명상록 / Meditations (영문판)
Apr 2025 · 아이보리잉크
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217
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<책 소개>
* 이 도서는 영어만으로 구성되어 있습니다.
이 책은 로마 황제였던 마르쿠스 아우렐리우스가 쓴 일련의 개인 저술이다. 하나의 일관된 작품이라기보다는 마르쿠스가 수 년에 걸쳐 스스로에게 쓴 사적인 메모와 생각들을 모은 것이다. 그리스어로 쓰여진 이 책은 자기 성찰부터 우주의 본질에 이르기까지 다양한 주제를 아우르는 12권의 책으로 구성되어 있다. 이 저술의 중심 주제는 진정한 행복으로 가는 길로서 합리성, 자기 수양, 개인의 미덕을 강조하는 스토아 철학이다.
<저자 소개>
마르쿠스 아우렐리우스 (Marcus Aurelius Antoninus, 121 - 180) 는 서기 161년부터 180년까지 재위했던 로마 황제로, 흔히 5대 황제 중 마지막 황제로 기억된다. 그는 스토아 철학자로도 유명하며, 그의 저서인 '명상록' 은 고대 스토아 철학에 대한 이해에 중요한 자료로 남아 있다.
<목차>
표지
목차
The First Book
The Second Book
The Third Book
The Fourth Book
The Fifth Book
The Sixth Book
The Seventh Book
The Eighth Book
The Ninth Book
The Tenth Book
The Eleventh Book
The Twelfth Book
Appendix
브랜드 소개
copyrights
(참고) 분량: 약 11만자
<미리 보기>
I. Of my grandfather Verus I have learned to be gentle and meek, and to refrain from all anger and passion. From the fame and memory of him that begot me I have learned both shamefastness and manlike behaviour. Of my mother I have learned to be religious, and bountiful; and to forbear, not only to do, but to intend any evil; to content myself with a spare diet, and to fly all such excess as is incidental to great wealth. Of my great-grandfather, both to frequent public schools and auditories, and to get me good and able teachers at home; and that I ought not to think much, if upon such occasions, I were at excessive charges.
II. Of him that brought me up, not to be fondly addicted to either of the two great factions of the coursers in the circus, called Prasini, and Veneti: nor in the amphitheatre partially to favour any of the gladiators, or fencers, as either the Parmularii, or the Secutores. Moreover, to endure labour; nor to need many things; when I have anything to do, to do it myself rather than by others; not to meddle with many businesses; and not easily to admit of any slander.
III. Of Diognetus, not to busy myself about vain things, and not easily to believe those things, which are commonly spoken, by such as take upon them to work wonders, and by sorcerers, or prestidigitators, and impostors; concerning the power of charms, and their driving out of demons, or evil spirits; and the like. Not to keep quails for the game; nor to be mad after such things. Not to be offended with other men‘s liberty of speech, and to apply myself unto philosophy. Him also I must thank, that ever I heard first Bacchius, then Tandasis and Marcianus, and that I did write dialogues in my youth; and that I took liking to the philosophers’ little couch and skins, and such other things, which by the Grecian discipline are proper to those who profess philosophy.
IV. To Rusticus I am beholding, that I first entered into the conceit that my life wanted some redress and cure. And then, that I did not fall into the ambition of ordinary sophists, either to write tracts concerning the common theorems, or to exhort men unto virtue and the study of philosophy by public orations; as also that I never by way of ostentation did affect to show myself an active able man, for any kind of bodily exercises. And that I gave over the study of rhetoric and poetry, and of elegant neat language. That I did not use to walk about the house in my long robe, nor to do any such things. Moreover I learned of him to write letters without any affectation, or curiosity; such as that was, which by him was written to my mother from Sinuessa: and to be easy and ready to be reconciled, and well pleased again with them that had offended me, as soon as any of them would be content to seek unto me again. To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent to things commonly spoken of: whom also I must thank that ever I lighted upon Epictetus his Hypomnemata, or moral commentaries and common-factions: which also he gave me of his own.
V. From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, or in long diseases, to be still the same man; who also was a present and visible example unto me, that it was possible for the same man to be both vehement and remiss: a man not subject to be vexed, and offended with the incapacity of his scholars and auditors in his lectures and expositions; and a true pattern of a man who of all his good gifts and faculties, least esteemed in himself, that his excellent skill and ability to teach and persuade others the common theorems and maxims of the Stoic philosophy. Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man.
VI. Of Sextus, mildness and the pattern of a family governed with paternal affection; and a purpose to live according to nature: to be grave without affectation: to observe carefully the several dispositions of my friends, not to be offended with idiots, nor unseasonably to set upon those that are carried with the vulgar opinions, with the theorems, and tenets of philosophers: his conversation being an example how a man might accommodate himself to all men and companies; so that though his company were sweeter and more pleasing than any flatterer‘s cogging and fawning; yet was it at the same time most respected and reverenced: who also had a proper happiness and faculty, rationally and methodically to find out, and set in order all necessary determinations and instructions for a man‘s life. A man without ever the least appearance of anger, or any other passion; able at the same time most exactly to observe the Stoic Apathia, or unpassionateness, and yet to be most tender-hearted: ever of good credit; and yet almost without any noise, or rumour: very learned, and yet making little show.
* 이 도서는 영어만으로 구성되어 있습니다.
이 책은 로마 황제였던 마르쿠스 아우렐리우스가 쓴 일련의 개인 저술이다. 하나의 일관된 작품이라기보다는 마르쿠스가 수 년에 걸쳐 스스로에게 쓴 사적인 메모와 생각들을 모은 것이다. 그리스어로 쓰여진 이 책은 자기 성찰부터 우주의 본질에 이르기까지 다양한 주제를 아우르는 12권의 책으로 구성되어 있다. 이 저술의 중심 주제는 진정한 행복으로 가는 길로서 합리성, 자기 수양, 개인의 미덕을 강조하는 스토아 철학이다.
<저자 소개>
마르쿠스 아우렐리우스 (Marcus Aurelius Antoninus, 121 - 180) 는 서기 161년부터 180년까지 재위했던 로마 황제로, 흔히 5대 황제 중 마지막 황제로 기억된다. 그는 스토아 철학자로도 유명하며, 그의 저서인 '명상록' 은 고대 스토아 철학에 대한 이해에 중요한 자료로 남아 있다.
<목차>
표지
목차
The First Book
The Second Book
The Third Book
The Fourth Book
The Fifth Book
The Sixth Book
The Seventh Book
The Eighth Book
The Ninth Book
The Tenth Book
The Eleventh Book
The Twelfth Book
Appendix
브랜드 소개
copyrights
(참고) 분량: 약 11만자
<미리 보기>
I. Of my grandfather Verus I have learned to be gentle and meek, and to refrain from all anger and passion. From the fame and memory of him that begot me I have learned both shamefastness and manlike behaviour. Of my mother I have learned to be religious, and bountiful; and to forbear, not only to do, but to intend any evil; to content myself with a spare diet, and to fly all such excess as is incidental to great wealth. Of my great-grandfather, both to frequent public schools and auditories, and to get me good and able teachers at home; and that I ought not to think much, if upon such occasions, I were at excessive charges.
II. Of him that brought me up, not to be fondly addicted to either of the two great factions of the coursers in the circus, called Prasini, and Veneti: nor in the amphitheatre partially to favour any of the gladiators, or fencers, as either the Parmularii, or the Secutores. Moreover, to endure labour; nor to need many things; when I have anything to do, to do it myself rather than by others; not to meddle with many businesses; and not easily to admit of any slander.
III. Of Diognetus, not to busy myself about vain things, and not easily to believe those things, which are commonly spoken, by such as take upon them to work wonders, and by sorcerers, or prestidigitators, and impostors; concerning the power of charms, and their driving out of demons, or evil spirits; and the like. Not to keep quails for the game; nor to be mad after such things. Not to be offended with other men‘s liberty of speech, and to apply myself unto philosophy. Him also I must thank, that ever I heard first Bacchius, then Tandasis and Marcianus, and that I did write dialogues in my youth; and that I took liking to the philosophers’ little couch and skins, and such other things, which by the Grecian discipline are proper to those who profess philosophy.
IV. To Rusticus I am beholding, that I first entered into the conceit that my life wanted some redress and cure. And then, that I did not fall into the ambition of ordinary sophists, either to write tracts concerning the common theorems, or to exhort men unto virtue and the study of philosophy by public orations; as also that I never by way of ostentation did affect to show myself an active able man, for any kind of bodily exercises. And that I gave over the study of rhetoric and poetry, and of elegant neat language. That I did not use to walk about the house in my long robe, nor to do any such things. Moreover I learned of him to write letters without any affectation, or curiosity; such as that was, which by him was written to my mother from Sinuessa: and to be easy and ready to be reconciled, and well pleased again with them that had offended me, as soon as any of them would be content to seek unto me again. To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent to things commonly spoken of: whom also I must thank that ever I lighted upon Epictetus his Hypomnemata, or moral commentaries and common-factions: which also he gave me of his own.
V. From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, or in long diseases, to be still the same man; who also was a present and visible example unto me, that it was possible for the same man to be both vehement and remiss: a man not subject to be vexed, and offended with the incapacity of his scholars and auditors in his lectures and expositions; and a true pattern of a man who of all his good gifts and faculties, least esteemed in himself, that his excellent skill and ability to teach and persuade others the common theorems and maxims of the Stoic philosophy. Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man.
VI. Of Sextus, mildness and the pattern of a family governed with paternal affection; and a purpose to live according to nature: to be grave without affectation: to observe carefully the several dispositions of my friends, not to be offended with idiots, nor unseasonably to set upon those that are carried with the vulgar opinions, with the theorems, and tenets of philosophers: his conversation being an example how a man might accommodate himself to all men and companies; so that though his company were sweeter and more pleasing than any flatterer‘s cogging and fawning; yet was it at the same time most respected and reverenced: who also had a proper happiness and faculty, rationally and methodically to find out, and set in order all necessary determinations and instructions for a man‘s life. A man without ever the least appearance of anger, or any other passion; able at the same time most exactly to observe the Stoic Apathia, or unpassionateness, and yet to be most tender-hearted: ever of good credit; and yet almost without any noise, or rumour: very learned, and yet making little show.
About the author
마르쿠스 아우렐리우스 (Marcus Aurelius Antoninus, 121 - 180) 는 서기 161년부터 180년까지 재위했던 로마 황제로, 흔히 5대 황제 중 마지막...
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