Marcus Aurelius Antoninus to Himself - College of Stoic Philosophers
Marcus Aurelius Antoninus to Himself - College of Stoic Philosophers Marcus Aurelius Antoninus to Himself - College of Stoic Philosophers
cxl INTRODUCTION SECT. individualistic morality. Stoicism insisted from the first on the inwardness of virtue, and placed morality in disposition and motive, not in obedience to prescribed canons of action. As long as the gaze turned inward, and mere self-consistency satisfied the demand of con- formity to nature, pride and self-centred egoism were the natural and almost inevitable outcome. But the acceptance of a cosmic standard of reference, while leaving the stress on motive and disposition unimpaired, safeguards against selfish and self-satisfied contraction of view. Excess of individualism, eccentricity of thought or behaviour, is checked instead of encouraged; and the moral pedantry of a Brutus or even a Helvidius, or the aggressive spleen of a Juvenal or Persius, become as alien to the temper of Marcus, as the tasteless vagaries of a Diogenes. Alongside of modesty, forbearance, and all that makes up * temperance ' a liberal enlargement is given to the active emotions, which right reason can approve and authorise. Patience may extend to * pity ; pride and indifference give way to meekness and unselfish concern for others ; virtue may find delights in offices of good ; and all the more temperate forms of love kindness, charity, goodwill, and such like come into free play. 2 But one restriction remains. The quality of love is various, and Greek discriminates where English is ambiguous. The forms in which this sympathy for man is set forth, are devoid of emotion ; if the term of passion ever escapes the sage's lips, it is 1 ii. 13 vii. 26. ; 2 The stress laid on the virtues here mentioned is reiterated. For virtue as delight, see refs. p. cxxxi. note.
v MARCUS AURELIUS ANTONINUS cxli the thought of Nature, not of man that stirs it. The \ love of neighbour is not an outgoing of personal affec- tion, but at most a befriending care for kind ; short of ' brotherhood ' (the term adopted it falls / in transla- ' tion *) for it is not indeed direct from man to man, but transmitted through the cosmos. It remains im-\ personal and generic, belonging to the same moral J category as patriotism, or political fraternity, or devotion to a cause : but, spread over a larger and less tangible object, it falls short of these in ardour of desire, and much more lacks the effusion, the joy, the impulsive energy and the quick indignations of altruistic love. Therefore to the last it condemns the Stoic to some lukewarmness of faith and ineffectiveness of personal , appeal ; and leaves him content ' with 2 them,' 'to keep in charity with liars and with to better men or bear / rogues,' 3 'to blame none,' 4 and to accept misunderstand- ing and dislike as normal items of experience. 5 Life will have little glow and death no sting. Death is the seal of man's position in the cosmos. He is but a part, insignificant in space and time ; the part the whole abides. Death is an 6 incident passes, only in the brief incident of its existence : it is for nature's good, acceptable not terrible. 7 The Thoughts are 4 Cf. ii. I ; iv. 3 ; v. 22, '25 ; vi. 27, 55 ; vii. 22, 29 ; viii. 14, 17; ix. 4, ii, 20, 38, 42; x. 4; xi. 16, 18; xii. 12, 16. 5 ii. I ; x. 36. 7 6 iv. 5 ; vi. 2 ; ix. 3 ; x. 36 ; xii. 23. ii. 12; iii. 5, 7, 16 ; iv. 48; v. 29, 33; ix. 3, 21; x. 8, 29, 36 ; xii. 35. k
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v MARCUS AURELIUS ANTONINUS cxli<br />
the thought <strong>of</strong> Nature, not <strong>of</strong> man that stirs it. The \<br />
love <strong>of</strong> neighbour is not an outgoing <strong>of</strong> personal affec-<br />
tion, but at most a befriending care for kind ;<br />
short <strong>of</strong> '<br />
brotherhood '<br />
(the term adopted<br />
it falls /<br />
in transla- '<br />
tion *) for it is not indeed direct from man <strong>to</strong> man,<br />
but transmitted through the cosmos. It remains im-\<br />
personal and generic, belonging <strong>to</strong> the same moral<br />
J<br />
category as patriotism, or political fraternity, or devotion<br />
<strong>to</strong> a cause : but, spread over a larger and less tangible<br />
object, it falls short <strong>of</strong> these in ardour <strong>of</strong> desire, and<br />
much more lacks the effusion, the joy, the impulsive<br />
energy and the quick indignations <strong>of</strong> altruistic love.<br />
Therefore <strong>to</strong> the last it condemns the S<strong>to</strong>ic <strong>to</strong> some<br />
lukewarmness <strong>of</strong> faith and ineffectiveness <strong>of</strong> personal ,<br />
appeal ; and leaves him content '<br />
with<br />
2<br />
them,' '<strong>to</strong> keep in charity with liars and with<br />
<strong>to</strong> better men or bear /<br />
rogues,' 3 '<strong>to</strong> blame none,' 4 and <strong>to</strong> accept misunderstand-<br />
ing and dislike as normal items <strong>of</strong> experience. 5<br />
Life<br />
will have little glow and death no sting.<br />
Death is the seal <strong>of</strong> man's position in the cosmos.<br />
He is but a part, insignificant in space and time ; the part<br />
the whole abides. Death is an 6<br />
incident<br />
passes, only<br />
in the brief incident <strong>of</strong> its existence : it is for nature's<br />
good, acceptable not terrible. 7 The Thoughts are<br />
4 Cf. ii. I ; iv. 3 ; v. 22, '25 ; vi. 27, 55 ; vii. 22, 29 ;<br />
viii. 14, 17; ix. 4, ii, 20, 38, 42; x. 4; xi. 16, 18; xii.<br />
12, 16.<br />
5 ii. I ; x. 36.<br />
7<br />
6 iv. 5 ; vi. 2 ; ix. 3 ; x. 36 ; xii. 23.<br />
ii. 12; iii. 5, 7, 16 ; iv. 48; v. 29, 33; ix. 3, 21; x. 8,<br />
29, 36 ; xii. 35.<br />
k