Book I

Marcus learned gentleness, meekness, and the ability to refrain from anger and passion from his grandfather's example and reputation.

From his mother, Marcus learned religiosity, generosity, virtue, and temperance regarding food and wealth.

Marcus learned the importance of quality education and good teachers, and that significant expense on education is justified.

Marcus learned to avoid partisan attachments to entertainment spectacles, to be industrious and self-reliant, and to resist slander.

Marcus learned to avoid superstition and false claims about magic and to apply himself seriously to philosophy rather than frivolous pursuits.

Marcus learned from Rusticus to recognize his need for self-improvement, to avoid sophistry and public displays of virtue, and to read carefully and seriously.

Apollonius taught Marcus to value reason and liberty above all, to maintain equanimity in suffering, and to receive favors from friends without becoming dependent.

Marcus learned from Sextus to live according to nature, to be grave without affectation, to accommodate himself to all people, and to combine Stoic apatheia with tenderness.

Alexander taught Marcus to avoid reproaching others for linguistic errors and instead to correct them tactfully and indirectly.

Marcus learned from Fronto about the corruption and deceit inherent in tyrannical power and the lack of natural affection in the nobility.

Marcus learned not to use busyness as an excuse to neglect duties to friends and acquaintances.

Marcus learned to accept friends' criticism without contempt and to speak well of his teachers, while loving his children with genuine affection.

Marcus learned from his brother kindness to family, knowledge of virtuous exemplars, the ideal of just commonwealth, philosophical dedication, generosity, and open dealing.

Marcus learned from Maximus to maintain self-control, cheerfulness in adversity, gravity and moderation, truthfulness, forgiveness, and to avoid excessive emotion or suspicion.

Marcus observed in his father meekness combined with firm conviction and freedom from vanity regarding honors and dignities.

Marcus's father demonstrated impartial judgment, prudence in knowing when to apply rigor or moderation, and abstinence from improper desires.

Marcus's father was patient and thorough in consultation, unwilling to settle for superficial understanding before making decisions.

Marcus's father preserved his friendships without either disdainful neglect or excessive attachment.

Marcus's father governed with careful attention to public affairs, accepted criticism with patience, and remained content and cheerful in all circumstances.

Marcus's father resisted all flattery and public applause, maintained sobriety and propriety, and showed no desire for novelty or superstition.

Marcus's father was recognized as mature and sound rather than brilliant or servile, honored philosophers without reproaching others, and deferred to those with particular skills.

Marcus's father maintained consistency in places and business, recovered quickly from illness, kept few secrets, and exhibited moderation in public displays and buildings.

Marcus's father was free from inhumanity and hasty judgment, conducted himself with ease rather than strained earnestness, and exemplified the Socratic ideal of maintaining equanimity in both need and plenty.

Marcus attributes his good family, teachers, and followers to divine providence, and acknowledges that his freedom from transgression resulted from divine mercy preventing dangerous circumstances.

Marcus thanks the gods for removing temptations, allowing him to grow into manhood properly, and ensuring he lived under his father's guidance without pride.

Marcus thanks the gods for giving him a brother whose example and affection inspired self-reflection and joy.

Marcus is grateful to the gods that his children were born healthy and without deformity.

Marcus sees it as divine mercy that he did not excel in rhetoric and poetry, which might have led him to pursue those studies instead of philosophy.

Marcus is grateful that he promoted his teachers to positions they desired and did not postpone rewards with false promises.

Marcus attributes his encounter with Apollonius, Rusticus, and Maximus to divine providence.

Marcus recognizes that divine assistance gave him the opportunity to reflect deeply on living according to nature.

Marcus acknowledges that while divine suggestions were available, his own failure to observe them has been the sole cause of not yet living according to nature.

Marcus is grateful that his body has been able to endure the philosophical life.

Marcus thanks the gods for keeping him from certain entanglements and for enabling him to recover quickly when he did experience love.

Marcus is grateful that despite being displeased with Rusticus, he never did him anything he later regretted.

Marcus is thankful that although his mother died young, she lived her final years with him.

Marcus is grateful that whenever he wished to help the poor or those in need, his officers never reported insufficient funds.

Marcus thanks the gods for granting him a wife who is obedient, loving, and virtuous.

Marcus is grateful for having access to fit and able men to oversee his children's education.

Marcus attributes healing for physical ailments to divine assistance through dreams.

Marcus is grateful that he avoided sophistry and fruitless philosophical pursuits, being guided by divine providence toward genuine philosophy.

Marcus concludes that all the good things listed would have been impossible without the assistance of the gods and fortune.

Marcus prescribes a morning practice of reminding oneself that difficult people act from ignorance, that all humans share reason and divinity, and that opposition to others violates nature.

Marcus identifies the three components of human nature: flesh, life-breath, and reason, arguing that one should subordinate flesh and breath to the ruling faculty of reason.

Marcus argues that all things, whether directly from the gods or seemingly from fortune, ultimately depend on divine providence and are part of a necessary, interconnected whole.

The universe preserves itself through constant transformation and conversion of elements, and whatever serves the preservation of the whole must be good for every part.

Marcus concludes by urging abandonment of book-study and recommending acceptance of one's fate with gratitude to the gods as the path to a meek and satisfying death.