precedence over emotional and physical demands. Will my actions interfere with my primary duty in life which must always consider the community before the self? If any action prevents me from acting rightly toward others, then that action must be subordinated to the interest of others.

It is interesting to bring this meditation to bear on the political rhetoric employed by television and radio commentators, political bloggers, and politicians seeking elected office. Many of these actors play to the emotional and physical fears of their audiences. This sort of rhetoric is very old, and can be very persuasive. The strategies are at the heart of political propaganda, or political spin. In many cases commentators play on the prejudices of their target audiences using innuendo to stir up racial or class hatred, homophobia, fears of terrorism, fear of economic catastrophe, or fears of an impending environmental disaster. Whatever the messages - and they are employed on all sides of the political spectrum - the listener, viewer, or reader is manipulated to suspend reason - in the interests of an emotional appeal. Testing the validity of these appeals through the filter of this meditation can be revealing. We need only ask ourselves whether the messages are really intelligent, and whether they are really social. Do they meet the needs of all members of the human community? Do they meet the tests of rudimentary logic? Do they meet the tests of truthfulness? Above all else, do these messages lessen our fears by offering constructive stratagems? If the answers to these are no, we have adequate evidence for suspecting that - in Stoic terms - these messages are (like much advertising) both irrational (designed to strike an emotional chord) and designed therefore to serve the interests not of the community at large, but of special interests. In other words, they are neither intelligent nor social.

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.

Stoic Grace - Unpublished Selections Explained, Med. VII.73

2009-11-12T07:41:00.001-08:00

Meditation VII.74 - Stoic Grace - Translated by George Long and rewritten by Russell McNeil

When you have done a good act and another has received it, why do you look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?^1,2

Explanation

(1) The community takes precedence over the individual. The "good act" of the Stoic is performed for the sake of virtue itself. Virtue conveys happiness on the actor. As in Buddhism this is the sort of happiness or serenity that might better be called Stoic enlightenment. The Christian would call it a "state of grace." Doing the right thing is why we exist, and the only reason we exist. The influence of this Stoic perspective had an important influence on the Christian gospels. A parallel sentiment is echoed in the words of Christ in Matthew 6:2: So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others.

(2) Amoghasiddhi Buddha

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

2009-11-10T10:56:00.000-08:00

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

2009-11-08T18:06:00.000-08:00

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

2009-11-08T16:53:00.000-08:00

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

2009-11-04T07:32:00.000-08:00

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

2009-11-01T23:59:00.000-08:00

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

2009-10-31T08:40:00.000-07:00

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

2009-10-29T06:05:00.000-07:00

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

2009-10-28T05:19:00.000-07:00

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

2009-10-27T07:11:00.000-07:00

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

2009-10-27T05:32:00.000-07:00

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

2009-10-26T05:34:00.000-07:00

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

2009-10-26T04:31:00.001-07:00

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

2009-10-25T17:56:00.000-07:00

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.

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.

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

2009-10-25T07:50:00.000-07:00

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

2009-10-22T22:26:00.000-07:00

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.

The Art of Contradiction - Unpublished Selections Explained, Med. VIII.14

2009-10-20T05:15:00.000-07:00

Meditation VIII.14 - The Art of Contradiction - Translated by George Long and rewritten by Russell McNeil

Whoever you meet with, immediately say to yourself: What opinions has this one about good and bad?¹ For if with respect to pleasure and pain and the causes of each, and with respect to fame and ignominy, death and life, this person has such and such opinions, it will seem nothing wonderful or strange to me, if he or she does such and such things; and I shall bear in mind that this one is compelled to do so.²

Explanation

(1) The Stoic personality will strike many as unusual. The Stoic is indifferent toward those things that are generally regarded as good or bad. This would be a long list: the weather, our financial circumstances, our health, the progress of wars, our reputations, the death of a neighbor or family member. In fact most of the topics that people engage in - would be matters of interest, but would never be categorized with good or bad value judgments in any conventional sense. The single criterion for being good or bad will always be whether something is according to, or contrary to nature. This should not imply that the Stoic is cold and unfeeling. A Stoic will naturally express sympathy toward someone's personal or public misfortune, and will readily offer assistance, because misfortunes do present challenges. But the tone of the Stoic's response will always be positive. There is a silver lining in all forms of misfortune because every "bad" experience presents us with a unique opportunity to turn our lives around, by redirecting our self pity toward what really matters in life. And what really matters in life is that we live within the rubric of nature, by transforming momentary self pity into compassion toward the community at large.

(2) The meditation might seem to express a formula for elitism and the avoidance of those whose attitudes are characteristically non-Stoic. But the character judgments a Stoic forms toward others are not designed as a form of snobbery. No Stoic will ever presume that he is better than anyone else. In fact the Stoic stance toward non-Stoic attitudes is one of deep compassion. A Stoic will reflect always that, "there but for reason go I." When a Stoic notices the sorts of attitudes summarized in this meditation in others, he or she will be prepared to counter those attitudes with contradictions that will probably strike others as strange and unexpected, but never offensive. The Stoic's objective would never be to demean or put down those who hold unhealthy attitudes. The objective will be to offer the hearer another way of seeing her situation - a perspective that is designed to turn the hearer toward living rightly. The art of contradiction requires careful thought.

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

2009-10-19T06:59:00.000-07:00

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

2009-10-19T06:07:00.000-07:00

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

2009-10-16T07:17:00.000-07:00

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

2009-10-08T07:25:00.000-07:00

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

2009-10-08T06:22:00.000-07:00

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.