George Long Quotes

This is his [Marcus Aurelius Antoninus'] conclusion (II. 17): "What then is that which is able to conduct a man? One thing and only one, Philosophy. But this consists in keeping the divinity within a man free from violence and unharmed, superior to pains and pleasures, doing nothing without a purpose nor yet falsely and with hypocrisy, not feeling the need of another man's doing or not doing anything; and besides, accepting all that happens and all that is allotted, as coming from thence, wherever it is, from whence he himself came; and, finally, waiting for death with a cheerful mind as being nothing else than a dissolution of the elements of which every living being is compounded. But if there is no harm to the elements themselves in each continually changing into another, why should a man have any apprehension about the change and dissolution of all the elements [himself]? for it is according to nature; and nothing is evil that is according to nature."

He [Marcus Aurelius] constantly recurs to his fundamental principle that the universe is wisely ordered, that every man is a part of it and must conform to that order which he cannot change, that whatever the Deity has done is good, that all mankind are a man's brethren, that he must love and cherish them and try to make them better, even those who would do him harm.

He [Marcus Aurelius] has doubts perhaps sometimes even about that to which he holds most firmly. There are only a few passages of this kind, but they are evidence of the struggles which even the noblest of the sons of men had to maintain against the hard realities of his daily life.

The emperor says that life is smoke, a vapour, and St. James in his Epistle is of the same mind; that the world is full of envious, jealous, malignant people, and a man might be well content to get out of it.

Epictetus wanted little, and it seems that he always had the little that he wanted, and he was content with it, as he had been with his servile station. But Antoninus after his accession to the empire sat on an uneasy seat. … what must be the trials, the troubles, the anxiety, and the sorrows of him who has the world's business on his hands with the wish to do the best that he can, and the certain knowledge that he can do very little of the good which he wishes.

The emperor Antoninus was a practical moralist. From his youth he followed a laborious discipline, and though his high station placed him above all want or the fear of it, he lived as frugally and temperately as the poorest philosopher.

Fine thoughts and moral dissertations from men who have not worked and suffered may be read, but they will be forgotten. No religion, no Ethical philosophy is worth anything, if the teacher has not lived the "life of an apostle," and been ready to die "the death of a martyr." "Not in passivity [the passive affects], but in activity, lie the evil and the good of the rational social animal, just as his virtue and his vice lie not in passivity, but in activity" (IX. 16).

A man who leads a life of tranquillity and reflection, who is not disturbed at home and meddles not with the affairs of the world, may keep his mind at ease and his thoughts in one even course. But such a man has not been tried. All his Ethical philosophy and his passive virtue might turn out to be idle words, if he were once exposed to the rude realities of human existence.

Besides the want of arrangement in the original [work of Marcus Aurelius] and of connection among the numerous paragraphs, the corruption of the text, the obscurity of the language and the style, and sometimes perhaps the confusion in the writer's own ideas - besides all this there is occasionally an apparent contradiction in the emperor's thoughts, as if his principles were sometimes unsettled, as if doubt sometimes clouded his mind.

He [Marcus Aurelius Antoninus] advises us to examine well all the impressions on our minds and to form a right judgment of them, to make just conclusions, and to inquire into the meanings of words, and so far to apply Dialectic, but he has no attempt at any exposition of Dialectic, and his philosophy is in substance purely moral and practical. ...an examination implies a use of Dialectic, which Antoninus accordingly employed as a means towards establishing his Physical, Theological, and Ethical principles.

Antoninus does not treat of Politic. His subject is Ethic, and Ethic in its practical application to his own conduct in life as a man and as a governor. His Ethic is founded on his doctrines about man's nature, the Universal Nature, and the relation of every man to everything else. It is therefore intimately and inseparably connected with Physic or the Nature of Things and with Theology or the Nature of the Deity.

Cleanthes also connects Ethic and Politic, or the study of the principles of morals and the study of the constitution of civil society.

According to the subdivision of Cleanthes, Physic and Theology go together, or the study of the nature of Things, and the study of the nature of the Deity, so far as man can understand the Deity, and of his government of the universe. This division or subdivision is not formally adopted by Antoninus, for... there is no method in his book; but it is virtually contained in it.

Even among the earliest Stoics, Logic or Dialectic does not occupy the same place as in Plato: it is considered only as an instrument which is to be used for the other divisions of Philosophy.

Cleanthes, a Stoic, subdivided the three divisions, and made six: Dialectic and Rhetoric, comprised in Logic; Ethic and Politic; Physic and Theology. This division was merely for practical use, for all Philosophy is one.