In this episode, I share a personal story about nearly losing my temper on a train—a moment that reminded me, yet again, how far I am from sagehood and how important continuous attention (prosochē) is in Stoic practice. A long day in London, a rowdy group of teens, and a few minor annoyances were enough to push me near my breaking point. But in reflecting on the moment, I was reminded that even when we slip, our years of practice can still protect us from our worst impulses.

I share this story not just to vent, but to illustrate three key ideas: how quickly we can be carried away by impressions when we stop paying attention; how Stoic practice can lower the intensity of our worst moments over time; and how no one is immune to slipping—not even those who teach the philosophy to others. This episode is a reminder that the Stoic path requires vigilance, humility, and honest self-reflection.

NO MEDITATION CITED THIS EPISODE

THREE TAKEAWAYS

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In this episode of Practical Stoicism, I unpack Meditations 4.4, where Marcus Aurelius reflects on the shared nature of human reason and its connection to a universal law. While Marcus builds a case for a kind of Stoic cosmopolitanism—where all rational beings are part of one commonwealth—I explore how this can inform our understanding of decentralized morality and Natural Law. I also contrast Stoic justice with religious or centralized legal frameworks, and explain why Stoicism’s moral reasoning demands more personal responsibility and attentiveness to context.

Later in the episode, I answer a listener question about standing for justice in a polarized world. I argue that recognizing our limitations is a crucial part of ethical living. We can’t do everything, and pretending otherwise often causes more harm than good. Justice, from a Stoic perspective, begins with self-awareness and grows outward, rooted in reason and tempered by our roles and capacities.

Meditations 4.4

If mind is common to us all, then also the reason, whereby we are reasoning beings, is common… and thence, from this common City, is derived our mind itself, our reason and our sense of law, or from what else?

THREE TAKEAWAYS

— Stoic justice is grounded in Natural Law, not dogma or divine command.

— We must reason within our roles and limits, not pretend to be omnipotent.

— Our shared reason connects us to a universal moral framework—but that framework still depends on individual effort and context.

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PendingIn today’s episode of Practical Stoicism, I explore Meditations 4.3, a passage that, while often celebrated, carries the potential for self-abuse if misunderstood. Marcus Aurelius reflects on the desire to escape daily life by retreating into nature—something he admits he feels compelled to do himself. But rather than criticize that impulse, I suggest we reframe it: needing a retreat isn’t weakness, it’s part of the process of becoming better. While a sage might retreat into their mind, we Prokoptôns might genuinely need to retreat physically from time to time—and that’s not failure, it’s reality. Growth doesn’t happen on command. It takes time, rest, and humility.

Meditations 4.3
Men look for retreats for themselves, the country, the sea-shore, the hills; and you yourself, too, are peculiarly accustomed to feel the same want. Yet all this is very unlike a philosopher, when you may at any hour you please retreat into yourself... The Universe is change, life is opinion.

THREE TAKEAWAYS

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This episode of Practical Stoicism dives into the thought-provoking yet concise Meditations 4.2 by Marcus Aurelius. I explore what it means to act with purpose and how the Stoic tradition invites us to examine our actions not by their strict planning but by their alignment with Virtue. I argue that taking time to rest or reconnect with nature is not inherently aimless if it serves the goal of living well. I also reflect on a listener’s question about why I choose not to use skin-tone-specific emojis, connecting this personal choice to Stoic principles of identity and focus. The conversation touches on the dangers of over-identification with external labels and the value of keeping one’s attention on what truly matters: our role as rational participants in the Cosmopolis.

MEDITATION
Meditations 4.2 — “Nothing that is undertaken is to be undertaken without a purpose, nor otherwise than according to a principle which makes the art of living perfect.”

THREE TAKEAWAYS

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In this episode, I begin Book 4 of Meditations with reflection 4.1, a powerful meditation that compares the rational mind to a fire that consumes everything it encounters, growing stronger because of obstacles rather than being snuffed out by them. Marcus is teaching us that when we align our rational faculty with Nature, we develop the ability to transform adversity into fuel for flourishing. I explore the Stoic concepts of the hegemonikon, the daemon, and how humans uniquely possess a concentrated portion of the divine Logos—making us capable of rationality in a way no other beings are. I explain how Pneuma and Tonos work to contain Reason in the Cosmos and connect this to the philosophical notion that our true “self” is the divine spark within us. In the listener Q&A, I respond to a question about how to manage aging parents with grace and justice, emphasizing the Stoic responsibility to act fairly without compromising other vital roles.

Meditations 4.1

“The sovereign power within, in its natural state, so confronts what comes to pass as always to adapt itself readily to what is feasible and is presented to it. This is because it puts its affection upon no material of its own choice; rather it sets itself upon its objects with a reservation, and then makes the opposition which encounters it into material for itself. It is like a fire, when it masters what falls into it, whereby a little taper would have been put out, but a bright fire very quickly appropriates and devours what is heaped upon it, and leaps up higher out of those very obstacles.”

THREE TAKEAWAYS

— The Stoic “sovereign power within” refers to our rational faculty, which is naturally adaptive when aligned with Nature.

— Humans uniquely embody a concentrated share of the divine Logos, and this forms the essence of our self—our daemon.

— Caring for others, like aging parents, must be guided by Reason and Justice, not guilt or emotional manipulation.

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In this episode I have a Trump-esque hair day, but, more importantly, we will close out Book 3 of Meditations by working through Meditation 3.16, which challenges us to recognize that there’s nothing supernatural about goodness. Our bodies, impulses, and rational faculties are the same as those of the worst villains and even the simplest beasts. What sets the good person apart is their commitment to making Virtuous choices — embracing Fate, preserving their rational mind, and acting Justly. I offer a little tough love in this episode, reminding us all that our moral failings are our responsibility alone. Then, after the break, I answer a listener question: Should a Stoic rebel against a corrupt government if it can help a revolution? We explore how Stoics can participate in revolutions Justly, choosing roles that align with their nature and skills, always guided by reason rather than emotion.

MEDITATION QUOTED:
"Only this remains unique to the good person: that they love and embrace all that fate weaves for them. And also that they do not soil or disturb the divine presence seated in their breast, but instead work to preserve it. They do this by not speaking lies, and by acting justly rather than unjustly. And if anyone disbelieves that we live in these ways, we are not vexed by them nor do we turn against them, nor do we turn from our path toward the end of life — to which we must work to arrive pure, peaceful, comfortable with Fate, and ready to depart." — Meditations 3.16

THREE TAKEAWAYS:

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This episode clears up confusion around Stoic indifferents, especially when it comes to fitness and health. I revisit last week’s topic of context and explain why outcomes—like physical strength or general health—have nothing to do with Virtue. Drawing on Epictetus’ concept of the hegemonikon, I explore how only our choices fall within the domain of moral responsibility. I also address the common misconception that Stoics should always pursue fitness and strength, showing that what is appropriate must be determined by context and our various roles. Finally, I simplify the concept of the Stoic God as the rational, ordering quality of the Universe that makes life possible and worth aligning with.

“We do not choose the outcomes of our choices, thus outcomes of choices reflect nothing of our Virtue – because we did not AND CANNOT choose them.”

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This spring, Cailean is putting on his bunny ears and joining his nursery friends in a very special hopping challenge—Hop for Hospice—to help raise vital funds for Thames Hospice.

Cailean is just one year old, but even at this young age, he’s taking his first steps (or hops!) toward making a difference in the lives of others. With your support, every bounce, wiggle, and hop he takes will help ensure that Thames Hospice can continue providing specialist care to those facing life-limiting illnesses in our community.

Thames Hospice offers free, compassionate, end-of-life care to individuals and families across East Berkshire and South Buckinghamshire. Their work is only possible through fundraising efforts like this one. The hospice must raise £34,000 every single day to keep their services running. That’s where Cailean—and you—come in.

If you’re able to support his hopping efforts with a donation, no matter the size, you’ll be helping to bring expert care and everyday kindness to those who need it most.

Let’s help Cailean hop big for a cause that matters. Thank you for your generosity.

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In today’s episode, I take a close look at Meditations 3.15, which reads: “They have not learnt to know the manifold significance of theft, of sowing, of buying, resting, seeing what ought to be done. This depends not on the bodily eye but on another kind of vision.” Marcus is pointing us toward a crucial insight: context matters deeply. Nothing, not even theft or sowing, is always straightforwardly good or bad. I explore how Stoicism teaches us to see beyond the surface of actions and recognize that judgment requires more than a quick glance — it requires deeper vision.

Through everyday examples like stealing food in desperate circumstances, or working late to avoid home responsibilities, I show how the same action can shift moral weight depending on the context. I also reflect personally, sharing my own journey as a new father and how my choices about health and fitness must now serve not just me, but my son and my role as a parent. Stoic practice calls for this kind of honest evaluation of our choices, moment by moment.

Finally, I encourage you to examine your own judgments of yourself and others — are they fair, are they just, or are they lazy? Each day offers a new chance to try harder, to see more clearly, and to act more justly.

MEDITATION

“They have not learnt to know the manifold significance of theft, of sowing, of buying, resting, seeing what ought to be done. This depends not on the bodily eye but on another kind of vision.” — Meditations 3.15

THREE TAKEAWAYS

— Context shapes moral judgment far more than surface appearances.

— Actions like theft or work can be preferred, dispreferred, or neutral depending on the situation.

— Daily, honest self-reflection helps us stay aligned with the Stoic pursuit of Virtue.

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This week, I take a closer look at Meditations 3.14, where Marcus Aurelius encourages us not to “wander from our path any longer.” It’s a meditation you’ve probably heard before, and while some translations simplify it to “put away your books,” I find that framing a little misleading. Books, much like hobbies or relaxation activities, have their place. They support our well-being and our pursuit of Virtue—when used in the right way.

In this episode, I unpack what Marcus really means. I talk about how there’s a responsible way to interpret the advice against distraction. It’s not about abandoning things that bring us joy or rest; it’s about being mindful of whether those things serve our ultimate goal of becoming better human beings. I use the example of video games to illustrate this balance. Rest is essential, and enjoyment isn’t the enemy, but when indulgence turns into avoidance, we drift away from our pursuit of Virtue.

I also explore the differences in translation between Long and Fark, and why I prefer Fark’s version here. Fark highlights that it’s not the activity itself that’s the issue—it’s the pursuit of recognition, fame, or self-indulgent goals that pull us off course.

The bottom line is this: hobbies and relaxation are fine, even necessary, but they must never contend with our pursuit of Virtue. When they do, they stop being harmless and become our greatest vices.

Meditation referenced:

“Do not wander from your path any longer, for you are not likely to read your note-books or your deeds of ancient Rome and Greece or your extracts from their writings, which you laid up against old age. Hasten then to the goal, lay idle hopes aside, and come to your own help, if you care at all for yourself, while still you may.” — Meditations 3.14

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