Meditations

I bought this translation of Meditation after I read its free PDF version. Gregory Hays has a very readable style - not too lucid, not too verbose. The introduction is well written and rather comprehensive and by itself justifies the purchase. It provides a chronological view of the sociopolitical environment before and during Marcus' reign. It also provides a simple and necessary background about the common philosophical doctrines of the period. It also outlines a short but concise view of Marcus' life and its challenges, and it ties those life events nicely by references to the actual Marcus' Meditation notes. By doing so, Hays brings some organization to what is otherwise a collection of disparate and disorganized soul searching notes by Marcus Aurelius. This is not a book of Philosophy. The Stoicism concepts were around for about 450 years before Marcus's time and well documented by professional philosophers before Marcus. What makes this book so unique and interesting to read is the fact that it was written by an emperor with absolute God-like powers. Like an athlete who goes through daily exercise regiments to keep his body and muscles in shape, the Mediation book is a collection of daily notes from Marcus to himself trying to keep his faculties in shape and under control despite constant daily pressures from the court, senate, family, betraying officers, dying wife, and periodic attacks and bloody battles with Barbarians from north and Parthians from east. He managed to keep his sanity through hard times, especially in the last decade of his life, by continuous mental exercises in logic, ethics and by keeping in harmony with the force of nature - the three principles he believed in. He knew that absolute power could corrupt absolutely and for a man in his position the damage would be irreversible. His philosophies are not unlike another historic figure who was in a similar God-like position as the emperor of Persia about 6 centuries before him, Cyrus the Great. The Cyrus Cylinder and the Mediation notes are reminders of how great men like Cyrus the Great and Marcus Aurelius managed to be larger than life by not committing the mistakes that some other leaders who were in similar positions before and after them committed. This should be a required reading for any leader who is in a powerful political or financial position and can potentially commit judgment errors the could lead to financial or political disasters. We have seen a few of those judgment errors and their disastrous consequences in recent history. There are references on the internet that show how the teachings of these great historical figures influenced some US presidents and how these thoughts transformed into concept such as our constitution's "checks and balances" that seeks to eliminate "absolute power" from any one person or institution of the government. I highly recommend this translation of the book.

First, the book: it is standard paperback perfectbound. Nothing special, but not exceptionally bad. I believe the hardcover is also perfectbound (they should call it "lousybound") instead of sewn; and why would I buy a hardcover, if the binding is not sewn? It won't lay open flat, which makes it even harder to read than a paperback! For $8.00, cheaper than some others, this translation is by far the best on the market. Hays is faithful to the Greek (sometimes overliteral, rarely overfree), more so than other translations. Hays manages to transmit more of the style and mood of Aurelius' actual writing than any other translation by an order of magnitude: this can be a blessing or a curse. However much I demand that my Bibles be literally/formally translated to carry over as much as possible even of the order and form of the God-breathed words (I can't read Hebrew or Aramaic), it's not something I desire in literature, for which, being uninspired (except artistically), the actual words and idioms used generally have no great value, the value instead being in the sense of the text. (I think Hofstadter's Godel Escher Bach is an exception to this, and can't imagine that it can be translated, as so much of the meaning of the book depends on form and peculiarities of the English language.) St Jerome had much the same opinion, stating, I believe in an epistle to St Augustine while defending his (debatable) choice of translating his Vulgate from the Jews' modern Hebrew (which had already entered in on the process of eliminating prophecies of Christ, leaving us with gems such as, "like a lion my hands and feet", which, with different pointing, reads, "they have pierced my hands and feet" - the first one doesn't even make sense!) instead of their ancient Septuagint Greek: "When translating the sacred scriptures, I attempt to give Greek and Hebrew a clothing of Latin, retaining even the word order so far as it is possible [that is, formal translation: in the process giving rise to "Ecclesiastical Latin", as the Vulgate is no more Ciceronian or Virgilian Latin than Spanish is] but when translating the works of men, I endeavor to translate the sense of what is being said, not only the words [that is, dynamic translation]". De Selincourt's translations of Livy are some of the best examples of the latter. Livy is far from inspired: I care little about the form of the words he used, but the sense. De Selicourt's translation has me laughing aloud, much as I imagine the original readers would have, at the constant ineptitude and malice of the tribunes, always pushing for "agrarian reform" as a rallying-cry. Ancient historians did not set out to write just a history, but also a work of great literature: mere modern history was accounted unworthy of the pen, and was for the annals of the priests, to be recorded in lists of names, locations, and dates. Names, locations, and dates do not alone a history make: the ancients understood this. That's why ancient history, from Livy to Plutarch*** to Suetonius to Xenophon to Tacitus to Polybius, is uniformly excellent, and why modern history is uniformly bad in comparison. The best of modern history, the transitional and seminal Decline and Fall of Gibbon, is the closest one comes, but it is colored and ruined by a deep hatred of all things clerical, Catholic, and Christian, which absolutely permeates the work, and a subtext of love for the barbaric Mohammedans, whom he viewed as "rational" in comparison. At least he got his bias towards the degenerate Byzantine empire and its ossified Orthodox religion right. ***Speaking of Plutarch, one has two choices: the modern and decent translations of Penguin in horrible editions, issued in half a dozen books with many lives overlapping (i.e. Alexander is in two books, Caesar in three) in a series that is still incomplete, with the lives presented out of order and Plutarch's comparisons either omitted entirely or presented after one of the lives mentioned, whereas the life being compared to is not even in the same volume, let alone back to back: or Modern Library's old translation from the 1600s (updated in the 1800s to remove the most archaic verbiage and most of the archaic pronouns) that reads poorly (even worse than Dickens, and I hate Dickens), as a stereotyped "classic", but is presented in two volumes in correct order with the comparisons, much as Plutarch intended. One needs both editions, so one can read the Penguin translations in the order given in Modern Library, and then read Modern Library's printing of Plutarch's comparisons of lives. (If one had to choose one or the other, the trade-off for readability in the Penguin is too great, compared to the poor presentation: one should choose the Modern Library.) That brings me to the best of the "truly modern" historians, Steven Runciman; his work is terrible compared to the ancients, and stellar compared to the rest of the moderns, who are more suited to writing technical specifications or books of law than anything else. Lest anyone think the moderns are more truthful or less biased, Runciman's obsessive fawning over that same decrepit Orthodox religion and overweening sympathy for the degenerate Byzantines (and even a hint of sympathy for those enemies of all civilization, the paynim foe, the Mohammedan, who had encroached on the lands of Christendom for four centuries and were slaughtering and enslaving pilgrims to the Holy Land to attempt to prop up their failing empire by trying to acquire new sources of dhimmis wherever they could be found) should dispel that notion - only sourcing has been improved. But even with bibliographies, one can choose and weight a work towards those extremely biased sources, such as Anna Komnena's report of the Crusade (which Runciman relies heavily upon). Warren Carroll is likely the best historian of our generation, with Jaroslav Pelikan close behind; but Jaroslav Pelikan, unlike Carroll and Toynbee, did not do "surveys of history", but focused on a very specific topic. Much as all of the professions, except for the noble philosophers and theologians (and even those, to a degree) have become so cripplingly overspecialized as to be facetious to non-specialists. Some philosophy (notably Aristotle) requires the translation to be stiff if one is to follow Aristotle's thought, and not the translator's interpretation of his philosophy (much like the Bible), which can never be trusted today. It reminds me of the old Bollingen Plato which I had to use when studying philosophy, before the much better Hackett editions and the new single-volume one were released, where all of the introductions gushed, "Plato was so smart - almost as smart as we (Hume, Locke, Kant, Hegel, Heidegger) are!" (blasphemy - Aristotle had more philosophical sense when he grunted to take a shite than Hume did in thirty years of writing ponderous tomes of trash). For other translations, "The Emperor's Handbook" is lousy, IMO. It's too loose. I cut my teeth on Staniforth's translation, which is archaic, overly flowery, and too loose at the same time. I think the Hammond translation is the second best (after Hays) out there. I also prefer Hays immensely because he leaves "logos" untranslated (instead of translating it as a range of words, improperly injecting interpretation in to the text, as no one option, such as "reason", works in all places in the Meditations), and, reading the book as a Catholic, I am often amazed at the insights towards Christ (the Logos) that are revealed in the jarring disconnect between the English translation and the transliteration of "logos" - I often think that Emperor Marcus Aurelius was writing about Christ; whether by accident of language, coincidence of Hellenistic philosophy, divine inspiration, or because the Christian ethos had already so permeated the Empire by the time of the writing of the Meditations, I know not. Nevertheless, Hays' translation can be used in places nearly as a Christian devotional instead of reading like Enlightenment garbage crossed with paleo-paganism and new ageism, as the Staniforth translation reads (always capitalizing "Reason", "the Whole [as in, 'return to "the Whole" at death']"). When reading Greek philosophy, "logos" is such a common word it loses its power and distinction as essentially the Incarnate Word, appearing constantly in contexts where Christ never would because of the nature of truth, being seen as in a mirror darkly - not so in the Meditations, this translation has shown, wherever "logos" is, one can insert "the Logos" and get an even greater sense of Aurelius' text - I am tempted to say a sensius plenor.

Introduction: 🌟 As a seeker of wisdom and a wanderer of ancient texts, I recently embarked on a pilgrimage through the pages of "Meditations: A New Translation" by Marcus Aurelius. Let me tell you, fellow truth-seekers, this book isn't just ink on paper; it's a portal to the soul of an emperor. Buckle up, for we're about to dive into the depths of Stoic seas. 1. The Timeless Echoes: Marcus's Inner Monologue Nearly two thousand years after its creation, "Meditations" remains a beacon for those navigating the tempests of existence. Marcus Aurelius, philosopher and Roman emperor (A.D. 161–180), penned these musings—a series of spiritual exercises that transcend time. Here's why it's more relevant than ever: - Wisdom Unfurls: Marcus's insights ripple across centuries. From grappling with adversity to harmonizing with the cosmos, he whispers truths that echo in our hearts. - Stoic Compass: Imagine sitting with Marcus in his study, sipping philosophical tea. His words—practical, profound—guide us through life's labyrinth. Stoicism isn't just a philosophy; it's a life raft. 2. Gregory Hays's Translation: A Fresh Breeze In this new translation by Gregory Hays, Marcus's thoughts emerge like morning dew on ancient leaves. Hays strips away the cobwebs of time, presenting the emperor's wisdom in unencumbered English. It's as if Marcus himself leaned over our shoulders and whispered, "Listen closely." 📜✨ - Spareness and Compression: Hays captures the essence—the spare beauty—of the original Greek text. No frills, no excess. Just clarity. Never before have Marcus's insights been so vividly presented. - Immediacy: These pages breathe anew. Marcus's musings feel immediate, urgent. It's not a history lesson; it's a conversation across millennia. 3. The Journey Within: A User Manual for Life - Leadership Lessons: Whether you're an emperor or an everyday soul, Marcus's counsel transcends titles. How to lead with integrity? How to navigate chaos? It's all here. - Facing Mortality: Death, that eternal companion, dances through these pages. Marcus invites us to embrace mortality—to live fully, knowing our days are numbered. - Inner Citadel: Imagine fortifying your mind like a stoic fortress. Marcus hands us the blueprints. When life hurls arrows, we deflect with virtue. 4. Conclusion: A Grateful Ovation In the quiet chambers of our minds, "Meditations" unfurls its tapestry. It's not just a book; it's a mirror reflecting our humanity. So, fellow seekers, raise your worn bookmarks and toast to Marcus Aurelius—the sage, the emperor, the friend we never met. Rating: ⭐⭐⭐⭐⭐ (5/5 Philosophical Stars) *Disclaimer: No toga-wearing philosophers were harmed during the writing of this review.* May your thoughts be as timeless as the Meditations. 🌿🌟

I finally got around to reading Meditations after owning it for years, drawn by its reputation as a cornerstone of Stoicism. While I can clearly see why it has endured for nearly two thousand years—and why so many people rate it so highly—it didn’t fully land as a 5-star experience for me. The book is not really a “book” at all, but a collection of personal notes, often repetitive, sometimes dull, and lacking the kind of structure or intellectual progression I usually expect from philosophy. That said, there is undeniable value here. Many of the reflections are powerful, especially around control, discipline, impermanence, and how to deal with adversity. But this leads to my main critique: I don’t see Marcus Aurelius as a philosopher in the same sense as Aristotle or Kant. He doesn’t build a system—he reminds himself how to live. He is, in my view, a wise man rather than a philosopher. In the end, Meditations feels less like a coherent philosophy and more like a lifelong practice—something to revisit in small doses rather than read cover to cover. There are great lines and moments of clarity throughout, but also inconsistencies and a strong focus on endurance rather than joy. A valuable read, but not a mind-blowing one.

An interesting and inspiring collection of Emperor Marcus Aurelius’ thoughts about life, love, politics and living your best life. I don’t subscribe to Stoicism as a philosophy, but much resonates, such as living in the present, being your best self, being kind…etc. Worth a read with a yellow highlighter!

Sometimes Amazon bundles multiple translations under one product listing, so this is the Gregory Hays translation. Overall I give the translation 5/5 just from the perspective of being well-written and free of errors. This is my first reading so I can't speak to "accuracy" per se, but overall the flow of the prose gives me a lot of assurance that it's a faithful translation. This translation comes with a large opening section detailing Marcus Aurelius' life and the geopolitical and social factors surrounding the work, as well as the history we know of how the work survived and was transmitted. This background is great because the Meditations were in part Marcus' personal diary. Many lines were only meant as personal reminders - a sort of philosophical to-do list - and some lines are still such non-sequiturs that scholars can't place them. Overall though, the Meditations is sort of a philosophical play book. Marcus is essentially coaching himself - how to act, what to think about, how to carry yourself. It makes for an incredibly actionable philosophical work. Overall, it's precisely the fact that Meditations was never meant to be read which makes it such good reading! This isn't a thorough treatise trying to explain why stoicism is the best philosophy, it's more of a step-by-step guide for how to live and breathe this philosophy. Famously, this work constantly mentions death. Marcus Aurelius constantly reminded himself that he was mortal, and that he could die at any time. He clearly expresses that this belief helps him act honorably at all moments. If you believe you could die today, Aurelius believed you'd be much more likely to express yourself fully and to avoid saying anything which was dishonest or which would cause you to feel regret later. This doesn't mean he ignored the future - preparing for a good life tomorrow, including diet and exercise, has benefits today as well as tomorrow. Meditations is rarely dry. It's quick, aphoristic "to-do list" style means varied points are given one after another. If you don't get something from one paragraph, the next might still be very important to you. It's similar to Nietzsche in that regard. Unlike Nietzsche however, this book goes strongly against ego. Aurelius doesn't say he is a genius, but that he is a human like any other. Overall this is a fairly unique work in terms of major philosophical books. Because this book wasn't meant to be published, it's one of the most brutally honest and effective works out there, especially because this ethos meshes with stoicism. One stoic principle might be, "write everything down - but write honestly, as though it will never get published". Aurelius accidentally accomplished that in strong fashion, and the philosophical world is all the better for it.

This review will likely be somewhat different from most of the other comments about this “new” translation of philosopher-king Marcus Aurelius’ classic “Meditations.” First, Wikipedia mentions a dozen different English translations, with Hays’ being written in 2002, so, while well done, it’s not necessarily “today” new. Second, the book does a great job of describing Stoicism but doesn’t really get into any validation of the philosophy itself, leaving the reader on his own about the value of Aurelius’ comments about how to live life. Here is some of what the translator/editor says: Stoicism is a concept derived from the Greek for “painted porch,” where the Stoicism-originating philosopher Zeno was said to have taught at the Agora marketplace in ancient Athens. Stoicism is one of the four major schools of philosophic thought established in the Greek period: Stoicism (Zeno), Epicureanism (Epicurus), Cynicism (Diogenes), and Skepticism (Pyrrho). Seneca the Younger, Epictetus, and Marcus Aurelius are philosophers who continued the stoic tradition into the Roman period. Stoicism says that virtue is the way to achieve eudemonia ("happiness" or the highest human good) through an ethical way of life devoted to reason. It provides an emotional resilience to misfortune, especially through its calling much of what happens in life as fate, about which humans can do little, so why complain? As for validation, Stoicism has several modern philosophers criticizing it as tantamount to determinism (no free will), a way to avoid trying hard to change the world, and a way to deaden the pain in moments of loss. Yes, there is great truth in the goal of living life according to reason. Still, there is also value in not always suppressing emotions (or psychosomatic responses to previously made value judgments) as psychologists would advise. In this respect, I was intrigued by what happened (outside the parameters of Aurelius’ commentary) with his Nero-like son, Commodus. Commodus reigned from 177 (jointly until Aurelius' death in 180) and then another twelve years by himself until his assassination by his wrestling partner in 192 AD at age 31 (at the end of the Pax Romana). Commodus had little interest in administration, leaving it to others who irked Rome's senators by increasing their taxes. He did not continue the frequent warfare known during his father’s reign. While peaceful, Commodus’ rule was known for its abundant intrigues, reversion to dictatorial rule, and creation of his deific personality cult with him fashioned as a new Hercules and/or Romulus. He performed as a gladiator, as loosely portrayed in the movie “Gladiator.” Some historians thought he was not naturally wicked but guileless and brought to his actions through cowardice as a slave to his companions. But was his rejection of Stoicism at least partially the result of his upbringing by Marcus? Consider Marcus’ comment in Book Eleven, #34: “As you kiss your son good night, says Epictetus, whisper to yourself, ‘He may be dead in the morning.’” Is this any way to develop a love for one’s son, or is it a way to stifle it in trying to avoid the pain of future loss (so, since I made sure it won’t hurt, just go ahead and sock it to me)? As regards the stoic-like “Serenity Prayer” of modern philosopher Reinhold Niebuhr (or his student Winnifred Crane Wygal), consider the pithy challenge to have the wisdom to know the difference between what can and cannot be changed. One will read long and hard throughout Aurelius’ twelve books (many of which dwell upon mortality) of the self-pep-talk “Meditations” to find any sure-fire way to know or even consider the difference. Nevertheless, Aurelius does a great job in commenting on the value of moral character (seeking the truth, deciding what is right, and courageously acting accordingly). Speaking of moral character and Stoicism, George Washington is said to have absorbed Stoicism from time spent with his brother’s inlaws, the Fairfaxes of Belvoir. Of special note was Washington’s fascination with the stoic character of the noble Roman Senator Cato the Younger in Addison’s play “Cato, a Tragedy,” about the republican martyr Cato’s contention against the dictator Julius Caesar. There’s also the stoic-like “call of duty” example from the virtuous early Roman consul Cincinnatus. As well, in Washington’s youth, he was said to have owned an English outline copy of the principle dialogues of the stoic philosopher Seneca the Younger. Bottom-line and my commentary aside, Marcus Aurelius’ book in this translation is highly recommended to be read as a classic “Great Book” from one of history’s most notable warrior philosopher-kings. Of possible interest to those interested in George Washington as a warrior philosopher-definitely-not-wanting-to-be-king, check out the following book detailing the importance of character in securing life, liberty, and the "pursuit of happiness": George Washington’s Liberty Key: Mount Vernon’s Bastille Key – the Mystery and Magic of Its Body, Mind, and Soul , a best-seller at Mount Vernon.

Such a good read. Life changing.

On the surface Marcus Aurelius is clear in his words. Most of what he says is common sense, bar, perhaps, anything related to providence and god - although, those words have somewhat different meaning in a Stoic sense than what we may associate with them today. Because everything is so clear, is common sense and applicable to our life today the experience reading this book is profound. It's not one to rush through, though. One want to take time to reflect. Reflection can be challenging. Because Marcus challenges our (modern) habits of rushing through life, ever busy, never truly present, often angry, and attached to external goods - we are consuming, but are we living? And are we living well? Reflection on his words can change perspective. And thus can be life changing - if the moral guide Marcus lays out, based on the ancient virtues of Stoic philosophy, are applied in practice in ones life. This often sounds easier than done, in reality. However, it's the same for everything in life: one needs to start, continue to learn, train and get better. Marcus, like many of us, is in this inner fight between what is right and what is wrong. He wants to be a good man, doing the right things, and reminding him in these meditations how to live the good life. On its own, without having any introduction and understanding of Stoic doctrine, the book is certainly valuable to read. However, I can only encourage one to look deeper into the details of Stoic philosophy to get a full understanding of the meaning of Marcus' words. As only then one can truly grasp the "why" beneath the individual paragraphs. Then the Meditations can become a guide for life to keep close to hand at any moment to call on for help and guidance at any moment of uncertainty, struggle and loss. This translation from Gregory Hays is superb. Simple, modern English, without losing the beauty of the language of the original.

Superbe édition, papier de qualité

Interesting read, many thoughts — reiterated to show importance

I’m not sure if this is normal but it’s the first time i’ve seen this so i’m pretty sure it’s not.

'Meditations: A New Translation (Modern Library Classics)' is a revelation, both enlightening and rejuvenating. This new translation brings the timeless teachings of Marcus Aurelius to the forefront of modern consciousness in a way that is both accessible and inspiring. It’s easy to feel disconnected from texts that were written almost two millennia ago, but this new translation bridges that gap with finesse. Marcus Aurelius' insights are rendered in clear, contemporary language that loses none of the original profundity, making the wisdom of one of the greatest Roman emperors and stoic philosophers readily digestible for today's readers. What truly stands out in 'Meditations' is its enduring relevance. The central themes—how to lead a good and meaningful life, how to understand oneself and the world, how to cope with hardship—are as applicable now as they were during the times of Marcus Aurelius. This book serves as a guide, enabling readers to navigate their lives with more clarity, peace, and purpose. The structure of 'Meditations' lends itself to contemplative reading. Each entry, each thought can be consumed individually, allowing readers to sit with the ideas, mull over them, and truly absorb the depth of Aurelius' wisdom at their own pace. This isn't a book to be rushed; it's a wellspring of insight that invites slow, deliberate engagement. The physical quality of the book, published as part of the Modern Library Classics, is also commendable. It's a sturdy, aesthetically pleasing volume with a layout that's easy on the eyes—making the experience of reading it all the more enjoyable. In conclusion, 'Meditations: A New Translation (Modern Library Classics)' is more than just a book. It's an invaluable companion for anyone seeking to lead a life guided by wisdom and virtue. Whether you're a longtime lover of philosophy or a curious newcomer, this fresh translation of a timeless classic is a worthy addition to your bookshelf.