(Statue of Marcus Aurelius in the Piazza del Campidoglio in Rome.)
My summary of Marcus Aurelius’ Meditations is one of my most popular posts with over 100,000 views. While re-reading the actual text, I was struck by the relevance to modern life of the first paragraph of Book V. Here is my modern translation:
At dawn, when you have trouble getting out of bed, tell yourself: “I am rising to do the work of a human being. What do I have to complain about, if I’m going to do what I was born for—the things I was brought into the world to do? Or is this what I was created for? To huddle under the blankets and stay warm?” — But it’s nicer here …
So were you born to feel “nice”? Instead of doing things and experiencing them? Don’t you see the plants, the birds, the ants and spiders and bees going about their individual tasks, putting the world in order, as best they can? And you’re not willing to do your job as a human being? Why aren’t you running to do what your nature demands? — But we have to sleep sometime… Agreed. But nature set a limit on that — as it did on eating and drinking. And you’re over the limit. You’ve had more than enough of that. But not of working. There’s still more of that to do.
You don’t love yourself enough. For if you did, you’d love your nature too, and what it demands of you. People who love what they do wear themselves down doing it, they even forget to wash or eat. Do you have less respect for your own nature than the engraver does for engraving, the dancer for the dance, the miser for money or the social climber for status? When they’re really possessed by what they do, they’d rather stop eating and sleeping than give up practicing their arts. Is not then your labor in the world just as worthy of respect and worth your effort? (Book 5, Paragraph 1)
Brief Analysis – If we love life we will do what’s necessary to preserve our lives, and that includes working. This isn’t meant exclusively in the modern sense of doing a job—although that’s part of it. Rather it implies that living demands physical activity. If you slept all the time you wouldn’t be living, and if you resist activity you act contrary to your nature, which is to say you don’t love yourself.
An immediate objection to Aurelius’ line of thinking is that some work is too demeaning, boring, or harmful to align with our natures or, to put it in his terms, it isn’t work that we were born for. Now our jobs may not be particularly satisfying, but I think Aurelius would consider almost any labor that enables our survival as aligning with our nature.
Of course, some work is so harmful to oneself or society that he wouldn’t recommend it, but I think he would say that most labor qualifies as good enough. (I’ve written previously about the idea of doing what you love.) The key for him is that we work with others, as he writes later: “When you have trouble getting out of bed in the morning, remember that your defining characteristic — what defines a human being — is to work with others.” (Book VIII, Paragraph XII)
Another objection is that Aurelius’ advice doesn’t help, for example, the clinically depressed. I think this is a valid objection. If he is just saying “get up and get going,” that is bad advice for those suffering from diseases of the brain and body.
On the other hand, a friend of mine who is a psychiatrist once told me that people often do better when they cease ruminating and work, volunteer, engage in a hobby, etc., Anything that focuses their mind is therapeutic. For some, this may be impossible, but focusing on something other than introspection is a good strategy for fighting depression. I’m not saying it’s the best or the only strategy, but sometimes you might just be better off going to work.
(Translations by George Long, available online from the Internet Classics Archive of MIT. These would be closer to the original Greek.)
In the morning when thou risest unwillingly, let this thought be present- I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? Or have I been made for this, to lie in the bed-clothes and keep myself warm?- But this is more pleasant.- Dost thou exist then to take thy pleasure, and not at all for action or exertion? Dost thou not see the little plants, the little birds, the ants, the spiders, the bees working together to put in order their several parts of the universe? And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which is according to thy nature?- But it is necessary to take rest also.- It is necessary: however nature has fixed bounds to this too: she has fixed bounds both to eating and drinking, and yet thou goest beyond these bounds, beyond what is sufficient; yet in thy acts it is not so, but thou stoppest short of what thou canst do. So thou lovest not thyself, for if thou didst, thou wouldst love thy nature and her will. But those who love their several arts exhaust themselves in working at them unwashed and without food; but thou valuest thy own own nature less than the turner values the turning art, or the dancer the dancing art, or the lover of money values his money, or the vainglorious man his little glory. And such men, when they have a violent affection to a thing, choose neither to eat nor to sleep rather than to perfect the things which they care for. But are the acts which concern society more vile in thy eyes and less worthy of thy labour? (Book 5, Paragraph 1)
When thou risest from sleep with reluctance, remember that it is according to thy constitution and according to human nature to perform social acts, but sleeping is common also to irrational animals. But that which is according to each individual’s nature is also more peculiarly its own, and more suitable to its nature, and indeed also more agreeable. (from Book VIII, Paragraph XII)
4 thoughts on “Marcus Aurelius On Getting Out Of Bed”
Where did you get the modern English translation of Marcus Aurelius? I have tried a number of versions, and they all appear to be done in the same 17th century English. I tried a supposedly modern translation and all the author had done is a global search and replace of “dost” with “do”, “thee” and “thou” with “you”, and a few other easy substitutions. Much of the original 16th century English remained. I have never been able to find a true modern translation.
To be honest, I took the translation at the bottom of the page from MIT and made my own “modern translation.” I did find a few others online who had done something similar.
Anybody with a high school education should be able to translate 17th century English in to modern English without much problem.
I agree, you would think so.