Written during military campaigns at the edges of the empire, the *Meditations* represent a private dialogue between a ruler and his conscience. Marcus Aurelius does not seek to teach a system, but to fortify his own mind against the corruption of power and the fear of death. The work moves from a catalog of gratitude to his teachers to a rigorous metaphysical examination of change, duty, and the rational soul, ultimately concluding that the good life consists in acting justly and accepting fate as a necessary part of the cosmic whole.
He contends that it is impossible for wicked men not to act wickedly, just as it is impossible for certain things not to happen in the natural course. He asserts that these things do not touch the soul, which remains unaffected by external circumstances and moves only according to its own opinions. He views other men as indifferent things, like the sun or wind, which may hinder an operation but cannot impede the mind or resolution. The mind has the power to convert impediments into the objects of its working.
Marcus advises honoring that which is chiefest and most powerful in the world—the rational governance that uses all things—and honoring the same faculty within oneself. He applies this to the handling of annoyances: if an event does not hurt the city, it cannot hurt the citizen. He meditates on the swift flux of time and the vastness of the past and future to minimize the importance of present grievances. He instructs himself to keep the commanding part of the soul from being mixed with bodily pain or pleasure; while the sensation is natural, the mind should not add the opinion that it is good or bad.
He defines living with the Gods as being content with whatever is allotted and performing what is pleasing to the inner spirit, which acts as a governor appointed by Jove. When confronted with offensive people, he suggests using reason to admonish them rather than giving in to anger, curing them if possible. He argues that one can live philosophically even in the midst of a “roarer” or a “harlot,” and if they will not suffer it, one may leave life rather than one’s calling without feeling wronged.
Marcus reflects on the transience of life, noting that soon he will be ashes or bones, and the things dearest to men are vain and contemptible. He observes that true virtues have abandoned the earth for heaven and asks what keeps him here. He concludes that one can always be happy by choosing the right way. A happy lot and portion are defined not by external success, but by good inclinations of the soul, good desires, and good actions, making one ready for death whenever it comes as a happy man.
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