Book V

Marcus argues that upon waking, one should recognize that fulfilling one's proper work as a human being is the purpose for which one was born, not pleasure or rest. He supports this by noting that all creatures in nature actively fulfill their proper function, and humans should do the same.

Marcus observes that achieving inner peace and tranquility is remarkably simple when one puts aside turbulent imaginations.

One should believe oneself worthy to speak or act according to nature without fear of reproach, following both particular nature and the common good rather than concerning oneself with others' reactions.

Marcus reflects on how he continues his natural course of life until death, after which his body returns to the earth from which all his sustenance came, part of an eternal cycle of material transformation.

Though one may lack natural talent for eloquence, there are many virtues—sincerity, diligence, contempt of pleasures, kindness, magnanimity—that depend entirely on oneself and should be cultivated rather than blamed on natural defect.

Exemplifying nature's creatures, one should perform good deeds without expecting gratitude, recognition, or retaliation, acting from an understanding of one's social nature rather than desire for acknowledgment.

Following the model of Athenian prayer, one should pray for universal good rather than personal benefit alone, or not pray at all.

Just as a physician prescribes treatments for health, the universe ordains events according to fate for the welfare of the whole. One should accept these apparent hardships as conducive to universal good and one's own participation in that harmony.

One should not despair when falling short of philosophical ideals due to worldly distractions and human weakness, but return repeatedly to philosophy as one would return to medicine or comfort, finding in reason that which is truly natural and pleasant.

One should accept the natural expectation of death without grief, secure in the knowledge that nothing contrary to universal nature will befall one, and that one retains power over one's own spirit.

One should frequently examine what state one's rational soul is in at any given moment, asking whether it currently possesses the character of a child, youth, woman, tyrant, or beast.

True goods are virtues like prudence, temperance, justice, and fortitude; when mentioned they require no further explanation. Apparent goods like wealth and honor are only playfully commended, distinguishable by how differently people respond to them.

All of one's substance—both form and matter—will be transformed through mutation back into parts of the world in an eternal cycle, just as one's ancestors became what they were through this same process.

Reason and rational power suffice for themselves and move toward what is feasible and lies before them; right action (κατορθώσεις) requires no external goods, and withdrawing from worldly pomp rather demonstrates virtue.

One's mind takes its character from one's habitual thoughts and imaginations; by constantly contemplating that happiness is possible anywhere and that society is the proper good of rational creatures, one shapes oneself toward virtue.

It is mad to desire the impossible; wickedness inevitably produces vice, and such things happen naturally to all humans. To bear this with patience rather than through ignorance or vanity for applause shows the soul's independence from external things.

Though bound to do others good, humans may oppose one's actions; yet they are like wind or wild beasts—obstacles external to the mind itself. The mind converts all impediments into its own aim through constant adjustment.

One should honor the rational principle that governs the universe, and equally honor one's own rational faculty, which is of the same kind and governs one's life.

What does not harm the city cannot harm any citizen; one should meditate on the swift mutability of all things and brief duration of one's portion in the world to avoid being troubled by apparent wrongs.

The commanding part of the soul should remain unshaken by bodily pain or pleasure, allowing natural sensations while preventing the mind from adding judgments of good or bad to them.

One lives with the gods by maintaining a soul contented with its lot and by performing what the divine spirit within oneself—appointed as governor—calls one to do.

One should not be angry at others for natural faults like offensive breath, but should use reason to show them their fault. If reason fails, anger is futile.

One may be forced to leave a place but never one's proper calling; retire from external corruptions as from smoke, but do so without feeling wronged, maintaining freedom through adherence to nature's direction.

The rational principle governing the universe has subordinated inferior things to better ones and united the best things in mutual agreement, distributing to each according to its worth.

One should examine whether one has wronged anyone in word or deed across one's relationships, recall the difficulties endured and trials overcome, and recognize the good things discerned and vices transcended.

A learned and prudent soul understands the beginning and end of all things and the rational essence that governs the universe through all time, and thus cannot be troubled by the unlearned.

Life is brief and terminates in ashes and dust; worldly concerns are vain and contemptible compared to virtue. Until death comes, one should worship the gods and do good to humans, caring nothing for bodily externals.

Rational creatures—whether god or human—share the capacity to work without hindrance in their proper function and to find happiness in righteous practice, their desire being terminated in this.

If an act is neither one's own wickedness nor harmful to the public, it need not concern one; one should not be misled by common opinion, but distinguish true harm from mere damage to external things.

One is a happy person if one deals oneself a happy lot through good inclinations, desires, and actions, remaining so even when death comes suddenly.