Marcus Aurelius: Citáty v angličtine (page 4)

VI, 29
Meditations (c. 121–180 AD), Book VI

Zdroj: Meditations (Promluvy k sobě)

Zdroj: Meditations

Zdroj: Meditations (c. 121–180 AD), Book VII, 28

X, 38
Meditations (c. 121–180 AD), Book X
Kontext: In contemplating thyself never include the vessel which surrounds thee, and these instruments which are attached about it. For they are like an ax, differing only in this, that they grow to the body. For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.

X, 17
Meditations (c. 121–180 AD), Book X
Kontext: Constantly contemplate the whole of time and the whole of substance, and consider that all individual things as to substance are a grain of a fig, and as to time the turning of a gimlet.

VIII, 34
Meditations (c. 121–180 AD), Book VIII
Kontext: Suppose that thou hast detached thyself from the natural unity... yet here there is this beautiful provision, that it is in thy power again to unite thyself. God has allowed this to no other part, after it has been separated and cut asunder, to come together again.... he has distinguished man, for he has put it in his power not to be separated at all from the universal... he has allowed him to be returned and to be united and to resume his place as a part.

XII, 30
Meditations (c. 121–180 AD), Book XII
Kontext: Everything harmonizes with me, which is harmonious to thee, O Universe. Nothing for me is too early or too late, which is in due time for thee. There is one light of the sun, though it is interrupted by walls, mountains and infinite other things. There is one common substance, though it is distributed among countless bodies which have their several qualities. There is one soul, though it is distributed among several natures and individual limitations. There is one intelligent soul, though it seems to be divided.

VII, 49
Meditations (c. 121–180 AD), Book VII
Kontext: Thou mayest foresee... the things which will be. For they will certainly be of like form, and it is not possible that they should deviate from the order of things now: accordingly to have contemplated human life for forty years is the same as to have contemplated it for ten thousand years.

VIII, 50
Meditations (c. 121–180 AD), Book VIII
Kontext: The universal nature has no external space; but the wondrous part of her art is that though she has circumscribed herself, everything which is within her which appears to decay and to grow old and to be useless she changes into herself, and again makes other new things from these very same, so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space, and her own matter, and her own art.

X, 31
Meditations (c. 121–180 AD), Book X
Kontext: Continuously thou wilt look at human things as smoke and nothing at all; especially if thou reflectest at the same time, that what has once changed will never exist again in the infinite duration of time. But thou, in what a brief space of time is thy existence? And why art thou not content to pass through this short time in an orderly way?

X, 28
Meditations (c. 121–180 AD), Book X
Kontext: Only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all.

X, 33
Meditations (c. 121–180 AD), Book X
Kontext: It is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose. Place before thy eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing; or, except for opinion and the yielding of reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.

VIII, 48
Meditations (c. 121–180 AD), Book VIII
Kontext: The mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man: but he who has seen it and does not fly to this refuge is unhappy.

VII, 35
Meditations (c. 121–180 AD), Book VII
Kontext: From Plato: the man who has an elevated mind and takes a view of all time and of all substance, dost thou suppose it possible for him to think that human life is anything great? It is not possible, he said. Such a man then will think that death also is no evil.

Meditations (c. 121–180 AD), Book VII, 52

VII, 53
Meditations (c. 121–180 AD), Book VII
Kontext: Where any work can be done conformably to the reason which is common to gods and men, there we have nothing to fear; for where we are able to get profit by means of the activity which is successful and proceeds according to our constitution, there no harm is to be suspected.

Hays translation
Say to yourself in the early morning: I shall meet today inquisitive, ungrateful, violent, treacherous, envious, uncharitable men. All these things have come upon them through ignorance of real good and ill.
II, 1
Meditations (c. 121–180 AD), Book II