Meditations, work by the Roman emperor Marcus Aurelius (121–180 ce; ruled 161–180 ce) consisting of Stoicism-inspired philosophical reflections, probably written during the early 170s, while Marcus was leading a series of military campaigns against Germanic tribes along the Danube River in central Europe.
To what extent Marcus intended the Meditations for eyes other than his own is uncertain; they are fragmentary notes, discursive and epigrammatic by turn, of his reflections in the midst of military campaigning and administration. In a way, it seems, he wrote them to nerve himself for his daunting responsibilities. Strikingly, though they comprise the innermost thoughts of a Roman, the Meditations were written in ancient Greek—to such an extent had the union of cultures become a reality. In many ages these thoughts have been admired; the modern age, however, is more likely to be struck by the pathology of them, their mixture of priggishness and hysteria. Marcus was forever proposing to himself unattainable goals of conduct, forever contemplating the triviality, brutishness, and transience of the physical world and of humanity in general and himself in particular; otherworldly, yet believing in no other world, he was therefore tied to duty and service with no hope, even of everlasting fame, to sustain him. Sickly all through his life and probably plagued with a chronic ulcer, he took daily doses of a drug; the suggestion has been made that the apocalyptic imagery of passages in the Meditations betrays the addict. More certain and more important is the point that Marcus’s anxieties reflect, in an exaggerated manner, the ethos of his age.
The Meditations, the thoughts of a philosopher king, have been considered by many generations one of the great books of all times. Although they are Marcus’s own thoughts, they are not original. They are basically the moral tenets of Stoicism, learned from his earlier study of the Diatribai (Discourses) of Epictetus, a religious former slave and an important moral philosopher of the Stoic school. The Meditations thus exhibit the beliefs that the cosmos is a unity governed by an intelligence; that the human soul is a part of that divine intelligence; and that the soul can therefore stand, if naked and alone, at least pure and undefiled, amid chaos and futility. According to some interpreters, Marcus’s references to the soul indicate a movement away from Stoic physicalism and toward a Platonic mind-body dualism. Other scholars argue to the contrary that Marcus’s descriptions represent only a loose application of Platonic-style dualistic language. In any event, Marcus did not deviate so far from Stoicism as to accept the comfort of any kind of survival after death.