Philosophy, The Mind, and Living Well Theme Analysis

l. When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly. They are like this because they can't tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own—not of the same blood or birth, but the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions.

The body and its parts are a river, the soul a dream and mist, life is warfare and a journey far from home, lasting reputation is oblivion.

Then what can guide us?

Only philosophy. Which means making sure that the power within stays safe and free from assault […] And making sure that it accepts what happens and what it is dealt as coming from the same place it came from. And above all, that it accepts death in a cheerful spirit, as nothing but the dissolution of the elements from which each living thing is composed. If it doesn't hurt the individual elements to change continually into one another, why are people afraid of all of them changing and separating? It's a natural thing. And nothing natural is evil.

Hippocrates cured many illnesses—and then fell ill and died. The Chaldaeans predicted the deaths of many others; in due course their own hour arrived. […] Heraclitus often told us the world would end in fire. But it was moisture that carried him off; he died smeared with cowshit. Democritus was killed by ordinary vermin, Socrates by the human kind.

And?

You boarded, you set sail, you've made the passage. Time to disembark. If it's for another life, well, there's nowhere without gods on that side either. If to nothingness, then you no longer have to put up with pain and pleasure, or go on dancing attendance on this battered crate, your body—so much inferior to that which serves it. One is mind and spirit, the other earth and garbage.

13. Doctors keep their scalpels and other instruments handy, for emergencies. Keep your philosophy ready too—ready to understand heaven and earth. In everything you do, even the smallest thing, remember the chain that links them. Nothing earthly succeeds by ignoring heaven, nothing heavenly by ignoring the earth.

39. Nothing that goes on in anyone else's mind can harm you. Nor can the shifts and changes in the world around you.

—Then where is harm to be found?

In your capacity to see it. Stop doing that and everything will be fine. Let the part of you that makes that judgment keep quiet even if the body it's attached to is stabbed or burnt, or stinking with pus, or consumed by cancer. Or to put it another way: It needs to realize that what happens to everyone—bad and good alike—is neither good nor bad. That what happens in every life—lived naturally or not—is neither natural nor unnatural.

l. At dawn, when you have trouble getting out of bed, tell yourself: "I have to go to work—as a human being. What do I have to complain of, if I'm going to do what I was born for—the things I was brought into the world to do? Or is this what I was created for? To huddle under the blankets and stay warm?"

—But it's nicer here....

So you were born to feel "nice"? Instead of doing things and experiencing them? Don't you see the plants, the birds, the ants and spiders and bees going about their individual tasks, putting the world in order, as best they can? And you're not willing to do your job as a human being? Why aren't you running to do what your nature demands?

27. "To live with the gods." And to do that is to show them that your soul accepts what it is given and does what the spirit requires—the spirit God gave each of us to lead and guide us, a fragment of himself. Which is our mind, our logos.

29. You can live here as you expect to live there.

And if they won't let you, you can depart life now and forfeit nothing. If the smoke makes me cough, I can leave. What's so hard about that?

Until things reach that point, I'm free. No one can keep me from doing what I want. And I want what is proper to rational beings, living together.

12. If you had a stepmother and a real mother, you would pay your respects to your stepmother, yes…but it's your real mother you'd go home to.

The court... and philosophy: Keep returning to it, to rest in its embrace. It's all that makes the court—and you—endurable.

50. Do your best to convince them. But act on your own, if justice requires it. If met with force, then fall back on acceptance and peaceability. Use the setback to practice other virtues.

Remember that our efforts are subject to circumstances; you weren't aiming to do the impossible.

22. To feel affection for people even when they make mistakes is uniquely human. You can do it, if you simply recognize: that they're human too, that they act out of ignorance, against their will, and that you'll both be dead before long. And, above all, that they haven’t really hurt you. They haven't diminished your ability to choose.

3. Alexander and Caesar and Pompey. Compared with Diogenes, Heraclitus, Socrates? The philosophers knew the what, the why, the how. Their minds were their own.

The others? Nothing but anxiety and enslavement.

35. We have various abilities, present in all rational creatures as in the nature of rationality itself. And this is one of them. Just as nature takes every obstacle, every impediment, and works around it—turns it to its purposes, incorporates it into itself—so, too, a rational being can turn each setback into raw material and use it to achieve its goal.

36. Don't let your imagination be crushed by life as a whole. Don't try to picture everything bad that could possibly happen. Stick with the situation at hand, and ask, "Why is this so unbearable? Why can't I endure it?" You'll be embarrassed to answer.

Then remind yourself that past and future have no power over you. Only the present—and even that can be minimized. Just mark off its limits. And if your mind tries to claim that it can't hold out against that. . . well, then, heap shame upon it.

23. You participate in a society by your existence. Then participate in its life through your actions—all your actions. Any action not directed toward a social end (directly or indirectly) is a disturbance to your life, an obstacle to wholeness, a source of dissension. Like the man in the Assembly—a faction to himself, always out of step with the majority.

29. The design of the world is like a flood, sweeping all before it. The foolishness of them—little men busy with affairs of state, with philosophy—[…]

Do what nature demands. Get a move on—if you have it in you—and don't worry whether anyone will give you credit for it. And don't go expecting Plato's Republic; be satisfied with even the smallest progress, and treat the outcome of it all as unimportant.

A healthy sense of hearing or smell should be prepared for any sound or scent; a healthy stomach should have the same reaction to all foods, as a mill to what it grinds.

So too a healthy mind should be prepared for anything. The one that keeps saying "Are my children all right?" or "Everyone must approve of me" is like eyes that can only stand pale colors, or teeth that can handle only mush.

15. The despicable phoniness of people who say, "Listen, I'm going to level with you here.” What does that mean? It shouldn't even need to be said. It should be obvious—written in block letters on your forehead. It should be audible in your voice, visible in your eyes, like a lover who looks into your face and takes in the whole story at a glance. A straightforward, honest person should be like someone who stinks: when you're in the same room with him, you know it. But false straightforwardness is like a knife in the back.

36. You've lived as a citizen in a great city. Five years or a hundred—what's the difference? […]

And to be sent away from it, not by a tyrant or a dishonest judge, but by Nature, who first invited you in—why is that so terrible?

[…] This will be a drama in three acts, the length fixed by the power that directed your creation, and now directs your dissolution. Neither was yours to determine.

So make your exit with grace—the same grace shown to you.