Meditations: A New Translation by Marcus Aurelius (English) Hardcover Book

Description: Meditations by Marcus Aurelius, Gregory Hays In Hayss new translation of this series of philosophical investigations, Aurelius becomes wholly accessible to the modern reader for the first time. FORMAT Hardcover LANGUAGE English CONDITION Brand New Publisher Description Nearly two thousand years after it was written, Meditations remains profoundly relevant for anyone seeking to lead a meaningful life.Few ancient works have been as influential as the Meditations of Marcus Aurelius, philosopher and emperor of Rome (A.D. 161-180). A series of spiritual exercises filled with wisdom, practical guidance, and profound understanding of human behavior, it remains one of the greatest works of spiritual and ethical reflection ever written. Marcuss insights and advice-on everything from living in the world to coping with adversity and interacting with others-have made the Meditations required reading for statesmen and philosophers alike, while generations of ordinary readers have responded to the straightforward intimacy of his style. For anyone who struggles to reconcile the demands of leadership with a concern for personal integrity and spiritual well-being, the Meditations remains as relevant now as it was two thousand years ago.In Gregory Hayss new translation-the first in thirty-five years-Marcuss thoughts speak with a new immediacy. In fresh and unencumbered English, Hays vividly conveys the spareness and compression of the original Greek text. Never before have Marcuss insights been so directly and powerfully presented.With an Introduction that outlines Marcuss life and career, the essentials of Stoic doctrine, the style and construction of the Meditations, and the works ongoing influence, this edition makes it possible to fully rediscover the thoughts of one of the most enlightened and intelligent leaders of any era. Author Biography Marcus Aurelius Antoninus was born to an upper-class Roman family in A.D. 121 and was later adopted by the future emperor Antoninus Pius, whom he succeeded in 161. His reign was marked by a successful campaign against Parthia, but was overshadowed in later years by plague, an abortive revolt in the eastern provinces, and the deaths of friends and family, including his co-emperor Lucius Verus. A student of philosophy from his earliest youth, he was especially influenced by the first-century Stoic thinker Epictetus. His later reputation rests on his Meditations, written during his later years and never meant for formal publication. He died in 180, while campaigning against the barbarian tribes on Romes northern frontier.Gregory Hays is assistant professor of classics at the University of Virginia. He has published articles and reviews on various ancient writers and is currently completing a translation and critical study of the mythographer Fulgentius. Review "The emperor Marcus Aurelius, the proverbial philosopher-king, produced in Greek a Roman manual of piety, the Meditations, whose impact has been felt for ages since. Here, for our age, is his great work presented in its entirety, strongly introduced and freshly, elegantly translated by Gregory Hays for the Modern Library."—Robert Fagles Review Quote "The emperor Marcus Aurelius, the proverbial philosopher-king, produced in Greek a Roman manual of piety, the Meditations, whose impact has been felt for ages since. Here, for our age, is his great work presented in its entirety, strongly introduced and freshly, elegantly translated by Gregory Hays for the Modern Library." -Robert Fagles Discussion Question for Reading Group Guide 1. The Meditations refers often to the need to act "unselfishly," yet much of its advice seems to center on seeking tranquillity within oneself and ignoring the outside world. Is this a contradiction? Do other people really matter to Marcus, or is his philosophical outlook fundamentally selfish? 2. What qualities does Marcus praise his relatives and teachers for in Book 1? Are they the same qualities he seeks to acquire in the remainder of the work? 3. Marcus ruled at a time when Christianity was beginning to become more prominent in the Roman world. What elements of Christianity would he have found sympathetic? What elements would have been incompatible with his outlook? Do aspects of Marcuss Stoicism find echoes in other religious traditions, for example in Buddhism? 4. Marcus several times uses the image of life as a play (e.g. 3.8, 11.1, 12.36). What specific similarities does he see? Is the image helpful in encapsulating his philosophy in other ways? 5. "We need to practice acceptance," Marcus says (7.3). "Without disdain." Do the entries in the Meditations show him doing that? 6. At several points Marcus expresses disapproval of the Epicureans for making pleasure their highest goal. Why does he find this attitude so objectionable? 7. The English poet and critic Matthew Arnold faulted the Meditations for a lack of joy. The translators introduction agrees, and suggests that Marcuss pessimistic evaluation of human life is "impoverishing." Is this a fair criticism? 8. Marcus often describes the world as being in a process of constant change, yet he sees an underlying unity and direction in the way it works. Are these two conceptions compatible? Do modern theories about the nature of the universe make Marcuss outlook more appealing than it might have seemed a century ago? 9. Does the Stoics emphasis on accepting all that happens to us as natural prevent them from trying to change the world in positive ways? Would a Stoic have participated in the civil rights movement, for example? 10. Marcus asserts (4.8) that only what harms our character can harm us. Is this true? 11. In urging himself not to fear death, Marcus makes use of several arguments found in other ancient thinkers: that others have faced extinction with courage, that death is a natural process, that non-existence did not harm us before our birth and cant harm us after it, that death is unavoidable in any case. Are these arguments intellectually convincing? Do you find them emotionally persuasive? 12. What is the significance of the anecdote about the Spartans at 11.24? 13. Like many Romans, Marcus finds it helpful to use certain historical figures (e.g. Alexander the Great, Socrates, Nero) as touchstones of human virtue or vice. What historical figures serve a similar function for us? Is this practice useful or potentially misleading? 14. Would the Stoics respect for nature translate into an endorsement of modern-day environmentalism? 15. Marcuss two sketches of his predecessor Antoninus Pius (1.16; 6.30) might be regarded as a kind of "mirror for princes," i.e. a portrait of the ideal ruler. Are the characteristics Marcus singles out the ones we look for in modern-day leaders? What other characteristics might he have added? 16. If you were to compile a catalogue of "debts and lessons" like the first book of the Meditations, who would appear in it? 17. Marcus advises himself at one point "to stop talking about what the good man is like and just be one" (10.16). Is it possible to be good without self-reflection? Are self-reflective people always the best? Excerpt from Book Book 1 Debts and Lessons 1. My grandfather Verus Character and self-control. 2. My father (from my own memories and his reputation) Integrity and manliness. 3. My mother Her reverence for the divine, her generosity, her inability not only to do wrong but even to conceive of doing it. And the simple way she lived-not in the least like the rich. 4. My great-grandfather To avoid the public schools, to hire good private teachers, and to accept the resulting costs as money well-spent. 5. My first teacher Not to support this side or that in chariot-racing, this fighter or that in the games. To put up with discomfort and not make demands. To do my own work, mind my own business, and have no time for slanderers. 6. Diognetus Not to waste time on nonsense. Not to be taken in by conjurors and hoodoo artists with their talk about incantations and exorcism and all the rest of it. Not to be obsessed with quail-fighting or other crazes like that. To hear unwelcome truths. To practice philosophy, and to study with Baccheius, and then with Tandasis and Marcianus. To write dialogues as a student. To choose the Greek lifestyle-the camp-bed and the cloak. 7. Rusticus The recognition that I needed to train and discipline my character. Not to be sidetracked by my interest in rhetoric. Not to write treatises on abstract questions, or deliver moralizing little sermons, or compose imaginary descriptions of The Simple Life or The Man Who Lives Only for Others. To steer clear of oratory, poetry and belles lettres. Not to dress up just to stroll around the house, or things like that. To write straightforward letters (like the one he sent my mother from Sinuessa). And to behave in a conciliatory way when people who have angered or annoyed us want to make up. To read attentively-not to be satisfied with "just getting the gist of it." And not to fall for every smooth talker. And for introducing me to Epictetuss lectures-and loaning me his own copy. 8. Apollonius Independence and unvarying reliability, and to pay attention to nothing, no matter how fleetingly, except the logos. And to be the same in all circumstances-intense pain, the loss of a child, chronic illness. And to see clearly, from his example, that a man can show both strength and flexibility. His patience in teaching. And to have seen someone who clearly viewed his expertise and ability as a teacher as the humblest of virtues. And to have learned how to accept favors from friends without losing your self-respect or appearing ungrateful. 9. Sextus Kindness. An example of fatherly authority in the home. What it means to live as nature requires. Gravity without airs. To show intuitive sympathy for friends, tolerance to amateurs and sloppy thinkers. His ability to get along with everyone: sharing his company was the highest of compliments, and the opportunity an honor for those around him. To investigate and analyze, with understanding and logic, the principles we ought to live by. Not to display anger or other emotions. To be free of passion and yet full of love. To praise without bombast; to display expertise without pretension. 10. The literary critic Alexander Not to be constantly correcting people, and in particular not to jump on them whenever they make an error of usage or a grammatical mistake or mispronounce something, but just answer their question or add another example, or debate the issue itself (not their phrasing), or make some other contribution to the discussion-and casually insert the correct expression. 11. Fronto To recognize the malice, cunning and hypocrisy that power produces, and the peculiar ruthlessness often shown by people from "good families." 12. Alexander the Platonist Not to be constantly telling people (or writing them) that Im too busy, unless I really am. Similarly, not to be always ducking my responsibilities to the people around me because of "pressing business." 13. Catulus Not to shrug off a friends resentment-even unjustified resentment-but try to put things right. To show your teachers ungrudging respect (the Domitius and Athenodotus story), and your children unfeigned love. 14. [My brother] Severus To love my family, truth and justice. It was through him that I encountered Thrasea, Helvidius, Cato, Dion and Brutus, and conceived of a society of equal laws, governed by equality of status and of speech, and of rulers who respect the liberty of their subjects above all else. And from him as well, to be steady and consistent in valuing philosophy. And to help others and be eager to share, not to be a pessimist, and never to doubt your friends affection for you. And that when people incurred his disapproval, they always knew it. And that his friends never had to speculate about his attitude to anything: it was always clear. 15. Maximus Self-control and resistance to distractions. Optimism in adversity-especially illness. A personality in balance: dignity and grace together. Doing your job without whining. Other peoples certainty that what he said was what he thought, and what he did was done without malice. Never taken aback or apprehensive. Neither rash nor hesitant-or bewildered, or at a loss. Not obsequious-but not aggressive or paranoid either. Generosity, charity, honesty. The sense he gave of staying on the path rather than being kept on it. That no one could ever have felt patronized by him-or in a position to patronize him. A sense of humor. 16. My adopted father Compassion. Unwavering adherence to decisions, once hed reached them. Indifference to superficial honors. Hard work. Persistence. Listening to anyone who could contribute to the public good. His dogged determination to treat people as they deserved. A sense of when to push and when to back off. Putting a stop to the pursuit of boys. His altruism. Not expecting his friends to keep him entertained at dinner or to travel with him (unless they wanted to). And anyone who had to stay behind to take care of something always found him the same when he returned. His searching questions at meetings. A kind of single-mindedness, almost, never content with first impressions, or breaking off the discussion prematurely. His constancy to friends-never getting fed up with them, or playing favorites. Self-reliance, always. And cheerfulness. And his advance planning (well in advance) and his discreet attention to even minor things. His restrictions on acclamations-and all attempts to flatter him. His constant devotion to the empires needs. His stewardship of the treasury. His willingness to take responsibility-and blame-for both. His attitude to the gods: no superstitiousness. And his attitude to men: no demagoguery, no currying favor, no pandering. Always sober, always steady, and never vulgar or a prey to fads. The way he handled the material comforts that fortune had supplied him in such abundance-without arrogance and without apology. If they were there, he took advantage of them. If not, he didnt miss them. No one ever called him glib, or shameless, or pedantic. They saw him for what he was: a man tested by life, accomplished, unswayed by flattery, qualified to govern both himself and them. His respect for people who practiced philosophy-at least, those who were sincere about it. But without denigrating the others-or listening to them. His ability to feel at ease with people-and put them at their ease, without being pushy. His willingness to take adequate care of himself. Not a hypochondriac or obsessed with his appearance, but not ignoring things either. With the result that he hardly ever needed medical attention, or drugs or any sort of salve or ointment. This, in particular: his willingness to yield the floor to experts-in oratory, law, psychology, whatever-and to support them energetically, so that each of them could fulfil his potential. That he respected tradition without needing to constantly congratulate himself for Safeguarding Our Traditional Values. Not prone to go off on tangents, or pulled in all directions, but sticking with the same old places and the same old things. The way he could have one of his migraines and then go right back to what he was doing-fresh and at the top of his game. That he had so few secrets-only state secrets, in fact, and not all that many of those. The way he kept public actions within reasonable bounds-games, building projects, distributions of money and so on-because he looked to what needed doing and not the credit to be gained from doing it. No bathing at strange hours, no self-indulgent building projects, no concern for food, or the cut and color of his clothes, or having attractive slaves. (The robe from his farm at Lorium, most of the things at Lanuvium, the way he accepted the customs agents apology at Tusculum, etc.) He never exhibited rudeness, lost control of himself, or turned violent. No one ever saw him sweat. Everything was to be approached logically a Details ISBN0679642609 Pages 256 Series Modern Library (Hardcover) Language English ISBN-10 0679642609 ISBN-13 9780679642602 Media Book Format Hardcover DEWEY 188 Year 2002 Place of Publication New York Country of Publication United States Translated from Latin Short Title MEDITATIONS-ML Translator Gregory Hays Imprint Modern Library Inc DOI 10.1604/9780679642602 UK Release Date 2002-05-14 AU Release Date 2002-05-14 NZ Release Date 2002-05-14 US Release Date 2002-05-14 Author Gregory Hays Publisher Random House USA Inc Publication Date 2002-05-14 Subtitle A New Translation Audience General We've got this At The Nile, if you're looking for it, we've got it. 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