I’m going to conclude this mini-series on Marcus by briefly addressing the question of whether he persecuted the then novel Christian sect. (Part I of the mini-series was on Marcus’ speeches, and part II on his sayings. Check this link for all my writings about Marcus.) If you have a particular interest on this topic, also take a look at Don Robertson’s comprehensive post. My notes here are based on the Delphi Complete Works of Marcus Aurelius, translated by C.R. Haines.
I have recently examined three surviving speeches by Marcus Aurelius, the Stoic emperor. Here I will take a look at a number of scattered sayings — i.e., bits that do not appear either in the speeches or in the Meditations — collected as part of the excellent Delphi’s Complete Works of Marcus Aurelius and translated by C.R. Haines. As Haines’ introduction states, the picture of Marcus that emerges from these sayings is “a striking combination of ‘sweetness and gravity,’ of mildness and tenacity, of justice and mercy. We see a truly religious man who lived up to his creed, a tempered Stoicism.”
We are all familiar with Marcus Aurelius’ Meditations, one of the most famous books of practical philosophy of all ages. But did you know that we also have three speeches attributed to Marcus? They are collected in Delphi’s Complete Works of Marcus Aurelius, and it’s worth to take a look even though they only indirectly speak to Stoic philosophy.
There are three such speeches: one to the Roman Army at the news of the revolt of Cassius in 175 CE; a speech sent by Marcus to the Senate after that same revolt; and his last words before dying.
We now get to the third of the three great Roman Stoics as seen from a Christian perspective, following along C. Kavin Rowe’s One True Life: the Stoics and Early Christians as Rival Traditions. (Part I on Seneca is here; part II on Epictetus here.) Of course the analysis is based entirely on the Meditations, about which Pierre Hadot said: “Marcus Aurelius’ Meditations … are not the spontaneous outpourings of a soul that wants to express its thoughts immediately, but rather an exercise, accomplished in accordance with definite rules. … [The Meditations ] presuppose a pre-existing canvas, upon which the philosopher-emperor could only embroider.” And a significant part of that canvas was provided by the work of Epictetus, which Marcus had read and studied. Also keep in mind, throughout the following, that the Meditations are characterized by Marcus going back over and over to the three Epictetean disciplines of desire, action, and assent.
I have been studying Stoicism somewhat seriously for a while now, and in particular, of course, the three great Roman Stoics: Seneca, Epictetus, and Marcus. Although all three of them espouse the same fundamental philosophy, there are, of course interesting differences among them, which attest to the fact that Stoicism was and is a vibrant set of ideas and practices, not something perennially and unalterably written on a stone tablet.
It is also very clear to the reader of the Letters to Lucilius (for instance), the Discourses, and the Meditations, that the three in question differed markedly in terms of their personalities, which in turn affected the way they understood and practiced Stoicism. Here I’d like to explore what I find captivating in each of the three great ones and what I’m learning from them in terms of my own practice.
One more on Frank McLynn’s lopsided biography of Marcus Aurelius, which the author uses in part to lob serious — and largely unfair and badly informed, I think — criticisms to Stoicism, a doctrine he clearly loathes. Still, the intellectually serious, and in fact Stoic, thing to do is to take a look at what an unsympathetic commentator has to say about the philosophy and use the occasion to reflect and learn. (Previous commentaries on the book have appeared here, here, and here.) The most comphehensive attack that McLynn mounts on Stoicism is contained in the first Appendix to the book, entirely devoted to demolish the Stoic way of thinking, and it is to this appendix that I devote my attention.
I have recently summarized Frank McLynn’s take of how Marcus Aurelius got into Stoicism during his early formative years. I also mentioned that McLynn offers a highly critical and uncharitable view of Stoicism as a philosophy of life. Here there is more, much more on that, from chapter 9 of his book, dealing with the Meditations and the influence of Epictetus.