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
ii6 MARCUS ANTONINUS BOOK it once more, and coalesce, and resume his con- tributory place. 35 Each rational being shares (speaking generally) the attributes of rational nature at large, among others the following : as rational nature continually modifies each form of obstruction or resistance, subordinates it to the scheme of destiny, and so incorporates it with itself, so too can the rational being convert each hindrance into material for himself, and use it to further his endeavour. 36 Do not let the impression of life as a whole confound you. Do not focus in one all the train of possible and painful consequences ; but as each trouble comes, say to yourself What is there here too hard to bear or to endure? and you will be ashamed to avow it so. And yet again remember, that you have not to bear up against the future or the past, but always against the present only. And even that you minimise, when you strictly circumscribe it to itself, and repudiate moral inability to hold out merely against that. 37 Does Pantheia or does Pergamus still sit beside the bier of Verus ? Chabrias or Diotimos by Hadrian's ? Folly ! And suppose they did,
vni TO HIMSELF 117 would the dead be conscious of it ? or if conscious, glad ? or if glad, would the mourners live on for ever? must they not in the order of things first turn into old men and women, and then die? and when they died, what could their lovers do next ? All comes to stench and refuse at last. If you have sharp eyes, see and discern the 38 inly wise. In the constitution of the reasoning being I 39 perceive no virtue in mutiny against justice ; in mutiny against pleasure I see self-control. Take away your own view of what you regard 40 as painful, and you what you is this true ? stand unassailable. 'But of ' ' and I are not the same.' Of reason.' reason the pain of giving itself pain ; ' But reason ' Very good : then spare and if some other part of you is amiss, let it keep that view to itself.' A contravention of sense is an injury to the 41 life -nature; so likewise is a contravention of impulse ; and similarly with any other form of contravention or injury to the natural constitution. In the same way any contravention of mind is an injury to the mind -nature. Apply all this to yourself. Are you affected by pain or pleasure ?
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ii6 MARCUS ANTONINUS BOOK<br />
it once more, and coalesce, and resume his con-<br />
tribu<strong>to</strong>ry place.<br />
35 Each rational being shares (speaking generally)<br />
the attributes <strong>of</strong> rational nature at large, among<br />
others the following : as rational nature continually<br />
modifies each form <strong>of</strong> obstruction or resistance,<br />
subordinates it <strong>to</strong> the scheme <strong>of</strong> destiny, and so<br />
incorporates it with itself, so <strong>to</strong>o can the rational<br />
being<br />
convert each hindrance in<strong>to</strong> material for<br />
himself, and use it <strong>to</strong> further his endeavour.<br />
36 Do not let the impression <strong>of</strong> life as a whole<br />
confound you. Do not focus in one all the<br />
train <strong>of</strong> possible and painful consequences ;<br />
but as<br />
each trouble comes, say <strong>to</strong> yourself What is<br />
there here <strong>to</strong>o hard <strong>to</strong> bear or <strong>to</strong> endure? and<br />
you will be ashamed <strong>to</strong> avow it so. And yet<br />
again remember, that you have not <strong>to</strong> bear up<br />
against the future or the past, but always against<br />
the present only. And even that you minimise,<br />
when you strictly circumscribe it <strong>to</strong> itself, and<br />
repudiate moral inability <strong>to</strong> hold out merely<br />
against that.<br />
37 Does Pantheia or does Pergamus still sit<br />
beside the bier <strong>of</strong> Verus ? Chabrias or Diotimos<br />
by Hadrian's ? Folly ! And<br />
suppose they did,