Marcus Aurelius Wrote the Meditations for Himself—Here’s Why
By Dr Neel Burton — Psychiatrist, philosopher, and wine writer; Fellow of Green Templeton College, University of Oxford; author of over twenty books.
Essay substantially revised on 17 August 2026.
Marcus Aurelius never meant you, or anyone but himself, to read the Meditations. In fact, he may never have thought of it as a book at all.
In the latter years of his life, Marcus kept what amounted to a private journal: a series of reflections written for his own benefit—for strength, for guidance, and for self-improvement. We do not even know what he wrote them on. He might have made individual entries on papyrus sheets or rolls, wooden or wax tablets, or perhaps an early codex or notebook. Nor is it clear that the familiar division into twelve books is his own.
Books 1 and 2 end with geographical notes traditionally rendered ‘Among the Quadi, at the Gran’ and ‘At Carnuntum’—placing at least some of the writing amid Marcus’ Danubian campaigns against the Germanic peoples.
The Meditations, in other words, may never have existed as a ‘book’ in Marcus’ lifetime. At some point, someone divided his writings into twelve parts, or chapters—but the joins, as you might have felt, are entirely artificial.
The Fabled Philosopher-King
After the three Flavian emperors—Vespasian, Titus, and Domitian—came the ‘Five Good Emperors’ of the Nerva-Antonine dynasty: Nerva, Trajan, Hadrian, Antoninus Pius, and our man Marcus Aurelius (d. 180 CE). These emperors, wrote Machiavelli, ‘had no need of praetorian cohorts, or of countless legions to guard them, but were defended by their own good lives, the goodwill of their subjects, and the attachment of the Senate.’ Whereas Vespasian and Domitian had persecuted philosophers, Hadrian and Antoninus had courted them—until Marcus crossed over to the other side.
In Plato’s Republic (c. 375 BCE), Socrates says that his vision of the ideal state could not exist ‘until philosophers are kings, or the kings and princes of this world have the spirit and power of philosophy… then only will our State have a possibility of life and behold the light of day.’ Here he was at last, more than five hundred years later, rarer even than the Egyptian phoenix, the fabled philosopher-king—and not just any vassal or kinglet, but the Emperor of Rome.
Barging Into an Emperor’s Thoughts
The twelve books of the Meditations do not present any chronological or thematic order but consist of a variety of unrelated reflections that seem to have been written for Marcus’ own benefit: for strength, for guidance, and for self-improvement—for example, ‘To speak to the Senate—or anyone—in the right tone, without being overbearing. To choose the right words.’
This touching intimacy, and the epigrammatic character of many of his reflections, have ensured the appeal and perennial popularity of the work.
The first book, in which Marcus reflects with gratitude on what he has learnt from various relatives and mentors, stands out from the rest as being more structured and autobiographical. He concludes this first book by thanking the gods that ‘when I became interested in philosophy, I didn’t fall into the hands of charlatans, and didn’t get bogged down in writing treatises, or become absorbed by logic-chopping, or preoccupied with physics.’ The influence of the Stoic teacher Epictetus, here and elsewhere, is easy enough to discern.
It is unlikely that Marcus intended his thoughts for publication, or, even, for anyone’s eyes except his own. The ‘you’ that he often uses is not a generic ‘you’, but him addressing himself—for example, ‘When you look at yourself, see any of the emperors… Then let it hit you: Where are they now?’
We are not so much reading Marcus’ philosophy as overhearing him trying to live by it—and barging into an emperor’s most intimate thoughts.
Was Marcus even a Stoic?
In one place, Marcus refers to the Stoics in the third person: ‘Things are wrapped in such a veil of mystery that many good philosophers have found it impossible to make sense of them. Even the Stoics have trouble.’
This suggests that he did not consider himself a Stoic, or even a philosopher, but merely a friend or student of philosophy.
Whatever the case, he clearly held the Stoics, and Epictetus, in the highest regard, and endeavoured all his life to live up to their precepts. In the Discourses, Epictetus advises the reader to rehearse and write down Stoic responses to life’s challenges.
This embedding of Stoic principles, this turning of theory into practice, is what Marcus appears to be doing in and by the Meditations. The journal was not primarily a record of what he thought, but a means of changing how he thought, of turning his best inclinations into habits.
Ancient Therapy
This kind of reflective journalling is not original to Epictetus. In On Anger, the Stoic Seneca (d. 65 CE) says that he acquired the habit from his teacher Sextius, who would nightly ask himself: ‘Which of your ills did you heal today? Which vice did you resist? In what aspect are you better?’ ‘Your anger,’ says Seneca, ‘will cease and become more controllable if it knows that every day it must come before a judge.’
Is there anything finer, then, than this habit of scrutinizing the entire day? What sort of sleep follows this self-examination—how peaceful, how deep and free… I exercise this jurisdiction daily and plead my case before myself. When the light has been removed and my wife has fallen silent… I examine my entire day and go back over what I’ve done and said, hiding nothing from myself, passing nothing by. —Seneca, On Anger, 3.36
According to Epictetus, students of Stoicism ought to be trained in three areas, or disciplines, if they are to become good and virtuous and happy: desire, action, and assent. This pedagogy is echoed by Marcus when he writes, ‘Wipe out imagination: check desire: extinguish appetite: keep the ruling faculty in its own power.’ That Marcus’ principal themes break down around the three disciplines supports the notion that the work represents his attempt to apply and embed the precepts of Stoicism.
For Seneca, Epictetus, and Marcus Aurelius, philosophy was not something merely to be read and understood. It had to be reinforced until its principles became second nature. This may explain the repetitive nature of much of the Meditations.
The Miracle Book
Who discovered the Meditations after the death of Marcus? Who copied it? Who disseminated it? We may never find out.
The first categorical mention of the Meditations, after more than four centuries of radio silence, is from the late ninth or early tenth century. In 1558, the German scholar Wilhelm Xylander translated the work into Latin (Marcus wrote in Greek), after which it came to assume its place in the Western canon.
The transmission of the Meditations is nothing short of a miracle. Private reflections never intended for publication somehow passed from hand to hand and copy to copy until, many centuries after Marcus’ death, they became one of the most circulated works of ancient philosophy.
After Wen Jiabao, the prime minister of China from 2003 to 2013, revealed that he had read the Meditations over a hundred times, it became a surprise bestseller in China too. How fitting, then, that the first recorded Roman embassy to China, at that time under the Han, arrived in 166, in the reign of Marcus.
In the Meditations, Marcus repeatedly reminds himself that fame is fleeting, that reputation is worthless, and that even the greatest names are destined for oblivion. How ironic that these very thoughts have become his greatest claim to immortality. Today, the philosopher-emperor’s private journal is the Number 1 philosophy bestseller.
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Delve deeper into the life and times of Marcus Aurelius in Stoic Stories, an overview of Stoicism through its best stories.
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