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The Thoughts of Marcus Aurelius - College of Stoic Philosophers

The Thoughts of Marcus Aurelius - College of Stoic Philosophers

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130 THE THOUGHTS OF vi<br />

freedom <strong>of</strong> speech in those \vho opposed his opinions ;<br />

and the pleasure that he had when any man showed him<br />

anything better ;<br />

and how religious he was without<br />

superstition. Imitate all this that thou rnayest have<br />

as good a conscience, when thy last hour comes, as he<br />

had (i, 16).<br />

31. Return to thy sober senses and call thyself back;<br />

and when thou hast roused thyself from sleep and hast<br />

perceived that they were only dreams which troubled<br />

thee, now in thy waking hours look at these [the things<br />

about thee] as thou didst look at those [the dreams].<br />

32. I consist <strong>of</strong> a little body and a soul. Now to this<br />

little body all things are indifferent, for it is not able<br />

to perceive differences. But to the understanding those<br />

things only are indifferent, which are not the works <strong>of</strong><br />

its own activity. But whatever things are the works<br />

<strong>of</strong> its own activity, all these are in its power. And <strong>of</strong><br />

these however only those which are done with reference<br />

to the present ;<br />

for as to the future and the past activities<br />

<strong>of</strong> the mind, even these are for the present indifferent.<br />

33. Neither the labour which the hand does nor that<br />

<strong>of</strong> the foot is<br />

contrary to nature, so long as the foot does<br />

the foot s work and the hand the hand s. So then neither<br />

to a man as a man is his labour contrary to nature, so long<br />

as it does the things <strong>of</strong> a man. But if the labour is not<br />

contrary to his nature, neither is it an evil to him.<br />

34. How many pleasures have been enjoyed by robbers,<br />

patricides,<br />

tyrants.<br />

35. Dost thou not see how the handicraftsmen accom<br />

modate themselves up to a certain point to those who are<br />

to the<br />

not skilled in their craft, nevertheless they cling<br />

reason [the principles] <strong>of</strong> their art and do not endure to<br />

depart from it ? Is it not strange<br />

if the architect and<br />

the physician shall have more respect to the reason [the<br />

principles]<br />

<strong>of</strong> their own arts than man to his own reason,<br />

which is common to him and the gods ?

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