Marcus Aurelius had me on his team from the outset until he wrote in Book 2, “But cast away the thirst after books, that thou mayest not die murmuring.” My first reaction: the nerve of creating a book, then. Then I recalled that this book is a collection of notes to himself. Rather than asserting that any well-read person dies murmuring, he’s steeling himself against regret that he could not lead the retired life of a philosopher but that it was his lot to be emperor. That being so, he resolved to carry it out for the general good and in line with the Stoic principles he imbibed from his youth.

Moreover, even an emperor can philosophize: “Where a man can live, there he can also live well. But he must live in a palace; — well then, he can also live well in a palace.”

And what a time to be emperor. These notes were written in stolen moments while campaigning on the fringes of the Roman Empire as the Pax Romana began to crumble. The circumstances of their composition help explain the loose organization and repetition; he did not prepare these for publication. We are listening over his shoulder as he admonishes and exhorts himself. His words attest to his moral seriousness and awareness of falling short of his rigorous standards.

In Book 8, Marcus draws an analogy between an arrow and the mind, asserting that both move straight, although in a different manner. These jottings are evidence that this is not really so with the mind.

Despite the seemingly random nature of the collection, it does have overwhelming recurrent themes. Paramount: the need to cultivate equanimity in the face of mortality. Marcus believes in God/the gods (he seems to use the terms interchangeably), yet not in any afterlife. Other emphases are the need to follow the “ruling part,” as Long translates the Greek term used by Stoics to denote reason, and to remember that the opinion of others is only that, opinion.

When Marcus returns to the consideration that even an emperor can be a philosopher, he writes, “How plain does it appear that there is not another condition of life so well suited for philosophizing as this in which thou now happenest to be.” If it’s true of him, it can also be true for us since, as he writes, “How close is the kinship between a man and the whole human race, for it is a community, not of a little blood or seed, but of intelligence.”

This universal applicability helps explain why these deeply personal musings have been widely read through the centuries. ( )

The most interesting thing about this is how long ago it was written and how well it still holds up. That said, it is repetitive and sort of obvious, at least if you're of a certain age. There's a lot of philosophy espoused without any insight into what led to the production of said Meditations. If you get a version with recaps, that's all you need to read to glean the most essential bits. Fast read, but hardly life changing. ( )

Aurelius detested his mortal form and those of others but he had many good insights. ( )

Meditações, clássico escrito por Marco Aurélio, traz reflexões que servem como exercícios espirituais em tempos turbulentos, conselhos a si mesmo que o imperador buscou registrar e cujas ideias ecoam até hoje.

O pensamento estoico, longe de ser mero objeto de estudo de helenistas, encontra-se mais vivo do que nunca na sociedade contemporânea. Seus propagadores, como Sêneca e Marco Aurélio, chegam a uma nova geração de leitores aproximando a filosofia da vida prática.
Esta nova tradução do clássico Meditações oferece grande precisão linguística, permitindo decifrar as nuances de uma obra complexa que conduz o leitor a uma reflexão sobre a impermanência da vida e a nossa relação com a natureza e o cosmos

The translation was less elegant than its english counterpart found on Gutenberg.org. Nevertheless the introductory notes were insightful and interesting. It was also funny to see how Aurelius' philosophy is quite similar to buddhist philosophy and psychology. ( )