Meditations Marcus Aurelius Vk Epub

Literary work past Marcus Aurelius

Meditations
Starting time page of the 1811 English language translation past Richard Graves
Author	Marcus Aurelius
Original championship	Unknown, probably untitled
Land	Roman Empire
Language	Koine Greek

Meditations (Koinē Greek: Τὰ εἰς ἑαυτόν, romanized: Ta eis he'auton , lit.'things to one'southward self') is a serial of personal writings past Marcus Aurelius, Roman Emperor from Advert 161 to 180, recording his individual notes to himself and ideas on Stoic philosophy.

Marcus Aurelius wrote the 12 books of the Meditations in Koine Greek^[one] as a source for his own guidance and self-improvement.^[ii] It is possible that big portions of the piece of work were written at Sirmium, where he spent much time planning armed services campaigns from 170 to 180. Some of it was written while he was positioned at Aquincum on campaign in Pannonia, because internal notes tell us that the first book was written when he was campaigning against the Quadi on the river Granova (modern-day Hron) and the 2nd book was written at Carnuntum.

Information technology is unlikely that Marcus Aurelius ever intended the writings to be published. The work has no official title, so "Meditations" is one of several titles commonly assigned to the collection. These writings take the class of quotations varying in length from 1 sentence to long paragraphs.

Structure and themes [edit]

Ruins of the ancient city of Aquincum, in modern Hungary – one site where Marcus Aurelius worked on Meditations.

The Meditations is divided into 12 books that relate different periods of Aurelius' life. Each book is not in chronological order and it was written for no one only himself. The mode of writing that permeates the text is i that is simplified, straightforward, and perhaps reflecting Aurelius' Stoic perspective on the text.

A central theme to Meditations is the importance of analyzing one's judgment of self and others and developing a catholic perspective:^[iii]

You lot have the power to strip away many superfluous troubles located wholly in your judgment, and to possess a large room for yourself embracing in thought the whole cosmos, to consider everlasting time, to think of the rapid alter in the parts of each thing, of how brusque information technology is from nascency until dissolution, and how the void earlier birth and that after dissolution are equally space.

Aurelius advocates finding 1's place in the universe and sees that everything came from nature, then everything shall render to it in due time. Another stiff theme is of maintaining focus and to be without lark all the while maintaining strong ethical principles such as "Being a good man."^[4]

His Stoic ideas often involve fugitive indulgence in sensory affections, a skill which volition free a man from the pains and pleasures of the material world. He claims that the only way a human being can be harmed by others is to allow his reaction to overpower him. An order or logos permeates being. Rationality and articulate-mindedness permit i to live in harmony with the logos. This allows one to ascension above faulty perceptions of "adept" and "bad"—things out of your control like fame and wellness are (dissimilar things in your command) irrelevant and neither good nor bad.

History of text [edit]

There is no sure mention of the Meditations until the early on tenth century.^[five] The historian Herodian, writing in the mid-3rd century, makes mention of Marcus' literary legacy, saying "He was concerned with all aspects of excellence, and in his love of ancient literature he was second to no man, Roman or Greek; this is evident from all his sayings and writings which have come downward to us", a passage which may refer to the Meditations. The Historia Augusta's biography of Avidius Cassius, thought to have been written in the fourth century, records that before Marcus set out on the Marcomannic Wars, he was asked to publish his Precepts of Philosophy in case something should befall him, simply he instead "for 3 days discussed the books of his Exhortations 1 after the other".^[6] A doubtful mention is made by the orator Themistius in almost AD 364. In an address to the emperor Valens, On Brotherly Love, he says: "Yous exercise not need the exhortations (Greek: παραγγέλματα) of Marcus."^[vii] Another possible reference is in the collection of Greek poems known as the Palatine Album, a work dating to the 10th century just containing much earlier material. The anthology contains an epigram dedicated to "the Book of Marcus". It has been proposed that this epigram was written past the Byzantine scholar Theophylact Simocatta in the 7th century.^[8]

The first direct mention of the work comes from Arethas of Caesarea (c. 860–935), a bishop who was a great collector of manuscripts.^[9] At some date before 907 he sent a book of the Meditations to Demetrius, Archbishop of Heracleia, with a letter saying: "I have had for some fourth dimension an one-time copy of the Emperor Marcus' most profitable book, so old indeed that it is altogether falling to pieces.… This I accept had copied and am able to hand downwardly to posterity in its new clothes."^[10] Arethas likewise mentions the work in marginal notes (scholia) to books past Lucian and Dio Chrysostom where he refers to passages in the "Treatise to Himself" (Greek: τὰ εἰς ἑαυτὸν ἠθικά), and it was this title which the volume diameter in the manuscript from which the first printed edition was made in the 16th century.^[eleven] ^[12] Arethas' own re-create has now vanished, merely it is idea to be the probable antecedent of the surviving manuscripts.^[10]

The next mention of the Meditations is in the Suda dictionary published in the tardily 10th century.^[11] The Suda calls the work "a directing (Greek: ἀγωγή) of his own life past Marcus the Emperor in twelve books,"^[12] which is the first mention of a segmentation of the piece of work into twelve books.^[11] The Suda makes use of some thirty quotations taken from books I, 3, 4, 5, Ix, and XI.^[12]

Around 1150, John Tzetzes, a grammarian of Constantinople, quotes passages from Books IV and V attributing them to Marcus.^[12] About 200 years later Nicephorus Callistus (c. 1295–1360) in his Ecclesiastical History writes that "Marcus Antoninus composed a book for the teaching of his son Marcus [i.e. Commodus], full of all worldly (Greek: κοσμικῆς) experience and teaching."^[12] ^[13] The Meditations is thereafter quoted in many Greek compilations from the 14th to 16th centuries.^[13]

Wilhelm Xylander first translated the Meditations into Latin in 1558.

Manuscripts [edit]

The present-day text is based almost entirely upon 2 manuscripts. Ane is the Codex Palatinus (P), also known as the Codex Toxitanus (T), kickoff published in 1558/9 merely now lost.^[fourteen] The other manuscript is the Codex Vaticanus 1950 (A) in the Vatican Library.^[xiv]

Codex Palatinus [edit]

The modernistic history of the Meditations dates from the issue of the first printed edition (editio princeps) past Wilhelm Xylander in 1558 or 1559.^[15] It was published at the instigation of Conrad Gesner and printed by his cousin Andreas Gesner at Zurich.^[15] The book was leap with a work by Marinus (Proclus vel De Felicitate, also a first edition).^[15] To the Meditations was added a Latin translation past Xylander who besides included brief notes.^[15] Conrad Gesner stated in his dedicatory alphabetic character that he "received the books of Marcus from the gifted poet Michael Toxites from the library of Otto Heinrich, Prince Palatine", i.eastward. from the collection at Heidelberg University.^[15] The importance of this edition of the Meditations is that the manuscript from which it was printed is now lost, so that information technology is one of the 2 principal sources of all modern texts.^[15]

Codex Vaticanus 1950 [edit]

The Codex Vaticanus Graecus 1950 is independent in a codex which passed to the Vatican Library from the collection of Stefano Gradi in 1683.^[16] This is a 14th-century manuscript which survives in a very corrupt country, and virtually twoscore-2 lines have dropped out by accidental omissions.^[fourteen] ^[17]

Other manuscripts [edit]

Other manuscripts are of little independent value for reconstructing the text.^[18] The main ones are the Codex Darmstadtinus 2773 (D) with 112 extracts from books I–Nine, and the Codex Parisinus 319 (C) with 29 extracts from Books I–4.^[14]

Reception [edit]

Marcus Aurelius has been lauded for his capacity "to write down what was in his heart just every bit it was, not obscured past whatever consciousness of the presence of listeners or whatever striving after issue." Gilbert Murray compares the work to Jean-Jacques Rousseau'southward Confessions and St. Augustine'due south Confessions. Though Murray criticizes Marcus for the "harshness and plainness of his literary style", he finds in his Meditations "as much intensity of feeling...equally in most of the nobler modern books of religion, simply [with] a sterner power controlling it." "People fail to empathise Marcus," he writes, "non considering of his lack of cocky-expression, but considering information technology is difficult for most men to exhale at that intense height of spiritual life, or, at least, to breathe soberly."^[19]

Rees (1992) calls the Meditations "unendingly moving and inspiring," but does not offering them up as works of original philosophy.^[20] Bertrand Russell institute them contradictory and inconsistent, bear witness of a "tired age" where "fifty-fifty real goods lose their savor." Using Marcus every bit an example of greater Stoic philosophy, he found the Stoic ethical philosophy to incorporate an element of "sour grapes." "We can't be happy, but we tin can exist good; let usa therefore pretend that, and then long as we are good, it doesn't matter being unhappy."^[21] Both Russell and Rees observe an element of Marcus' Stoic philosophy in the philosophical system of Immanuel Kant.^[20] ^[21]

German language philosopher Georg Hegel offers a critique of Stoicism that follows similar lines, admitting roofing different trajectories.^{[ citation needed ]} In his Phenomenology of Spirit, Hegel attacks the preoccupation with the inner self equally a severing, fatalistic barrier to consciousness.^{[ citation needed ]} A philosophy that reduces all states of harm or injustice to emotional states "could just announced on the scene in a time of universal fear and bondage."^{[ commendation needed ]} The Stoic refusal to meet the world is abomination to Life, a key value in Hegel's philosophical work: "whether on the throne or in chains, in the utter dependence of its private existence, information technology aims to be costless, and to maintain that lifeless indifference which steadfastly withdraws from the bustle of existence."^{[ citation needed ]} M. L. Clarke concurs in his historical work on philosophical ideas, The Roman Heed, where he states "[p]olitical freedom could hardly flourish after so many years of despotism and the indifference to public affairs which it bred. And philosophy fostered the same spirit."^{[ citation needed ]}

In the Introduction to his 1964 translation of Meditations, the Anglican priest Maxwell Staniforth discussed the profound touch of Stoicism on Christianity.^[22] Michael Grant chosen Marcus Aurelius "the noblest of all the men who, by sheer intelligence and strength of character, accept prized and achieved goodness for its own sake and not for any reward."^[23] Gregory Hays' translation of Meditations for The Modern Library made The Washington Post 'south bestseller list for two weeks in 2002.^[24]

The volume has been described every bit a prototype of reflective exercise past Seamus Mac Suibhne.^[25] Beatrice Webb, the labor movement leader who coined the term commonage bargaining referred to Meditations as her "manual of devotion."^[26] United States President Beak Clinton said that Meditations is his favorite book,^[27] and former The states Secretary of Defense James Mattis carried his ain personal re-create of The Meditations of Marcus Aurelius throughout his deployments equally a Marine Corps officeholder in the Western farsi Gulf, Afghanistan and Iraq.^[28] ^[29]

"Everything is merely for a day, both that which remembers and that which is remembered"

Wen Jiabao, the former Prime Minister of China, has read Meditations over 100 times.^[26]

Quotations [edit]

Be like a rocky promontory against which the restless surf continually pounds; information technology stands fast while the churning sea is lulled to slumber at its feet. I hear you say, "How unlucky that this should happen to me!" Not at all! Say instead, "How lucky that I am not broken by what has happened and am not afraid of what is about to happen. The same blow might take struck anyone, but not many would accept absorbed information technology without capitulation or complaint."

—IV. 49, trans. Hicks

If thou art pained past any external thing, it is not this that disturbs thee, but thy ain judgment near it. And information technology is in thy power to wipe out this judgment at present.

A cucumber is bitter. Throw it away. There are briars in the road. Plow aside from them. This is enough. Practice not add, "And why were such things fabricated in the world?"

—VIII. fifty, trans. George Long

Put an end one time for all to this discussion of what a good man should be, and be i.

—X. sixteen,^[30]

Before long you'll be ashes or bones. A mere proper name at most—and even that is just a sound, an echo. The things we want in life are empty, stale, trivial.

—V. 33, trans. Gregory Hays

Never regard something as doing you good if it makes y'all beguile a trust or lose your sense of shame or makes you testify hatred, suspicion, ill-will or hypocrisy or a want for things best done behind airtight doors.

—III. vii, trans. Gregory Hays

Not to feel exasperated or defeated or despondent because your days aren't packed with wise and moral actions. But to get back upward when you fail, to celebrate behaving like a human—however imperfectly—and fully embrace the pursuit you've embarked on.

—V. 9, trans. Gregory Hays

Let stance be taken away, and no man will think himself wronged. If no human shall think himself wronged, so is in that location no more any such thing every bit wrong.

Have away your stance, and there is taken away the complaint, [...] Accept away the complaint, [...] and the hurt is gone

—Four. 7, trans. George Long

[...] Equally for others whose lives are not so ordered, he reminds himself constantly of the characters they exhibit daily and nightly at abode and abroad, and of the sort of society they frequent; and the approval of such men, who practice non even stand well in their ain optics has no value for him.

—3. four, trans. Maxwell Staniforth

Shame on the soul, to stammer on the road of life while the torso still perseveres.

—Half-dozen. 29, trans. Maxwell Staniforth

Whatever happens to you has been waiting to happen since the beginning of time. The twining strands of fate wove both of them together: your ain beingness and the things that happen to you.

—V. 8, trans. Gregory Hays

In your actions, don't procrastinate. In your conversations, don't confuse. In your thoughts, don't wander. In your soul, don't exist passive or aggressive. In your life, don't be all about business.

—VIII. 51^[31]

[Before making a conclusion] The first thing to practice – don't get worked upward. For everything happens co-ordinate to the nature of all things, and in a short time you'll be nobody and nowhere fifty-fifty as the great emperors Hadrian and Augustus are now. The next matter to practise – consider advisedly the chore at hand for what information technology is, while remembering that your purpose is to be a good human beingness. Go directly to doing what nature requires of you, and speak as you see most just and fitting – with kindness, modesty, and sincerity.

—8. 5^[32]

What if someone despises me? Let me see to it. But I volition see to it that I won't be found doing or proverb anything contemptible. What if someone hates me? Let me see to that. But I will see to it that I'grand kind and good-natured to all, and prepared to evidence fifty-fifty the hater where they went incorrect. Non in a critical manner, or to show off my patience, just genuinely and usefully.

—11. 13^[33]

Practice not act as if thou wert going to alive x thou years. Decease hangs over thee. While thou livest, while it is in thy power, be good.

—Four. 17, trans. George Long

Of the life of man the elapsing is but a point.

—Two. 17, trans. C.R. Haines

A person who doesn't know what the universe is doesn't know who they are. A person who doesn't know their purpose in life doesn't know who they are or what the universe is. A person who doesn't know whatsoever of these things doesn't know why they are here. So what to make of people who seek or avoid the praise of those who take no knowledge of where or who they are?

—VIII. 52^[34]

Often injustice lies in what y'all aren't doing, not merely in what you are doing.

—Ix. v^[35]

Whenever you suffer hurting, keep in listen that it's zip to exist ashamed of and that information technology can't degrade your guiding intelligence, nor keep it from acting rationally and for the common proficient. And in most cases you should be helped by the saying of Epicurus, that pain is never unbearable or unending, so you can retrieve these limits and non add to them in your imagination. Retrieve too that many mutual annoyances are hurting in disguise, such as sleepiness, fever and loss of appetite. When they start to get you lot down, tell yourself you are giving in to pain.

—7. 64^[36]

Plenty of this miserable, whining life. Stop monkeying around! Why are you troubled? What'due south new here? What'south and then confounding? The one responsible? Have a good expect. Or simply the matter itself? Then wait at that. There's nada else to look at. And as far every bit the gods go, by now yous could endeavour existence more straightforward and kind. It's the aforementioned, whether you've examined these things for a hundred years, or only 3.

—Ix. 37^[37]

Keep this idea handy when you feel a bit of rage coming on – it isn't manly to exist enraged. Rather, gentleness and civility are more human, and therefore manlier. A real person doesn't give way to anger and discontent, and such a person has force, courage, and endurance – unlike the angry and complaining. The nearer a man comes to a at-home mind, the closer he is to forcefulness.

—XI 11.18.5b^[38]

Don't tell yourself anything more than than what the initial impressions report. It'southward been reported to you that someone is speaking badly about you. This is the report – the written report wasn't that you've been harmed. I encounter that my son is sick – but not that his life is at chance. Then always stay within your beginning impressions, and don't add to them in your caput – this way nothing can happen to yous.

—8. 49^[39]

Drama, combat, terror, numbness, and subservience – every day these things wipe out your sacred principles, whenever your mind entertains them uncritically or lets them slip in.

—Ten. nine^[40]

I'm constantly amazed past how easily we beloved ourselves above all others, withal we put more stock in the opinions of others than in our own estimation of cocky....How much credence we give to the opinions our peers have of u.s. and how picayune to our very own!

—XII. 4^[41]

Does the light of a lamp polish and proceed its glow until its fuel is spent? Why shouldn't your truth, justice, and self-control shine until you are extinguished?

—XII. xv^[42]

Words that everyone once used are now obsolete, and and so are the men whose names were once on everyone'due south lips: Camillus, Caeso, Volesus, Dentatus, and to a lesser caste Scipio and Cato, and yes, fifty-fifty Augustus, Hadrian, and Antoninus are less spoken of at present than they were in their own days. For all things fade away, go the stuff of legend, and are before long buried in oblivion. Heed you, this is true only for those who blazed in one case like bright stars in the firmament, merely for the rest, as soon equally a few clods of earth cover their corpses, they are 'out of sight, out of listen.' In the terminate, what would you lot gain from everlasting remembrance? Absolutely nothing. So what is left worth living for? This alone: justice in thought, goodness in activity, speech that cannot deceive, and a disposition glad of whatever comes, welcoming information technology as necessary, as familiar, as flowing from the same source and fountain as yourself.

—IV. 33, trans. Scot and David Hicks

Do not and then consider life a thing of any value. For wait at the immensity of time backside thee, and to the time which is earlier thee, some other boundless space. In this infinity and so what is the deviation between him who lives three days and him who lives iii generations?

—Iv. l, trans. George Long

When you wake upwardly in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, big-headed, quack, jealous, and surly. They are similar this because they can't tell adept from evil. But I have seen the beauty of proficient, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my ain—not of the same blood or nativity, simply the same mind, and possessing a share of the divine.

—II. 1, trans. Gregory Hays

All things are interwoven with one some other; a sacred bond unites them; at that place is scarcely one matter that is isolated from some other. Everything is coordinated, everything works together in giving course to one universe. The world-order is a unity made up of multiplicity: God is 1, pervading all things; all being is 1, all police force is one (namely, the common reason which all thinking persons possess) and all truth is 1– if, as we believe, at that place tin be simply i path to perfection for beings that are alike in kind and reason.

—VII. ix, trans. Maxwell Staniforth

Marcus Aurelius wrote the following almost Severus (a person who is not clearly identifiable according to the footnote): Through him [...] I became acquainted with the conception of a customs based on equality and freedom of speech for all, and of a monarchy concerned primarily to uphold the freedom of the subject area.

—I. 14, trans. Maxwell Staniforth

Editions [edit]

The editio princeps (first print edition) of the original Greek was published by Conrad Gessner and his cousin Andreas in 1559. Both it and the accompanying Latin translation were produced past Wilhelm Xylander. His source was a manuscript from Heidelberg University, provided by Michael Toxites. By 1568, when Xylander completed his 2d edition, he no longer had admission to the source and it has been lost always since.^[43] ^[44] The first English language translation was published in 1634 past Meric Casaubon.

Some popular English language translations include:

Francis Hutcheson, and James Moore (1742). The Meditations of the Emperor Marcus Aurelius Antoninus. Indianapolis: Liberty Fund, 2008.
Richard Graves (1792). Meditations of the Emperor Marcus Aurelius Antoninus, a new translation from the Greek original, with a Life, Notes, &c., past R. Graves, 1792; new edition, Halifax, 1826.
George Long (1862) The Meditations of Marcus Aurelius; reprinted many times, including in Vol. 2 of the Harvard Classics.
C. R. Haines (1916) Marcus Aurelius. Loeb Classical Library. ISBN 0-674-99064-one
A. South. L. Farquharson (1944) Marcus Aurelius Meditations. Everyman's Library reprint edition (1992) ISBN 0-679-41271-ix. Oxford Globe'due south Classics revised edition (1998) ISBN 0-19-954059-four
Maxwell Staniforth (1969) Meditations. Penguin. ISBN 0-xiv-044140-ix
Gregory Hays (2002) Meditations. Random House. ISBN 0-679-64260-9 (181 pages)
C. Scot Hicks, David Five. Hicks (2002) The Emperor's Handbook: A New Translation of the Meditations. Simon & Schuster. ISBN 0-7432-3383-2
Martin Hammond (2006) Meditations. Penguin Classics. ISBN 0-fourteen-044933-7
Jacob Needleman, and John P. Piazza (2008) The Essential Marcus Aurelius. J. P. Tarcher. ISBN 978-1-58542-617-one (111 pages)
Robin Hard, and Christopher Gill (2011) Meditations with selected correspondence. Oxford University Press ISBN 978-0-19-957320-2.

References [edit]

^ "Shut imitation of Attic was not required because Marcus Aurelius wrote in a philosophical context without thought of publication. Galen'due south many writings in what he calls 'the mutual dialect' are another fantabulous example of not-atticizing only highly educated Greek." Simon Swain, (1996), Hellenism and Empire, p. 29. Oxford University Press.
^ Iain King suggests the books may also have been written for mental stimulation, as Aurelius was removed from the cultural and intellectual life of Rome for the first time in his life. Source: Thinker At State of war: Marcus Aurelius published August 2014, accessed Nov 2014.
^ Sellars, John. 23 October 2011. "Marcus Aurelius." Internet Encyclopedia of Philosophy.
^ Roberts, John, ed. 23 October 2011. "Aurēlius, Marcus." The Oxford Dictionary of the Classical Globe.
^ Hadot 1998, p. 22
^ Birley, Anthony (2012). Marcus Aurelius: A Biography. Routledge. ISBN978-1134695690.
^ Farquharson 1944, p. xv
^ Hadot 1998, p. 24
^ Farquharson 1944, p. 16
^ ^a ^b Farquharson 1944, p. xvii
^ ^a ^b ^c Farquharson 1944, p. eighteen
^ ^a ^b ^c ^d ^eastward Haines 1916, p. fifteen
^ ^a ^b Farquharson 1944, p. twenty
^ ^a ^b ^c ^d Haines 1916, p. xvi
^ ^a ^b ^c ^d ^{due east} ^f Farquharson 1944, p. xxvii
^ Farquharson 1944, p. xix
^ Hall, Frederick William (1913). A companion to classical texts. Clarendon Press. p. 251.
^ Farquharson 1944, p. xxii
^ Murray, Gilbert (2002) [1912]. Five Stages of Greek Religion (3rd ed.). Dover Publications. pp. 168–69. ISBN978-0-486-42500-9.
^ ^a ^b Rees, D. A. 1992. "Introduction." In Meditations, edited past A. S. L. Farquhrson (1944). New York :Alfred A. Knopf. ISBN 978-0-679-41271-7. p. xvii.
^ ^a ^b Russell, Bertrand (2004) [1946]. History of Western Philosophy. London: Routledge. pp. 248–56. ISBN978-0-415-32505-9.
^ Marcus Aurelius (1964). Meditations . London: Penguin Books. pp. ii–27. ISBN978-0-140-44140-6.
^ Grant, Michael (1993) [1968]. The Climax of Rome: The Final Achievements of the Ancient Earth, Advertisement 161–337. London: Weidenfeld. p. 139. ISBN978-0-297-81391-0.
^ The Washington Post Bestseller Listing June 9th, 2002
^ Mac Suibhne, S. (2009). "'Wrestle to be the man philosophy wished to make yous': Marcus Aurelius, reflective practitioner". Reflective Do. 10 (4): 429–36. doi:10.1080/14623940903138266. S2CID 219711815.
^ ^a ^b "The Definitive List of Stoicism in History & Pop Culture". Daily Stoic . Retrieved fourteen September 2021.
^ "An American reader: Bill Clinton". latimes.com. 2009-07-04.
^ "Fiasco". Armed services Journal. August 2006.
^ Holiday, Ryan, and Stephen Hanselman. 2016. The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Art of Living. Portfolio/Penguin. 2016. p. 3, on James Mattis.
^ "MARCUS AURELIUS, Meditations". Loeb Classical Library.
^ Ryan Vacation & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Art of Living, Portfolio/Penguin, 2016. p. 209
^ Ryan Holiday & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Fine art of Living, Portfolio/Penguin, 2016. p. 162
^ Ryan Holiday & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Art of Living, Portfolio/Penguin, 2016. p. 179
^ Ryan Holiday & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Art of Living, Portfolio/Penguin, 2016. p. xiv
^ Ryan Holiday & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Art of Living, Portfolio/Penguin, 2016. p. 223
^ Ryan Vacation & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Art of Living, Portfolio/Penguin, 2016. p. 280
^ Ryan Vacation & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Art of Living, Portfolio/Penguin, 2016. p. 205
^ Ryan Holiday & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Art of Living, Portfolio/Penguin, 2016. p. 41
^ Ryan Holiday & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Fine art of Living, Portfolio/Penguin, 2016. p. 238
^ The Daily Stoic 2016 p. 104
^ Ryan Holiday & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Fine art of Living, Portfolio/Penguin, 2016. p. 160
^ Ryan Vacation & Stephen Hanselman, The Daily Stoic: 366 Meditations on Wisdom, Perseverance and the Art of Living, Portfolio/Penguin, 2016. p. 294
^ Marcus Aurelius, De seipso, seu vita sua, libri 12 ed. and trans. by Xylander. Zurich: Andreas Gessner, 1558.
^ van Ackeren 2012, p. 54. sfn error: no target: CITEREFvan_Ackeren2012 (help)

Sources [edit]

Farquharson, A. S. L. (1944), "Introduction", The Meditations Of The Emperor Marcus Antoninus, vol. 1, Oxford University Printing
Haines, C. R. (1916), "Introduction", The communings with himself of Marcus Aurelius Antoninus, William Heinemann
Hadot, Pierre (1998), The Inner Citadel: The Meditations of Marcus Aurelius, Harvard University Press, ISBN978-0-674-46171-0

External links [edit]

Studies [edit]

Sellars, John. "Marcus Aurelius". Cyberspace Encyclopedia of Philosophy.

Translations [edit]

The Thoughts Of The Emperor Marcus Aurelius Antoninus. translated past George Long, at Wikisource
Meditations at Standard Ebooks
The Thoughts of the Emperor Marcus Aurelius Antoninus, by George Long, 1862, at the Stoic Therapy eLibrary
Marcus Aurelius Antoninus to Himself: an English language translation with introductory report on stoicism and the terminal of the Stoics, by G. H. Rendall, 1898, at the Stoic Therapy eLibrary
The Meditations by Marcus Aurelius at Project Gutenberg, gutenberg.org
The Meditations public domain audiobook at LibriVox
Meditations of the Emperor Marcus Aurelius Antoninus, a new translation from the Greek original, with a Life, Notes, &c., by R. Graves, 1792, at Google Books
Multiple editions of the Meditations at the Internet Archive