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In this episode, we explore Meditations 3.11 and its profound insights into how we process and assent to impressions. The Stoics believed that our initial reactions to external events—our impressions—are often flawed, and it’s our responsibility to critically examine them before accepting them as truth. This practice is essential for making rational, virtuous decisions instead of reacting emotionally or impulsively.
Marcus Aurelius reminds us that true greatness comes from methodically and truthfully testing everything we encounter. This means breaking things down into their essential components, considering their role in the larger universe, and determining what virtue is best suited to respond to them. In a world that often prioritizes personal feelings over objective reality, Stoicism challenges us to cultivate reason and clarity.
MEDITATIONS 3.11
“For nothing is so able to create greatness of mind as the power methodically and truthfully to test each thing that meets one in life, and always to look upon it so as to attend at the same time to the use which this particular thing contributes to a Universe of a certain definite kind, what value it has in reference to the Whole, and what to man, who is a citizen of the highest City, whereof all other cities are like households.”
THREE TAKEAWAYS
— Assenting to impressions requires caution: We should resist the urge to immediately accept our first reactions as truth. Instead, we must analyze the data, break it down, and ensure our conclusions align with reality.
— Reason must lead our decisions: Emotions are valuable, but they should be informed by rational understanding. A truly great person is one who sees things as they are and allows reason to guide their responses.
— Withholding assent is not neutrality: Refusing to form an opinion does not mean avoiding bias; it is itself an assent to inaction. Stoicism calls us to engage with reality and make rational, virtuous choices based on the best information available.
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Hey everyone, Tanner here. Today I'm going to share something with you that's a little bit different. This is not an episode. This is what's called a feed drop.
A feed drop is when I feature a podcast I think you might like and then you listen to a little bit of it and if you like it you go find out more about it on your own. And this podcast is called Money for Couples.
If you have ever found yourself wondering as a couple, where is all our money going? You're definitely not alone. That is exactly what episode 192 of Money for Couples titled "We Spend 98% of What We Make, Where Is It All Going?" is all about. This episode dives into real stories and practical strategies that help couples stop money fights.
If you like it, you find it helpful and you want to hear the full conversation, just search for Money for Couples wherever you're already listening to this podcast right now.
Episode Description:
Justin (40) and Deepika (32) are stuck in a frustrating financial loop: despite their high income, they feel like they’re living paycheck to paycheck. Deepika dreams of buying a house someday, but the couple can’t seem to identify where their money is going—or how to escape the cycle of credit card debt. Justin has a side hustle that he’s eager to grow, but he’s struggling to get the same level of commitment from his business partners. For years, they’ve been focused on survival, not dreaming about the future. Now, they’re realizing that their lack of a shared vision for their finances is keeping them from the life they want. Can Justin and Deepika kick their old habits, create a better strategy for managing their money, and finally start living their Rich Life?
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Saknas det avsnitt?
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In this episode, I explore Meditations 3.10, where Marcus Aurelius reminds himself—and us—that we only ever live in the present moment. He urges us to remember three things: life is short, the space we occupy is small, and fame is fleeting. But why does he emphasize this? Because knowing who we are and becoming the best version of ourselves is what truly matters.
This discussion dives into the Stoic understanding of determinism and free will. I explore how our choices shape our character over time, using Chrysippus’ analogy of cones and cylinders to explain how habitual actions determine our future choices. Along the way, I challenge common misunderstandings about fate, examine neuroscientific insights on decision-making, and explain why our focus should be on habituating ourselves toward virtue rather than trying to control the uncontrollable.
Meditations 3.10:
“Therefore throw all else aside, and hold fast only these few things; further calling to mind at the same time that each of us lives only in the present, this brief moment; the rest is either a life that is past, or is in an uncertain future. Little the life each lives, little the corner of the earth he lives in, little even the longest fame hereafter, and even that dependent on a succession of poor mortals, who will very soon be dead, and have not learnt to know themselves, much less the man who was dead long years ago.”
Three key takeaways from this episode:
— The present moment is the only place where we have power. We cannot change the past, and the future is beyond our control.
— Habitual choices shape our character. Stoicism teaches us to be intentional about the habits we form because they dictate how we act when we’re not thinking.
— We cannot control everything, but we can control how we respond. Our role is not to change the world but to become virtuous people who act justly within the world we inhabit.
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This episode explores Meditations 3.9, where Marcus Aurelius urges us to revere our rational faculty. In Stoicism, rationality is our greatest gift—it’s the tool that allows us to pursue Virtue, shape our moral character, and ultimately live in accordance with Nature. But how do we cultivate this faculty, especially when our environment doesn’t support moral growth?
I discuss how we are shaped by our surroundings, often without realizing it. If we’re immersed in Stoic teachings, the path to moral improvement becomes clearer. If we’re surrounded by different influences—religious, ideological, or otherwise—we internalize those instead. This is why the Stoics believed that introducing philosophy too early could be a form of indoctrination rather than genuine moral development.
As a new father, I reflect on the challenge of raising a child without forcing beliefs upon them. The goal isn’t to dictate what’s right but to create an environment where they can discover Virtue for themselves. The same applies to guiding friends and family—lead by example rather than preaching. For those struggling to commit to moral improvement in a non-Stoic environment, I offer three actionable steps: recognize the need for guidance, seek a mentor, and eventually mentor others when ready.
Marcus Aurelius reminds us that our rational judgment must align with Nature. By shaping our habits and seeking wisdom, we give ourselves the best chance at living a life of Virtue.
“Reverence your faculty of judgement. On this it entirely rests that your governing self no longer has a judgement disobedient to Nature and to the estate of a reasonable being. This judgement promises deliberateness, familiar friendship with our fellow human beings, and to follow in the train of the gods.” — Meditations 3.9
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Modern interpretations of Stoicism are often wildly inaccurate, reducing the philosophy to a life hack for suppressing emotions, a tool for productivity-obsessed entrepreneurs, or a justification for toxic masculinity. But do any of these portrayals hold up under scrutiny? In this episode, I break down these misconceptions by turning to the words of ancient Stoic thinkers—Musonius Rufus, Zeno of Citium, and others—who show us that Stoicism is far more profound and ethical than pop culture suggests.
We’ll explore:
— Why Stoicism is not about indifference but about focusing on what truly shapes our character.
— How both men and women are equally called to pursue Virtue.
— Why Stoics deeply care about things outside their control, despite the common misunderstanding.
— The true meaning of Stoic emotional management, which is about reasoning through emotions rather than repressing them.
At its core, Stoicism is a philosophy of moral excellence, a commitment to aligning ourselves with Nature, and a guide to becoming a force for good in the world. Getting Stoicism right matters—not just for personal development, but for the influence it has on society as a whole.
“The goal (of Stoicism) is to live in agreement with nature. For our individual natures are parts of the nature of the whole universe.” — Zeno of Citium
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In this episode, I explore Meditations 3.8 and the idea of preparing for death—not as a morbid fascination, but as a necessary step toward living justly and without fear. Marcus Aurelius describes the Stoic sage as someone unshaken by fate, someone who meets the end of life without hesitation or regret. But how does this apply to the rest of us, who are still progressing in our practice?“In the understanding of a man of chastened and purified spirit you will find, no trace of festering wound, no ulceration, no abscess beneath the skin. The hour of fate does not surprise his life before its fulfilment, so that one would say that the actor is leaving the stage before he has fulfilled his role, before the play is over. You will find nothing servile or artificial, no dependence on others nor severance from them; nothing to account for, nothing that needs a hole to hide in.” -- Meditations 3.8A core theme in this meditation is the relationship between fear and duty. If we allow fear—whether of death, judgment, or hardship—to dictate our choices, we risk abandoning our roles and responsibilities. Through a firefighter analogy, I break down how Stoicism teaches us to act justly by focusing on our roles rather than potential consequences. The takeaway? True Stoic practice isn’t about becoming fearless but about ensuring that fear never prevents us from acting in alignment with Virtue.Key Takeaways: • Marcus Aurelius is speaking about the Stoic sage, not the Prokoptôn. • Fear of death impairs our ability to act justly and fulfill our roles. • Stoicism does not glorify suffering—it values resilience and moral clarity. • Stoics are not indifferent to life, but they recognize it as an indifferent in the pursuit of Virtue. • The ancient Stoics believed sagehood was theoretically possible, but practically, it remains an unreachable ideal.Ultimately, this meditation reminds us that shedding fear—especially fear of death—frees us to serve others and pursue Virtue without hesitation.Join The Society of StoicsWant to deepen your understanding of Stoicism in a private community? Join The Society of Stoics for $10/month: https://community.stoicismpod.comResources & Links • Purchase a copy of my book: https://stoicismpod.com/book • Read the source text used: https://stoicismpod.com/far • Follow me on Bluesky: https://stoicismpod.com/blueskyLearn more about your ad choices. Visit megaphone.fm/adchoices
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In this episode, I explore Meditations 3.7, where Marcus Aurelius reminds us that nothing should take priority over Virtue. Many misunderstand Stoicism as a philosophy of detachment, resilience, and isolation, but in truth, it is profoundly prosocial. Being a Stoic means fulfilling our roles within the broader human community, not retreating from it. I challenge the popular but misguided idea of Stoicism as a philosophy for lone survivalists, demonstrating how its core teachings—from Zeno to Epictetus to Seneca—emphasize duty, justice, and engagement with the world. True Stoicism isn’t about turning inward; it’s about striving for moral excellence in every interaction.
“Never value as an advantage to yourself what will force you one day to break your word, to abandon self-respect, to hate, suspect, execrate another, to act a part, to covet anything that calls for walls or coverings to conceal it. A man who puts first his own mind and divinity, and the holy rites of its excellence, makes no scene, utters no groans, will need neither the refuge of solitude nor the crowded streets. What is most worthwhile, he will pass his days neither in pursuit nor in avoidance, and it is no concern at all of his whether the time be longer or shorter for which he shall have the use of the soul in its bodily envelope; for even if he must be released at once, he will depart as easily as he would perform any other act that can be done with reverence and sobriety, being careful all his life of this one thing alone: that his understanding be not found in any state which is foreign to a reasonable social being.” --(Meditations 3.7)
TAKEAWAYS
— The highest priority in Stoicism is the pursuit of Virtue—nothing should stand in its way.
— Stoicism is not a philosophy of detachment or isolation but of prosocial engagement and duty.
— A Stoic does not seek solitude or approval; they act justly regardless of external validation.
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In this episode, I explore Meditations 3.6 and the challenge Marcus Aurelius presents to those seeking the Good life: is there anything higher than justice, truth, temperance, and fortitude? If we find something greater, we should pursue it wholeheartedly. But if not, then we must commit ourselves fully to Virtue. I also address the common misconception that Stoicism promotes emotional repression or toxic perfectionism. True Stoicism is about disciplined reasoning, self-improvement, and moral alignment—not detachment or indifference. If the pursuit of Virtue is the highest aim, then what could be better than dedicating our lives to it?
“If you discover in the life of man something higher than justice, truth, temperance, fortitude, and generally speaking than your understanding contented with itself, where it presents you behaving by the rule of right, and satisfied with destiny, in what is assigned to you and is not yours to choose; if, I say, you see something higher than this, turn to it with all your heart and enjoy the supreme good now that it is found…” - Meditations 3.6
TAKEAWAYS
+ The highest good in Stoicism is the pursuit of Virtue—nothing else surpasses it.
+ True Stoicism is not about emotional repression but about disciplined reasoning and moral alignment.
+ The pursuit of an ideal, even if unattainable, is valuable in itself and fuels lifelong self-improvement.
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In this episode, Tanner explores Meditations 3.5 by Marcus Aurelius, diving into its core teachings about Stoic ethics and virtuous living. The meditation emphasizes acting with integrity, examining one’s motives, and focusing on moral reasoning rather than outcomes. Tanner reflects on Marcus’s invocation of the “God within” as a call to internalize virtue and gratitude, encouraging listeners to appreciate life, even during adversity. The discussion underscores the Stoic principle of striving for progress rather than perfection, illustrating how even imperfect circumstances can foster growth.
MEDITATION TEXT
“Do not act unwillingly nor selfishly nor without self-examination, nor with divergent motives. Let no affectation veneer your thinking. Be neither a busy talker, nor a busybody. Moreover let the God within be the guardian of a real man, a man of ripe years, a statesman, a Roman, a magistrate, who has taken his post like one waiting for the Retreat to sound, ready to depart, needing no oath nor any man as witness. And see that you have gladness of face, no need of service from without nor the peace that other men bestow. You should stand upright, not be held upright.” (Meditations 3.5)
TAKEAWAYS
— Stoics should act justly and logically, focusing on their motives rather than outcomes.
— Virtue is accessible to anyone who earnestly pursues it, regardless of background.
— Life’s challenges are fleeting opportunities to grow in gratitude and work toward Virtue.
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In this episode, Tanner answers a listener question from Wyatt Bennett: “What does Stoicism say about human nature? Are humans naturally selfish?” Exploring this through the Stoic concept of Oikeiôsis and the Circles of Concern, Tanner explains how our understanding of responsibilities expands as we mature. Starting from self-concern in infancy, we grow to care for family, friends, community, humanity, and even the planet. Tanner challenges Thomas Hobbes’ pessimistic view of human nature, offering a Stoic perspective that emphasizes the dynamic and evolving nature of human rationality and moral growth.
TAKEAWAYS
Stoicism sees human nature as dynamic, with our rational and moral concerns expanding over time.
Self-concern in early life is natural but not permanent; growth involves widening our circles of responsibility.
Nature’s alignment isn’t always pleasurable for individuals but serves a greater universal purpose.
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In this episode, Tanner explores the rich insights of Meditations 3.4 by Marcus Aurelius, focusing on four main Stoic principles. Marcus warns against wasting time on unnecessary concerns about others, emphasizing opportunity cost and the importance of focusing on appropriate external and internal matters. Tanner also discusses the practice of habituating virtuous thoughts—those we would not be ashamed to express openly—as a step toward moral excellence. The meditation highlights the innate rationality within us, gifted by the Logos, and reminds us that our purpose is to act in alignment with justice and reason. Finally, Marcus advises caution in choosing whose counsel to value, urging Stoics to avoid being swayed by those who do not pursue Virtue themselves.
MEDITATION TEXT
“Do not waste the balance of life left to you in thoughts about other persons, when you are not referring to some advantage of your fellows—for why do you rob yourself of something else which you might do—I mean if you imagine to yourself what so and so is doing, and why; what he is saying or thinking or planning, and every thought of the kind which leads you astray from close watch over your governing self? [full meditation can be found at https://stoicismpod.com/far] — (Meditations 3.4)
TAKEAWAYS
— Every choice carries an opportunity cost; time spent on unproductive thoughts cannot be reclaimed.
— Virtue begins with habituating honest and just thoughts that align with Stoic values.
— Moral reasoning is not just an ability but the purpose of a rational being.
— Stoics must be selective about whose counsel they value, focusing on those who align with Nature.
LINKS
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In this episode, I reflect on Meditation 3.3 from Marcus Aurelius’ Meditations, exploring its central themes: the inevitability of death, the futility of fearing it, and the Stoic imperative to live well while we can. Marcus reminds us that even the most accomplished and revered figures—be they healers, conquerors, or philosophers—ultimately succumb to mortality. Their stories serve as a humbling reminder of our shared fate and an encouragement to prioritize virtue over fame, power, or fear.
Key Takeaways:
Mortality as a Universal Truth: From Hippocrates, the renowned healer, to Alexander the Great, a world conqueror, and even pre-Socratic philosophers like Heraclitus and Democritus, death claims everyone regardless of their accomplishments, intellect, or virtue.
The Two Reasons to Remember Mortality: (1) It motivates us to cherish the time we have and use it wisely, both for personal growth and to nurture meaningful relationships. (2) It grounds us in the natural order, reminding us that we are part of Nature and subject to its laws.
Why Immortality Isn’t the Goal: The aim of life isn’t to avoid death but to live virtuously. A good life is defined by our choices and actions in the present, not by the number of years we accumulate.
Marcus’ Reassurance About Death: Marcus suggests that death leads to one of two outcomes: either we transition to another life governed by reason, or we enter a state of eternal rest free from pain and struggle. Both are nothing to fear.
Living in Accord with Nature: Death, like all aspects of life, is part of the rational order of the Cosmos. By accepting it as natural, we can focus on fulfilling our purpose—striving for virtue and contributing to the Cosmopolis.
“Hippocrates, after curing many sicknesses, himself fell sick and died. The Chaldean astrologers foretold the death of many persons, then the hour of fate overtook them also. Alexander, Pompeius, and Julius Caesar, after so often utterly destroying whole towns and slaying in the field many myriads of horse and foot, themselves also one day departed from life. Heraclitus, after many speculations about the fire which should consume the Universe, was waterlogged by dropsy, poulticed himself with cow-dung and died. Vermin killed Democritus; another kind of vermin Socrates. What is the moral? You went on board, you set sail, you have made the port. Step ashore: if to a second life, nothing is void of gods, not even in that other world; but if to unconsciousness, you will cease to suffer pains and pleasures and to be the servant of an earthly vessel as far inferior as that which does it service is superior; for the one is mind and deity, the other clay and gore.” - Meditations 3.3
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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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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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