Marcus Aurelius Stoic Quotes

Never let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present.

Think of your many years of procrastination; how the gods have repeatedly granted you further periods of grace, of which you have taken no advantage. It is time now to realise the nature of the universe to which you belong, and of that controlling Power whose offspring you are; and to understand that your time has a limit set to it. Use it, then, to advance your enlightenment; or it will be gone, and never in your power again.

God, grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.

When people injure you, ask yourself what good or harm they thought would come of it. If you understand that, you'll feel sympathy rather than outrage or anger. Your sense of good and evil may be the same as theirs, or near it, in which case you have to excuse them. Or your sense of good and evil may differ from theirs. In which case they're misguided and deserve your compassion. Is that so hard?

What we desire makes us vulnerable.

When force of circumstance upsets your equanimity, lose no time in recovering your self-control, and do not remain out of tune longer than you can help. Habitual recurrence to the harmony will increase your mastery of it.

It is a ridiculous thing for a man not to fly from his own badness, which is indeed possible, but to fly from other men's badness, which is impossible.

The willing are led by fate, the reluctant are dragged.

BE RUTHLESS TO THE THINGS THAT DON’T MATTER “How many have laid waste to your life when you weren’t aware of what you were losing, how much was wasted in pointless grief, foolish joy, greedy desire, and social amusements—how little of your own was left to you. You will realize you are dying before your time!” —SENECA, ON THE BREVITY OF LIFE, 3.3b

What matters, in other words, isn’t what we feel but how we respond to those feelings.

All you need are these: certainty of judgment in the present moment; action for the common good in the present moment; and an attitude of gratitude in the present moment for anything that comes your way.

And why should we feel anger at the world? As if the world would notice.

To learn how to die, according to the Stoics, is to unlearn how to be a slave.

Death hangs over thee. While thou livest, while it is in thy power, be good.

you must reclaim the ability to abstain because within it is your clarity and self-control.

From the moment we’re born we’re constantly dying, not only with each stage of life but also one day at a time. Our bodies are no longer the ones to which our mothers gave birth, as Marcus put it. Nobody is the same person he was yesterday. Realizing this makes it easier to let go: we can no more hold on to life than grasp the waters of a rushing stream.

Roman emperor Marcus Aurelius (one of the doer-Stoic authors), “fire feeds on obstacles.

It is quite possible to be a good man without anyone realizing it.

You don’t control the situation, but you control what you think about it.

You become the sum of your actions, and as you do, what flows from that—your impulses—reflect the actions you’ve taken. Choose wisely.

No matter how good a life you lead, you won’t please everyone. Someone will be glad to see you go.

The Stoic Sage, or wise man, needs nothing but uses everything well; the fool believes himself to “need” countless things, but he uses them all badly.

In typically blunt fashion he told them that sheep don’t vomit up grass to show the shepherds how much they’ve eaten but rather digest their food inwardly and produce good wool and milk outwardly.

Socrates used to say that death is like some prankster in a scary mask, dressed as a bogeyman to frighten small children. The wise man carefully removes the mask and, looking behind it, he finds nothing worth fearing.

There is clarity (and joy) in seeing what others can’t see, in finding grace and harmony in places others overlook. Isn’t that far better than seeing the world as some dark place?

Waste no more time arguing about what a good man should be; just be one.

Wisdom, in all these forms, mainly requires understanding the difference between good, bad, and indifferent things. Virtue is good and vice is bad, but everything else is indifferent.

Watch the stars in their courses and imagine yourself running alongside them. Think constantly on the changes of the elements into each other, for such thoughts wash away the dust of earthly life.” —MARCUS AURELIUS, MEDITATIONS, 7.47

When I see an anxious person, I ask myself, what do they want? For if a person wasn’t wanting something outside of their own control, why would they be stricken by anxiety?” —EPICTETUS, DISCOURSES, 2.13.1

If you wish to improve, be content to appear clueless or stupid in extraneous matters—don’t wish to seem knowledgeable. And if some regard you as important, distrust yourself.” —EPICTETUS, ENCHIRIDION, 13a

Don’t seek for everything to happen as you wish it would, but rather wish that everything happens as it actually will—then your life will flow well.” —EPICTETUS, ENCHIRIDION, 8

Getting upset is like continuing the dream while you’re awake. The thing that provoked you wasn’t real—but your reaction was. And so from the fake comes real consequences. Which is why you need to wake up right now instead of creating a nightmare.

Take a good hard look at people’s ruling principle, especially of the wise, what they run away from and what they seek out.” —MARCUS AURELIUS, MEDITATIONS, 4.38

The Stoics adopted the Socratic division of cardinal virtues into wisdom, justice, courage, and moderation.

You are not your body and hair-style, but your capacity for choosing well. If your choices are beautiful, so too will you be.” —EPICTETUS, DISCOURSES

Do away with the judgment, and the notion “I have been harmed” is done away with; do away with that notion, and the harm itself is gone.

Think of the life you have lived until now as over and, as a dead man, see what’s left as a bonus and live it according to Nature. Love the hand that fate deals you and play it as your own, for what could be more fitting?” —MARCUS AURELIUS, MEDITATIONS, 7.56–57

The art of living is more like wrestling than dancing, because an artful life requires being prepared to meet and withstand sudden and unexpected attacks.” —MARCUS AURELIUS, MEDITATIONS, 7.61

Epictetus: “It’s not things that upset us but our judgments about things,

We don’t control our initial reaction, perhaps, but we do control how we respond to it: it’s not what happens first that matters but what you do next.

When we reason well about life and live rationally, we exhibit the virtue of wisdom. Living in agreement with Nature, in part, means fulfilling our natural potential for wisdom; that’s what it means for us to flourish as human beings.

Let no act be done without a purpose, nor otherwise than according to the perfect principles of art.

He showed me that there are more important things in life and that true wealth comes from being contented with whatever you have rather than desiring to have more and more.

Distancing” refers to the ability to view one’s own thoughts (or beliefs) as constructions of “reality” rather than as reality itself.35

Even the least of our activities ought to have some end in view.

Hour by hour resolve firmly to do what comes to hand with dignity, and with humanity, independence, and justice. Allow your mind freedom from all other considerations. This you can do, if you will approach each action as though it were your last, dismissing the desire to create an impression, the admiration of self, the discontent with your lot. See how little man needs to master, for his days to flow on in quietness and piety: he has but to observe these few counsels, and the gods will ask nothing more.

When you pursue wisdom, you will soon realize how much you don’t know. Your knowledge will be incomplete, but continually developing through your curiosity. Arrogance blocks new information from coming in. When you’re conceited, you’ll resist change, and struggle to preserve your fixed image. Don’t fall into smug idleness, used to comfort. Challenge what you think you know, not caring if other people see you as a fool. Progress daily in your own uncertainty.

In your actions, don’t procrastinate. In your conversations, don’t confuse. In your thoughts, don’t wander. In your soul, don’t be passive or aggressive. In your life, don’t be all about business.” —MARCUS AURELIUS, MEDITATIONS, 8.51

Pass through this brief patch of time in harmony with nature, and come to your final resting place gracefully, just as a ripened olive might drop, praising the earth that nourished it and grateful to the tree that gave it growth.” —MARCUS AURELIUS, MEDITATIONS, 4.48.2

The stoics divided philosophy into three branches: logic, physics, and ethics. Logic covered not only the rules of correct argumentation, but also grammar, linguistics, rhetorical theory, epistemology, and all the tools that might be needed to discover the truth of any matter. Physics was concerned with the nature of the world and the laws that govern it, and so included ontology and theology as well as what we would recognize as physics, astronomy, and cosmology. Ethics was concerned with how to achieve happiness, or how to live a fulfilled and flourishing life as a human being. A stoic sage was supposed to be fully expert in all three aspects.

According to Stoic philosophy, when we assign intrinsic values like “good” or “bad” to external events, we’re behaving irrationally and even exhibiting a form of self-deception. When we call something a “catastrophe,” for instance, we go beyond the bare facts and start distorting events and deceiving ourselves. Moreover, the Stoics consider lying a form of impiety—when a man lies, he alienates himself from Nature.

I judge you unfortunate because you have never lived through misfortune. You have passed through life without an opponent—no one can ever know what you are capable of, not even you.” —SENECA, ON PROVIDENCE, 4.3

Persuade me or prove to me that I am mistaken in thought or deed, and I will gladly change—for it is the truth I seek, and the truth never harmed anyone. Harm comes from persisting in error and clinging to ignorance.

What happened yesterday—what happened five minutes ago—is the past. We can reignite and restart whenever we like. Why not do it right now?

The best way of avenging yourself is not to become like the wrongdoer.

a man when he has done a good act, does not call out for others to come and see, but he goes on to another act, as a vine goes on to produce again the grapes in season.-

We don’t abandon our pursuits because we despair of ever perfecting them.” —EPICTETUS, DISCOURSES, 1.2.37b

To bear trials with a calm mind robs misfortune of its strength and burden.” —SENECA, HERCULES OETAEUS, 231–232

today, will you be part of the problem or part of the solution? Will you hear the wisdom of the world or drown it out with more noise?

I do not regard a man as poor, if the little which remains is enough for him.

We’re told that Plato’s saying was always on Marcus’s lips: those states prospered where the philosophers were kings or the kings philosophers.

The more things we desire and the more we have to do to earn or attain those achievements, the less we actually enjoy our lives—and the less free we are.

We have the power to hold no opinion about a thing and to not let it upset our state of mind—for things have no natural power to shape our judgments.” —MARCUS AURELIUS, MEDITATIONS, 6.52

Freemasonry also celebrates the four cardinal virtues of Greek philosophy, which correspond symbolically with the four corners of the lodge: Prudence, Justice, Fortitude, and Temperance.

Keep this thought handy when you feel a fit of rage coming on—it isn’t manly to be enraged. Rather, gentleness and civility are more human, and therefore manlier. A real man doesn’t give way to anger and discontent, and such a person has strength, courage, and endurance—unlike the angry and complaining. The nearer a man comes to a calm mind, the closer he is to strength.” —MARCUS AURELIUS, MEDITATIONS, 11.18.5b

The Stoics can teach you how to find a sense of purpose in life, how to face adversity, how to conquer anger within yourself, moderate your desires, experience healthy sources of joy, endure pain and illness patiently and with dignity, exhibit courage in the face of your anxieties, cope with loss, and perhaps even confront your own mortality while remaining as unperturbed as Socrates.

For instance, the majority of people are terrified of dying, but, as Epictetus points out, Socrates wasn’t afraid of death. Although he may have preferred to live, he was relatively indifferent to dying as long as he met his death with wisdom and virtue. This used to be known as the ideal of a “good death,” from which our word “euthanasia” derives

IN THE morning when thou risest unwillingly, let this thought be present- I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world?

Even the Stoic wise man, therefore, may tremble in the face of danger. What matters is what he does next. He exhibits courage and self-control precisely by accepting these feelings, rising above them, and asserting his capacity for reason.

Were you to live three thousand years, or even a countless multiple of that, keep in mind that no one ever loses a life other than the one they are living, and no one ever lives a life other than the one they are losing. The longest and the shortest life, then, amount to the same, for the present moment lasts the same for all and is all anyone possesses. No one can lose either the past or the future, for how can someone be deprived of what’s not theirs?” —MARCUS AURELIUS, MEDITATIONS, 2.14

What’s required first is a more general openness to criticism: we should give everyone we meet permission to tell us what our faults are, according to Galen, and resolve not to be angry with any of them. Indeed, Marcus tells himself both to enter into every man’s mind, to study their judgments and values, and to let every man enter into his.

To change your experience, change your opinion. If you’re upset by something outside you, it’s not the thing itself that upsets you, but your opinion of it. And it’s in your power to wipe away that opinion immediately.

The good things in life cost what they cost. The unnecessary things are not worth it at any price. The key is being aware of the difference.

The nearer a man comes to a calm mind, the closer he is to strength.” —MARCUS AURELIUS, MEDITATIONS,

I learned endurance of labour, and to want little, and to work with my own hands, and not to meddle with other people's affairs, and not to be ready to listen to slander.

Listen and connect with people, don’t perform for them.

Our ambition should not be to win, then, but to play with our full effort.

The best way to avenge yourself is to not be like that.” —MARCUS AURELIUS, MEDITATIONS, 6.6 “How much better to heal than seek revenge from injury. Vengeance wastes a lot of time and exposes you to many more injuries than the first that sparked it. Anger always outlasts hurt. Best to take the opposite course. Would anyone think it normal to return a kick to a mule or a bite to a dog?” —SENECA, ON ANGER, 3.27.2

Remember: you’re a free agent. When someone points out a legitimate flaw in your belief or in your actions, they’re not criticizing you. They’re presenting a better alternative. Accept it!

A good person is invincible, for they don’t rush into contests in which they aren’t the strongest. If you want their property, take it—take also their staff, profession, and body. But you will never compel what they set out for, nor trap them in what they would avoid. For the only contest the good person enters is that of their own reasoned choice. How can such a person not be invincible?” —EPICTETUS, DISCOURSES, 3.6.5–7

What progress, you ask, have I made? I have begun to be a friend to myself." That was indeed a great benefit; such a person can never be alone. You may be sure that such a man is a friend to all mankind.

The Stoic discovers the model for his virtuous conduct in studying the laws of nature; just as each object, plant, and animal serves its fated role in the larger order, so the human strives to steer his actions in accordance with his unique power, reason, his inner mirror of the logos that governs the universe.

This is illustrated by one of Aesop’s fables, which says that each of us is born with two sacks suspended from our neck: one filled with the faults of others that hangs within our view and one hidden behind our back filled with our own faults. We see the flaws of others quite clearly, in other words, but we have a blind spot for our own. The New Testament likewise asks why we look at the tiny splinter of wood in our brother’s eye yet pay no attention to the great plank of wood obscuring our own view (Matthew 7:3–5).

You have the power to strip away many superfluous troubles located wholly in your judgement, and to possess a large room for yourself embracing in thought the whole cosmos, to consider everlasting time, to think of the rapid change in the parts of each thing, of how short it is from birth until dissolution, and how the void before birth and that after dissolution are equally infinite.

It’s important to connect the so-called temptation with its actual effects. Once you understand that indulging might actually be worse than resisting, the urge begins to lose its appeal. In this way, self-control becomes the real pleasure, and the temptation becomes the regret.

If someone asks you how to write your name, would you bark out each letter? And if they get angry, would you then return the anger? Wouldn’t you rather gently spell out each letter for them? So then, remember in life that your duties are the sum of individual acts. Pay attention to each of these as you do your duty … just methodically complete your task.” —MARCUS AURELIUS, MEDITATIONS, 6.26

You must build up your life action by action, and be content if each one achieves its goal as far as possible—and no one can keep you from this. But there will be some external obstacle! Perhaps, but no obstacle to acting with justice, self-control, and wisdom. But what if some other area of my action is thwarted? Well, gladly accept the obstacle for what it is and shift your attention to what is given, and another action will immediately take its place, one that better fits the life you are building.” —MARCUS AURELIUS, MEDITATIONS, 8.32

The most critical part of this system was the belief that you, the student who has sought out Stoicism, have the most important job: to be good! To be wise. “To remain the person that philosophy wished to make us.” Do your job today. Whatever happens, whatever other people’s jobs happen to be, do yours. Be good.

In the first place, sensation (aisthesis) is a corporeal process which we have in common with animals, and in which the impression of an exterior object is transmitted to the soul. By means of this process, an image (phantasia) of the object is produced in the soul, or more precisely in the guiding part (hegemonikon) of the soul

Or is it your reputation that’s bothering you? But look at how soon we’re all forgotten. The abyss of endless time that swallows it all. The emptiness of all those applauding hands. The people who praise us- how capricious they all are, how arbitrary. And the tiny region in which it all takes place. The whole earth a point in space- and most of it uninhabited. How many people there will be to admire you, and who they are.

Stoic rhetoric identified five “virtues” of speech: 1. Correct grammar and good vocabulary 2. Clarity of expression, making the ideas easily understood 3. Conciseness, employing no more words than necessary 4. Appropriateness of style, suited to the subject matter and apparently also to the audience 5. Distinction, or artistic excellence, and the avoidance of vulgarity

That’s what Seneca is reminding us. As someone who was one of the richest men in Rome, he knew firsthand that money only marginally changes life. It doesn’t solve the problems that people without it seem to think it will. In fact, no material possession will. External things can’t fix internal issues.

You can start training yourself in this Stoic practice of objective representation right now by writing down a description of an upsetting or problematic event in plain language. Phrase things as accurately as possible and view them from a more philosophical perspective, with studied indifference. Once you’ve mastered this art, take it a step further by following the example of Paconius Agrippinus and look for positive opportunities. Write how you could exercise strength of character and cope wisely with the situation. Ask yourself how someone you admire might cope with the same situation or what that person might advise you to do. Treat the event like a sparring partner in the gym, giving you an opportunity to strengthen your emotional resilience and coping skills. You might want to read your script aloud and review it several times or compose several versions until you’re satisfied it’s helped you change how you feel about events.

In outer space you develop an instant global consciousness, a people orientation, an intense dissatisfaction with the state of the world, and a compulsion to do something about it. From out there on the moon, international politics look so petty. You want to grab a politician by the scruff of the neck and drag him a quarter of a million miles out and say, ‘Look at that, you son of a bitch.’ ” Many

What if someone despises me? Let them see to it. But I will see to it that I won’t be found doing or saying anything contemptible. What if someone hates me? Let them see to that. But I will see to it that I’m kind and good-natured to all, and prepared to show even the hater where they went wrong. Not in a critical way, or to show off my patience, but genuinely and usefully.” —MARCUS AURELIUS, MEDITATIONS, 11.13

The chief task in life is simply this: to identify and separate matters so that I can say clearly to myself which are externals not under my control, and which have to do with the choices I actually control. Where then do I look for good and evil? Not to uncontrollable externals, but within myself to the choices that are my own …” —EPICTETUS, DISCOURSES, 2.5.4–5

usually think of rhetoric as something used to manipulate other people. We tend to forget we’re doing it to ourselves as well, not only when we speak but also when we use language to think. The Stoics were certainly interested in how our words affect others. However, their priority was to change the way we affect ourselves, our own thoughts and feelings, through our choice of language. We exaggerate, overgeneralize, omit information, and use strong language and colorful metaphors: “She’s always being a bitch!” “That bastard shot me down in flames!” “This job is complete bullshit!” People tend to think that exclamations like these are a natural consequence of strong emotions like anger. But what if they’re also causing or perpetuating our emotions?

The Stoics taught a life of restraint and control, the personal cultivation of learning, beauty, and reason. The Stoics asked the Romans to realize that much that is encountered in life is beyond the individual's control. Make the best of what can be humanly cultivated. It is a kind of Platonism shrunk to a pursuit of private feelings and thoughts: Do the best with what you can control and refine, and let the rest go. "The world is rational, but it is only amenable to active intervention within the limits of the individual's capacity. Do not try to be an overachiever. Do not dream of social transformation. Private cultivation rather than social action makes for the good life. Although the slave Epictetus was one of the principal Stoic writers, the emperor Marcus Aurelius's upper-class background is more typical of its devotees. "Stoicism is a narrow ethic, one suitable to the emotional and intellectual needs of aristocrat and slave alike, but less useful for the ambitious middle class.

For Stoics, in other words, the tale of Hercules symbolizes the epic challenge of deciding who we really want to be in life, the promise of philosophy, and the temptation of giving in to pleasure and vice. The moral is that it often requires a Herculean effort to keep to the right path. But wasn’t Hercules’s life unpleasant? As we’ll see, from the Stoic perspective Hercules remained cheerful, despite the terrible things he endured. He enjoyed a profound sense of inner satisfaction knowing that he was fulfilling his destiny and expressing his true nature. His life had something far more satisfying than pleasure: it had purpose.

When you first rise in the morning tell yourself: I will encounter busybodies, ingrates, egomaniacs, liars, the jealous and cranks. They are all stricken with these afflictions because they don’t know the difference between good and evil. Because I have understood the beauty of good and the ugliness of evil, I know that these wrong-doers are still akin to me … and that none can do me harm, or implicate me in ugliness—nor can I be angry at my relatives or hate them. For we are made for cooperation.” —MARCUS AURELIUS, MEDITATIONS, 2.1