This week I reflect on Meditations 4.6 and consider whether Marcus is really writing about death—or if he's reminding himself of the silliness of resisting what naturally unfolds. I explore the Stoic view of fate through the lens of the causal chain and point out where I think Stoicism allows some space for personal agency and emotional response. We also address the human tendency to lament things we cannot change, and I explain why indulging in that lamentation holds us back from our progress toward virtue.

In the second half of the episode, I respond to a thoughtful listener question about how to let go of responsibilities when you've taken on too much. We dig into the difference between permanent and elective roles, what Stoicism asks of us when it comes to stepping away from duties, and how to abandon certain roles without abandoning our moral character in the process.

“These are natural and necessary results from creatures of this kind, and one who wants this to be otherwise wants the fig-tree not to yield its acrid juice. And in general remember this, that within a very little while both he and you will be dead, and a little after not even your name nor his will be left.”

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In this episode, I reflect on Meditations 4.5 and Marcus Aurelius’ effort to habituate acceptance of death as a natural and necessary part of life. Drawing from Marcus' experiences leading Rome through war and plague, I explore how his preoccupation with death wasn’t morbid, but practical—an attempt to remain aligned with Nature and his duty within the Cosmopolis. Death, like birth, is part of the universal order, and Stoicism teaches us that fearing it contradicts the very reason and nature we’re trying to live in accordance with.

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In this episode, I respond to a challenging and emotionally heavy listener question: how can Stoicism claim that only Virtue is Good and only Vice is Evil, even in the face of horrific acts like rape? This isn’t a theoretical exercise in cruelty—it's a serious inquiry into Stoic ethical nuance. The heart of the issue is understanding what Stoicism means when it calls something "indifferent," and why it insists that moral value resides not in actions themselves, but in the moral character of the person choosing them.

I explain the two definitions of indifferents in Stoicism: one refers to things that don’t affect our own character (if we’re not the actor), and the other refers to things whose moral value is undefined until context is applied. Through that lens, I show how horrific acts like rape are always unjust—and thus always vicious—not because of the physical actions involved, but because of the context in which they occur.

This episode isn’t easy listening, but it’s essential for any serious student of Stoicism who wants to understand how Stoic ethics holds together even in the hardest moral cases.

NO MEDITATION CITED THIS EPISODE

THREE TAKEAWAYS

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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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