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In this episode, I discuss Meditation 3.2 from Marcus Aurelius’ Meditations. This meditation reflects on the inherent beauty in all things that align with Nature, even when they might seem imperfect or undesirable to us at first glance. Marcus uses examples such as cracks on a freshly baked loaf of bread or the ripe, oozing fig to illustrate how side effects of Nature’s processes carry their own grace and fascination.
I explore two key takeaways:
I. Understanding Natural Processes – By studying and respecting Nature, we learn to identify the optimal points in its processes, whether in baking bread or recognizing when something has reached its natural conclusion.
II. Redefining Beauty – Marcus invites us to find beauty not just in the outcomes we prefer but in all stages of life’s processes. Even in things like a furrowed brow, overripe fruit, or the inevitability of decay, there is a harmony with Nature that can inspire respect, wonder, and acceptance.
Finally, I reflect on how shifting our judgment of ugliness to one of wonder and appreciation can deepen our understanding of the world and our place in it.
"We must also observe closely points of this kind, that even the secondary effects of Nature's processes possess a sort of grace and attraction. To take one instance, bread when it is being baked breaks open at some places; now even these cracks, which in one way contradict the promise of the baker's art, somehow catch the eye and stimulate in a special way our appetite for the food. And again figs, when fully mature, gape, and in ripe olives their very approach to decay adds a certain beauty of its own to the fruit. Ears of corn too when they bend downwards, the lion's wrinkled brow, the foam flowing from the boar's mouth, and many other characteristics that are far from beautiful if we look at them in isolation, do nevertheless because they follow from Nature's processes lend those a further ornament and a fascination. And so, if a man has a feeling for, and a deeper insight into the processes of the Universe, there is hardly one but will somehow appear to present itself pleasantly to him, even among mere attendant circumstances. Such a man also will feel no less pleasure in looking at the actual jaws of wild beasts than at the imitations which painters and sculptors exhibit, and he will be enabled to see in an old woman or an old man a kind of freshness and bloom, and to look upon the charms of his own boy slaves with sober eyes. And many such experiences there will be, not convincing to every one but occurring to him and to him alone who has become genuinely familiar with Nature and her works." – Meditations 3.2
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Today we begin Book 3 of Meditations by Marcus Aurelius. Meditation 3.1 reminds us that our time is limited—not just by death, but by the potential loss of our rational faculty as we age. Marcus writes that even if life continues, our ability to reason, comprehend, and adapt to events may diminish. He urges us to press forward with our pursuit of Virtue while we still have the capacity to live thoughtfully and intentionally.
Memento Mori—the practice of remembering our mortality—grounds Stoic practice, but Marcus reminds us that it is not a lifehack to achieve personal goals or ambitions. Instead, it’s a practice rooted in the Stoic commitment to living in alignment with Nature and contributing to the greater good of the Cosmopolis. This meditation challenges us to reflect on how we use the present moment, which is the only time truly within our power, to make progress toward Virtue.
"We ought to take into account not only the fact that day by day life is being spent and a smaller balance remaining, but this further point also that, should we live longer, it is at least doubtful whether the intellect will hereafter be the same." - Meditations 3.1
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Eksik bölüm mü var?
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In this episode, I discuss Meditation 17 from Book 2 of Meditations, where Marcus Aurelius reflects on the transient and uncertain nature of life. Marcus reminds us that our lives are brief and unpredictable, with the physical and spiritual aspects of existence constantly in flux. In the face of this, Marcus asserts that only Philosophy can serve as our guide through life, providing us with the means to keep our spirit unharmed, act with purpose, and accept the inevitable changes and dissolution of Nature without fear.
Marcus highlights the importance of focusing on the present moment, the only time we truly have control over. While the past can inform our decisions, and the future must be considered for virtuous planning, neither should overwhelm the present. By living according to a guiding philosophy—one that emphasizes virtue, rationality, and alignment with Nature—we ensure that our choices lead us closer to the Good. I also explore how adopting a coherent and virtuous philosophy, like Stoicism, helps us frame our actions and emotions, avoiding the pitfalls of nihilism or harmful ideologies.
"Of man's life, his time is a point, his existence a flux, his sensation clouded, his body's entire composition corruptible, his vital spirit an eddy of breath, his fortune hard to predict, his fame uncertain. Briefly, all the things of the body, a river; all the things of the spirit, dream and delirium; his life a warfare and a sojourn in a strange land, his after-fame oblivion. What then can be his escort through life? One thing and one thing only, Philosophy. And this is to keep the spirit within him unwronged and unscathed, master of pains and pleasures, doing nothing at random, nothing falsely and with pretence; needing no other to do aught or to leave aught undone; and moreover accepting what befalls it, that is, what is assigned to it, as coming from that other world from which it came itself. And in all things awaiting death, with a mind that is satisfied, counting it nothing else than a release of the elements from which each living creature is composed. Now if there is no hurt to the elements themselves in their ceaseless changing each into other, why should a man apprehend anxiously the change and dissolution of them all? For this is according to Nature; and no evil is according to Nature." - Meditations 2.17
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In this episode, I examine Meditation 16 from Book 2 of Meditations, where Marcus Aurelius reflects on the ways in which a person’s soul—or daemon, in Stoic terminology—can harm itself. Marcus lists five key actions that damage the soul, emphasizing that such harm occurs when we act contrary to Nature and our rational purpose.
The first way we harm ourselves is by separating from Nature, acting as though we are independent of the Universe’s interconnected system. The second is by turning against others with the intent to harm, which undermines our duty to cooperate within the Cosmopolis. Third, we damage ourselves when we allow pleasure or pain to control our actions, forsaking rational decision-making for hedonism or avoidance. Fourth, we harm our character by engaging in lies or fostering illusions, as these actions habituate vice. Finally, we cause harm when we act without purpose, neglecting our roles and responsibilities within society.
Marcus reminds us that living in alignment with Nature requires continuous effort and self-reflection. This meditation highlights the Stoic commitment to personal accountability and the importance of cultivating a virtuous character.
"The soul of a man does violence to itself, first and foremost when it becomes so far as in it lies, a separate growth, a blain as it were upon the Universe. For to turn against anything that comes to pass is a separation from Nature, by which the natures of each of the rest are severally comprehended. Secondly, when it turns away from any human being or is swept counter to him, meaning to injure him, as is the case with the natures of those who are enraged. It violates itself, thirdly, when it is the victim of pleasure or pain; fourthly, when it acts apart, and says or does anything both feignedly and falsely. Fifthly, when, failing to direct any act or impulse of its own upon a mark, it behaves in any matter without a plan or conscious purpose, whereas even the smallest act ought to have a reference to the end. Now the end of reasonable creatures is this: to obey the rule and ordinance of the most venerable of all cities and governments." - Meditations 2.16
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In this episode, I reflect on Meditation 15 from Book 2 of Meditations, where Marcus Aurelius emphasizes that “all is opinion.” This principle, shared by the Cynic philosopher Monimus, suggests that our perception defines our reality. While this concept is intuitive, its true power lies in recognizing the control we have over how we frame our experiences. By adjusting our perceptions, we can transform how we respond to life’s challenges, even in situations of profound loss or injustice.
I explore how framing can help us endure grief, such as the death of a loved one, whether it occurs naturally or through tragic circumstances like a murder. While emotional responses are natural, Marcus reminds us that we always have the power to choose how we think about such events. Viewing loss as part of Nature’s causal chain rather than as an unfair tragedy helps us avoid bitterness and remain aligned with virtue. This ability to reframe events extends beyond personal loss, shaping how we navigate disagreements, relationships, and our roles within the Cosmopolis.
"Remember that all is opinion. For what was said by the Cynic Monimus is manifest: and manifest too is the use of what was said, if a man receives what may be got out of it as far as it is true." - Meditations 2.15
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In this episode, I examine Meditation 14 from Book 2 of Meditations, where Marcus Aurelius reflects on the nature of time and the present moment. Marcus emphasizes that we cannot lose the past, as it no longer exists, nor the future, as it has yet to arrive. The only thing we can truly lose is the present moment, which is fleeting and finite. He reminds us that regardless of the length of one’s life, everyone loses the same thing in death: the ability to exist in the present.
This meditation encourages us to focus on the now without disregarding our responsibilities to others and the Cosmopolis. While the present moment is the only time we can act, we must also consider the impact of our actions on the future. A Stoic life involves planning and considering our role in society, rather than becoming isolated or overly focused on personal resilience. Marcus’ reflections also critique the tendency to reduce Stoicism to simplistic, individualistic ideas that ignore its foundational emphasis on service and community.
"Even were you about to live three thousand years or thrice ten thousand, nevertheless remember this, that no one loses any other life than this which he is living, nor lives any other than this which he is losing. Thus the longest and the shortest come to the same thing. For the present is equal for all, and what is passing is therefore equal: thus what is being lost is proved to be barely a moment. For a man could lose neither past nor future; how can one rob him of what he has not got? Always remember, then, these two things: one, that all things from everlasting are of the same kind, and are in rotation; and it matters nothing whether it be for a hundred years or for two hundred or for an infinite time that a man shall behold the same spectacle; the other, that the longest-lived and the soonest to die have an equal loss; for it is the present alone of which either will be deprived, since (as we saw) this is all he has and a man does not lose what he has not got." - Meditations 2.14
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In this episode, I review Meditation 13 from Book 2 of Meditations, where Marcus Aurelius reflects on the futility of constantly seeking to understand or judge others instead of focusing on our own alignment with Nature. Marcus references Pindar to illustrate how some people waste their lives in endless speculation, failing to see that true fulfillment comes from connecting with the divine reason, or “Daimon,” within each of us. This Daimon represents our inner sense of virtue and alignment with Nature, not an external god. Marcus reminds us that serving this inner divinity means keeping it unsullied by petty concerns, resentment, or trivial worries.
The meditation also addresses the judgment of others, encouraging us to consider the quality of those whose approval we seek. Are they motivated by virtue, or are they driven by shallow pursuits? Marcus believes that when people misunderstand or act against Nature, it is not due to inherent evil but rather ignorance of what is truly good. This ignorance is like a blindness, a disability more severe than the inability to distinguish light from dark. To the Stoics, all vice stems from a lack of understanding, and nothing is worse than living in ignorance of Nature’s moral law.
"Nothing is more wretched than the man who goes round and round everything, and, as Pindar says, 'searches the bowels of the earth,' and seeks by conjecture to sound the minds of his neighbours, but fails to perceive that it is enough to abide with the Divinity that is within himself and to do Him genuine service. Now that service is to keep Him unsullied by passion, trifling, and discontent with what comes from God or men. What comes from the Gods is to be revered because of excellence; what comes from men is dear because they are of one kindred with himself; pitiful too sometimes, humanly speaking, by reason of their ignorance of good and ill. This disablement is more grievous than that which robs the eyes of the power to distinguish light from darkness." - Meditations 2.13
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In this episode, I discuss Meditation 12 from Book 2 of Meditations, where Marcus Aurelius reflects on the transient nature of life, death, and the things we often fear or desire. Marcus emphasizes that everything in the Universe is impermanent, including our bodies, desires, and even the monuments we create. These fleeting aspects of life, he suggests, should be seen as trivial or “cheap” when compared to the pursuit of virtue.
Marcus also contemplates death, framing it not as something to be feared but as a natural and necessary part of the Universe’s self-sustaining design. Death is not just Nature’s handiwork; it is her well-being—a crucial component in maintaining balance. By accepting death as a fundamental part of the Cosmos, we can shift our focus from fearing mortality to embracing a life aligned with our values. Marcus further encourages us to consider who we look to for praise and honor, questioning whether their judgments align with virtue or merely societal vanity.
In Stoic philosophy, the true aim of life is not to evade death but to live justly and virtuously. By understanding death as a natural phenomenon, we can resist the urge to abandon our values out of fear. Instead, we stand firm in the pursuit of a life that honors virtue, regardless of life’s brevity.
"How all things are vanishing swiftly, bodies themselves in the Universe and the memorials of them in Time; what is the character of all the things of sense, and most of all those which attract by the bait of pleasure or terrify by the threat of pain or are shouted abroad by vanity, how cheap, contemptible, soiled, corruptible, and mortal:—these are for the faculty of mind to consider. To consider too what kind of men those are whose judgements and voices confer honour and dishonour; what it is to die, and that if a man looks at it by itself and by the separating activity of thought strips off all the images associated with death, he will come to judge it to be nothing else but Nature's handiwork. But if a man fears Nature's handiwork he is a mere child; and yet death is not merely Nature's handiwork, but also her well-being. To consider also how mortal man touches God and through what organ of himself, and when that part of him is in what sort of condition." - Meditations 2.12
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In this episode, I discuss Meditation 11 from Book 2 of Meditations, where Marcus Aurelius reminds us to live each moment as if death could come at any time, encouraging a focus on living virtuously. Marcus addresses the nature of death and the existence of gods, framing them in a way that reduces fear. He explains that if gods exist, they are just, so there is no need to fear death. If gods do not exist, then life has no divine meaning, and death is a natural peace. Marcus implies that life is purposeful and that the Cosmos supports virtuous living, so we should focus on actions aligned with our goals and moral growth.
I explore how this perspective allows Stoics to view life’s challenges, including the existence of evil, with less distress. Marcus frames “evil” as ignorance and vice, and by trusting in the rationality of the Cosmos, we believe that every challenge has a virtuous counter. This mindset helps us avoid responding to darkness with darkness. Instead, by seeing every obstacle as an opportunity to act rightly, we resist the urge to adopt negativity in response to life’s hardships. This focus on virtuous action enables us to maintain a Stoic purpose, finding strength in aligning our actions with reason and justice.
"In the conviction that it is possible you may depart from life at once, act and speak and think in every case accordingly. But to leave the company of men is nothing to fear, if gods exist; for they would not involve you in ill." - Meditations 2.11
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In this episode, I cover Meditation 10 from Book 2 of Meditations, where Marcus Aurelius reflects on the comparison between faults driven by anger and those driven by desire. He references Theophrastus, who argued that errors rooted in pleasure and appetite are graver than those caused by anger. I explore this idea, explaining how Stoics view actions driven by desire as more deliberate and habituated than those caused by reactive emotions like anger. When we act out of anger, it is often a response to external stimuli, a proto-emotion that we can manage. However, when driven by pleasure, it is a deeper habituation that reflects ongoing indulgence in vice, making it harder to correct.
I also discuss the translation issues around the term "effeminate," which appears in some versions of this meditation. I explain how the term used in Greek more accurately means "morally weak" rather than a critique of femininity. Marcus’ message is not about gender but about the danger of succumbing to our desires without rational consideration, a habit that can lead to greater moral failings over time.
The episode further delves into the concept of habituation as a critical Stoic tool. I emphasize that Stoicism is not just a philosophy but a practice that requires repeated, deliberate actions. Through consistent practice, our responses to situations become reflexive, turning virtuous behavior into a habit. This is why true Stoic progress involves moving beyond conscious effort to a stage where virtue becomes second nature, a goal that even I am still striving to achieve.
"Like a true philosopher Theophrastus says, when comparing, as men commonly do compare, various faults, errors of appetite are graver than errors of temper. For clearly one who loses his temper is turning away from Reason with a kind of pain and inward spasm; whereas he who offends through appetite is the victim of pleasure and is clearly more vicious in a way and more effeminate in his wrong-doing." - Meditations 2.10
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In this episode, I reflect on Meditation 9 from Book 2 of Meditations. Marcus Aurelius reminds us to always remember the nature of the Cosmos and our place within it. He emphasizes that the Cosmos is a rational and self-sustaining system, and as part of it, we share in that logic and beneficence. Marcus urges us to act in accordance with Nature, meaning that we should strive to be rational and beneficent, just as the Cosmos is.
I explore how the Cosmos, though not consciously acting like a human, sustains itself in a way that allows everything within it to exist and perform its roles. By understanding this, we realize that no external force can prevent us from making choices in line with our rational nature. While external circumstances may influence us, it is ultimately our choice how we respond to them. Marcus reminds us that it is not the external situation, but how we make choices, that determines whether we act with wisdom and virtue.
I also touch on the Stoic concept of personal responsibility, explaining how we are always accountable for our choices. Even when provoked, such as by an unkind boss, it is our choice how we react, and only we can choose to act with virtue or vice. The key is not just in the choice itself, but in the reasoning behind that choice. By internalizing the understanding that we are in control of our responses, we can aim to align ourselves with the rational and beneficent nature of the Cosmos.
"Always remember the following: what the nature of the Whole is; what my own nature is; the relation of this nature to that; what kind of part it is of what kind of Whole; and that no man can hinder your saying and doing at all times what is in accordance with that Nature whereof you are a part." - Meditations 2.9
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In this episode, I discuss Meditation 8 from Book 2 of Meditations. Marcus Aurelius reflects on how people rarely suffer from not understanding the thoughts of others but are bound to suffer if they don’t observe their own thoughts. I explain how spending too much time worrying about what others think leaves us no energy to examine our own thoughts and work toward virtue. This meditation is not about ignoring others, but rather about prioritizing our mental energy wisely. We can care for others, but we must avoid wasting time on trivial judgments about why someone acts a certain way or holds an opinion about us.
I tie this to a broader Stoic understanding of how most people are "sick" with ignorance, often chasing material desires or misconceptions about what is good. This lack of understanding causes people to live in private worlds of delusion, where their judgments are skewed by false perceptions. Stoicism, on the other hand, teaches that the only true good is virtue, and once we embrace that understanding, we gain clarity on how lost most people are. By focusing on our own character and its alignment with virtue, we avoid the misery that comes from spending too much time concerned with the faults of others.
"Men are not easily seen to be brought into evil case by failure to consider what passes in another's soul; but they who do not read aright the motions of their own soul are bound to be in evil case." - Meditations 2.8
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In this episode, I discuss Meditation 7 from Book 2 of Meditations, where Marcus Aurelius advises us to give ourselves moments of quiet to focus on learning something good, while also warning against aimlessness. I explore how modern distractions—whether from media, politics, or content creators—are constantly vying for our attention. Marcus’ advice to focus on "something good" can be interpreted as learning about virtue, which helps quiet the noise of the world. Alternatively, it can mean focusing on something personally meaningful, not driven by fear of missing out, but chosen for its value.
However, Marcus cautions that even when we think we are focusing on something good, we must beware of aimlessness. Those who live without broader goals, Marcus says, waste their lives in trivial pursuits. I analyze how this warning applies to modern content that distorts Stoicism, particularly hyper-masculine and red-pill ideologies that mislead young men by portraying women as distractions. These misguided ideas lead people to chase false solutions to non-existent problems, wasting time and attention.
The meditation emphasizes that distractions are not external forces, but a result of our lack of attention management. A Stoic response is not to eliminate external influences, but to strengthen inner resolve and temperance. Marcus reminds us that a Stoic should not allow external events, like a breakup, to compromise moral character. Instead, the Stoic improves, recognizing that virtue is the only true good, and distractions—whether relationships or the noise of society—are indifferent unless we let them affect us.
"Do things from outside break in to distract you? Give yourself a time of quiet to learn some new good thing and cease to wander out of your course. But, when you have done that, be on your guard against a second kind of wandering. For those who are sick to death in life, with no mark on which they direct every impulse or in general every imagination, are triflers, not in words only but also in their deeds." - Meditations 2.7
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In this episode, I explore Meditation 6 from Book 2 of Meditations, where Marcus Aurelius reflects on how we often fail to honor our own well-being, instead placing it in the hands of others. I dive into the Stoic concept of violence, explaining that true violence, in Stoic terms, is the damage we do to our own moral character through vice, not the physical acts we traditionally associate with violence. Using examples like murder, I explain how Stoicism teaches that no external action can harm another’s virtue, but choosing to act unjustly damages our own character. This episode also touches on the nuanced relationship between Stoicism, religion, and moral decision-making, emphasizing that for Stoics, the measure of uprightness is the quality of one’s character, aligned with Nature and the pursuit of virtue.
"You are doing yourself violence, violence, my soul; and you will have no second occasion to do yourself honour. Brief is the life of each of us, and this of yours is nearly ended, and yet you do not reverence yourself, but commit your well-being to the charge of other men's souls." - Meditations 2.6
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In this episode, I begin by correcting a mistake I made about the word "Prokoptôn," clarifying that it is the singular form, not the plural. We then dive into Meditation 5 of Book 2, which focuses on acting with precision, dignity, love, freedom, and justice in every moment, as if it were your last. I break down the importance of being aligned with nature and explain how Marcus Aurelius emphasizes the need to be in awe of the Cosmos, rather than "god-fearing" as some translations might suggest. I also touch on how we should fulfill our roles and responsibilities according to our nature, using the Stoic principle of Oikeiosis to live a life aligned with the Cosmos.
"Each hour be minded valiantly as becomes a Roman and a man to do what is to your hand with preciseness . . . and unaffected dignity natural love freedom and justice; and to give yourself repose from every other imagination. And so you will if only you do each act as though it were your last freed from every random aim from willful turning away from the directing Reason from pretense self-love and displeasure with what is allotted to you. You see how few things a man need master in order to live a smooth and godfearing life; for the gods themselves will require nothing more of him who keeps these precepts." - Meditations, 2.5
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In this week's meditation, we explore Meditation 2.4 from Book 2 of the Meditations. The conversation centers around the inevitability of death, the urgency of utilizing the present moment, and the Stoic approach to perceiving and appreciating life on Nature’s terms.
Meditation Quoted: "Remember how long you have been putting off these things, and how many times the gods have given you days of grace, and yet you do not use them. Now is it high time to perceive the kind of Universe whereof you are a part and the nature of the governor of the Universe from whom you subsist as an effluence, and that the term of your time is circumscribed, and that unless you use it to attain calm of mind, time will be gone and you will be gone and the opportunity to use it will not be yours again." — Meditations, 2.4
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In this episode, we delve into Meditation 2.3 of Marcus Aurelius’s Meditations. We explore the concepts of Providence and the interconnectedness of the universe as understood by the Stoics. We discuss how everything in the cosmos, including human life, is part of a logical and stable system governed by natural laws. Additionally, we touch upon the Stoic view of change and how it contributes to the stability of the universe. The practical takeaway? Embrace the logical nature of the cosmos, understand that change is not our enemy but rather a necessary aspect of existence, and remember that the answer to a contented life doesn’t lie in external sources like books or gurus but in accepting and playing our part in the grand scheme of things.
Quoted Meditation:
“The work of the gods is full of Providence: the work of Fortune is not divorced from Nature or the spinning and winding of the threads ordained by Providence. All flows from that other world; and there is, besides, necessity and the wellbeing of the whole universe, whereof you are a part. Now to every part of Nature that is good which the nature of the Whole brings, and which preserves that nature; and the whole world is preserved as much by the changes of the compound bodies as by the changes of the elements which compose those bodies. Let this be sufficient for you, these be continually your doctrines. But put away your thirst for books, that so you may not die murmuring, but truly reconciled and grateful from your heart to the gods.” — Meditations, 2.3
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In today’s episode, we explore Meditations 2.2 by Marcus Aurelius, diving into the Stoic understanding of our bodies, the concept of the “god” in Stoicism, and the relationship between our physical body, life-sustaining breath, and rational mind. Marcus identifies these three parts of the human being and challenges us to take control of the only one we can—the governing self, or rational mind.
We also touch on the Stoic concept of Logos, the naturalistic “god” that underpins the universe, and discuss the Stoic perspective on the body as a temporary vessel on loan from the universe. Finally, we delve into the importance of not letting our minds be controlled by selfish impulses or distractions, emphasizing the Stoic practice of paying attention to our thoughts and actions as the path to living a virtuous life.
Meditation Quoted:
“This whatever it is that I am, is flesh and vital spirit and the governing self. Disdain the flesh: blood and bones and network, a twisted skein of nerves, veins, arteries. Consider also what the vital spirit is: a current of air, not even continuously the same, but every hour being expelled and sucked in again. There is then a third part, the governing self. Put away your books, be distracted no longer, they are not your portion. Rather, as if on the point of death, reflect like this: 'you are an old man, suffer this governing part of you no longer to be in bondage, no longer to be a puppet pulled by selfish impulse, no longer to be indignant with what is allotted in the present or to suspect what is allotted in the future.'” (Meditations, 2.2)
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In this first episode of Season 2, we dive into one of my favorite meditations from Marcus Aurelius, Meditations 2.1. I’ll be using the Farquharson translation throughout this season, and today, I’m excited to get started.
Meditation Quoted:
"Say to yourself in the early morning: I shall meet today inquisitive, ungrateful, violent, treacherous, envious, uncharitable men. All these things have come upon them through ignorance of real good and ill. But I, because I have seen that the nature of good is the right, and of ill the wrong, and that the nature of the man himself who does wrong is akin to my own (not of the same blood and seed, but partaking with me in mind, that is in a portion of divinity), I can neither be harmed by any of them, for no man will involve me in wrong, nor can I be angry with my kinsman or hate him; for we have come into the world to work together, like feet, like hands, like eyelids, like the rows of upper and lower teeth. To work against one another therefore is to oppose Nature, and to be vexed with another or to turn away from him is to tend to antagonism." -- (Meditations, 2.1)
In this episode, I explore how Marcus’s reflection captures the essence of Stoicism by reminding us of the importance of viewing others with compassion, even when they act out of ignorance. We are all striving toward Virtue, and acknowledging our shared imperfections can foster a deeper sense of unity and purpose.
I also discuss the Stoic concepts of Virtue, the Unity of Virtue, and the idea that no one does wrong knowingly. These ideas challenge us to reconsider our judgments of others and ourselves, recognizing that everyone is acting from their own perceived understanding of what is right—even if that understanding is flawed.
Finally, I leave you with two questions to ponder and discuss in the comments: How well do you balance your service to the greater good with your own personal well-being? And how do you manage the conflict between your higher ideals and the distractions of daily life?
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In this primer episode for Season 2, I introduce the reboot of the podcast. If you're new here, welcome—I'm excited to have you join this journey. This season is not a reimagining but a refresh, building on the knowledge I've accumulated since I first started this podcast in 2022. While Season One was an exploratory beginning, Season Two aims to dive deeper into the Stoic canon with greater insight and understanding.
In this episode, I explain some key Stoic vocabulary you'll need to know, such as "Prokoptôn," "Virtue," "sage," "impression," and "assent." I also discuss the Stoic concepts of "Good," "Bad," and "indifferents," clarifying common misconceptions about Stoicism and how it guides us in making moral choices.
Additionally, I touch on the Stoic Circles of Concern and introduce my Pyramid of Concern, a tool I developed to help us better understand and prioritize our roles and responsibilities in the context of Stoic ethics.
Finally, I discuss the Dichotomy of Control—or, as I prefer to call it, the Dichotomy of Choice—emphasizing the importance of focusing on what we can choose and letting go of what we cannot.
This season will revisit the Meditations of Marcus Aurelius, starting with Book 2, Meditation 1. Together, we'll explore Stoic philosophy in a way that is both deep and accessible, aiming to help you progress on your path toward Virtue.
Thanks for being here, and I'm looking forward to this journey with you. See you next week!
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