Selected Paragraph (from Meditations by Marcus Aurelius, Book 4, Paragraph 3):
"When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly. They are like this because they cannot tell good from evil. But I have seen the nature of good and the nature of evil, and the nature of the wrongdoer, who is my brother, not by blood, but by reason. And so, none of them can hurt me. No one can implicate me in ugliness. Nor can I be angry with my brother, or hate him. We were born to work together, like the feet, the hands, the eyelids, and the rows of the upper and lower teeth. To work against one another is unnatural. To feel anger at someone, to turn your back on him, these are unnatural."
In this passage, Marcus Aurelius offers a profound contemplation on the nature of human relationships and the role of the Stoic philosopher in navigating them. His central premise is that individuals, especially those who act negatively or harmfully, are constrained by their own lack of understanding of virtue and goodness. Their wrongdoings are not personal attacks, but rather manifestations of their failure to discern right from wrong. This insight forms the basis of the Stoic approach towards others: instead of being angered or offended by negative behavior, the wise person recognizes the shared human condition and remains unperturbed by it.
Aurelius' emphasis on acknowledging the flaws of others, before engaging with them, reveals a deep commitment to self-discipline and acceptance of the imperfections inherent in human nature. When he describes people as "meddling, ungrateful, arrogant, dishonest, jealous, and surly," he is not simply listing common shortcomings, but pointing to the core of human behavior: the absence of moral clarity. For the Stoic, such behavior is not to be taken personally, as the wrongdoer's actions reflect their own moral confusion, not an intentional harm to the individual targeted.
Aurelius introduces an important distinction here, suggesting that those who wrong us are, in fact, our "brothers," not in the biological sense, but in a rational one. This connects to the Stoic idea of the interconnectedness of all human beings through reason. The irrationality and immorality of others do not diminish our shared nature, but rather reveal the struggles of the human experience. This perspective compels the Stoic to respond with compassion and understanding, rather than anger. Anger, for Aurelius, is unnatural, as it disrupts the harmony between individuals, much like how discord among the body's parts would disturb its proper function.
Aurelius' choice of metaphor—comparing people to parts of the body working in harmony—underscores his vision of human interdependence. Just as the feet, hands, eyelids, and teeth must cooperate for the body to function, so too must humans work together in society. The idea of turning against one another or harboring anger is, therefore, a violation of the natural order. Anger not only harms the individual feeling it but also disrupts the communal fabric. This Stoic perspective transforms the experience of being wronged into an opportunity for self-mastery. Instead of reacting emotionally, the Stoic individual focuses on how to respond virtuously—aligning themselves with reason and harmony rather than succumbing to the chaotic impulse to retaliate.
The key takeaway from this passage is the Stoic ideal of equanimity in the face of adversity. Aurelius encourages us to accept the flaws of others without allowing them to disturb our inner peace. This perspective does not deny the existence of wrongdoing or the impact of negative behavior; rather, it shifts the focus to our response to it. The wrongdoer, in Aurelius' view, is not our enemy, but someone whose ignorance of virtue we must recognize and meet with understanding. In this way, Stoicism teaches a radical form of empathy—one that arises not from shared feelings but from shared reason.