First, the book: it is standard paperback perfectbound. Nothing special, but not exceptionally bad. I believe the hardcover is also perfectbound (they should call it "lousybound") instead of sewn; and why would I buy a hardcover, if the binding is not sewn? It won't lay open flat, which makes it even harder to read than a paperback! For $8.00, cheaper than some others, this translation is by far the best on the market.

Hays is faithful to the Greek (sometimes overliteral, rarely overfree), more so than other translations. Hays manages to transmit more of the style and mood of Aurelius' actual writing than any other translation by an order of magnitude: this can be a blessing or a curse.

However much I demand that my Bibles be literally/formally translated to carry over as much as possible even of the order and form of the God-breathed words (I can't read Hebrew or Aramaic), it's not something I desire in literature, for which, being uninspired (except artistically), the actual words and idioms used generally have no great value, the value instead being in the sense of the text. (I think Hofstadter's Godel Escher Bach is an exception to this, and can't imagine that it can be translated, as so much of the meaning of the book depends on form and peculiarities of the English language.)

St Jerome had much the same opinion, stating, I believe in an epistle to St Augustine while defending his (debatable) choice of translating his Vulgate from the Jews' modern Hebrew (which had already entered in on the process of eliminating prophecies of Christ, leaving us with gems such as, "like a lion my hands and feet", which, with different pointing, reads, "they have pierced my hands and feet" - the first one doesn't even make sense!) instead of their ancient Septuagint Greek: "When translating the sacred scriptures, I attempt to give Greek and Hebrew a clothing of Latin, retaining even the word order so far as it is possible [that is, formal translation: in the process giving rise to "Ecclesiastical Latin", as the Vulgate is no more Ciceronian or Virgilian Latin than Spanish is] but when translating the works of men, I endeavor to translate the sense of what is being said, not only the words [that is, dynamic translation]".

De Selincourt's translations of Livy are some of the best examples of the latter. Livy is far from inspired: I care little about the form of the words he used, but the sense. De Selicourt's translation has me laughing aloud, much as I imagine the original readers would have, at the constant ineptitude and malice of the tribunes, always pushing for "agrarian reform" as a rallying-cry. Ancient historians did not set out to write just a history, but also a work of great literature: mere modern history was accounted unworthy of the pen, and was for the annals of the priests, to be recorded in lists of names, locations, and dates. Names, locations, and dates do not alone a history make: the ancients understood this. That's why ancient history, from Livy to Plutarch*** to Suetonius to Xenophon to Tacitus to Polybius, is uniformly excellent, and why modern history is uniformly bad in comparison. The best of modern history, the transitional and seminal Decline and Fall of Gibbon, is the closest one comes, but it is colored and ruined by a deep hatred of all things clerical, Catholic, and Christian, which absolutely permeates the work, and a subtext of love for the barbaric Mohammedans, whom he viewed as "rational" in comparison. At least he got his bias towards the degenerate Byzantine empire and its ossified Orthodox religion right.

***Speaking of Plutarch, one has two choices: the modern and decent translations of Penguin in horrible editions, issued in half a dozen books with many lives overlapping (i.e. Alexander is in two books, Caesar in three) in a series that is still incomplete, with the lives presented out of order and Plutarch's comparisons either omitted entirely or presented after one of the lives mentioned, whereas the life being compared to is not even in the same volume, let alone back to back: or Modern Library's old translation from the 1600s (updated in the 1800s to remove the most archaic verbiage and most of the archaic pronouns) that reads poorly (even worse than Dickens, and I hate Dickens), as a stereotyped "classic", but is presented in two volumes in correct order with the comparisons, much as Plutarch intended. One needs both editions, so one can read the Penguin translations in the order given in Modern Library, and then read Modern Library's printing of Plutarch's comparisons of lives. (If one had to choose one or the other, the trade-off for readability in the Penguin is too great, compared to the poor presentation: one should choose the Modern Library.)

That brings me to the best of the "truly modern" historians, Steven Runciman; his work is terrible compared to the ancients, and stellar compared to the rest of the moderns, who are more suited to writing technical specifications or books of law than anything else. Lest anyone think the moderns are more truthful or less biased, Runciman's obsessive fawning over that same decrepit Orthodox religion and overweening sympathy for the degenerate Byzantines (and even a hint of sympathy for those enemies of all civilization, the paynim foe, the Mohammedan, who had encroached on the lands of Christendom for four centuries and were slaughtering and enslaving pilgrims to the Holy Land to attempt to prop up their failing empire by trying to acquire new sources of dhimmis wherever they could be found) should dispel that notion - only sourcing has been improved. But even with bibliographies, one can choose and weight a work towards those extremely biased sources, such as Anna Komnena's report of the Crusade (which Runciman relies heavily upon). Warren Carroll is likely the best historian of our generation, with Jaroslav Pelikan close behind; but Jaroslav Pelikan, unlike Carroll and Toynbee, did not do "surveys of history", but focused on a very specific topic. Much as all of the professions, except for the noble philosophers and theologians (and even those, to a degree) have become so cripplingly overspecialized as to be facetious to non-specialists.

Some philosophy (notably Aristotle) requires the translation to be stiff if one is to follow Aristotle's thought, and not the translator's interpretation of his philosophy (much like the Bible), which can never be trusted today. It reminds me of the old Bollingen Plato which I had to use when studying philosophy, before the much better Hackett editions and the new single-volume one were released, where all of the introductions gushed, "Plato was so smart - almost as smart as we (Hume, Locke, Kant, Hegel, Heidegger) are!" (blasphemy - Aristotle had more philosophical sense when he grunted to take a shite than Hume did in thirty years of writing ponderous tomes of trash).

For other translations, "The Emperor's Handbook" is lousy, IMO. It's too loose. I cut my teeth on Staniforth's translation, which is archaic, overly flowery, and too loose at the same time. I think the Hammond translation is the second best (after Hays) out there.

I also prefer Hays immensely because he leaves "logos" untranslated (instead of translating it as a range of words, improperly injecting interpretation in to the text, as no one option, such as "reason", works in all places in the Meditations), and, reading the book as a Catholic, I am often amazed at the insights towards Christ (the Logos) that are revealed in the jarring disconnect between the English translation and the transliteration of "logos" - I often think that Emperor Marcus Aurelius was writing about Christ; whether by accident of language, coincidence of Hellenistic philosophy, divine inspiration, or because the Christian ethos had already so permeated the Empire by the time of the writing of the Meditations, I know not. Nevertheless, Hays' translation can be used in places nearly as a Christian devotional instead of reading like Enlightenment garbage crossed with paleo-paganism and new ageism, as the Staniforth translation reads (always capitalizing "Reason", "the Whole [as in, 'return to "the Whole" at death']"). When reading Greek philosophy, "logos" is such a common word it loses its power and distinction as essentially the Incarnate Word, appearing constantly in contexts where Christ never would because of the nature of truth, being seen as in a mirror darkly - not so in the Meditations, this translation has shown, wherever "logos" is, one can insert "the Logos" and get an even greater sense of Aurelius' text - I am tempted to say a sensius plenor.

Such a profound book but still easily understandable.

This review will likely be somewhat different from most of the other comments about this “new” translation of philosopher-king Marcus Aurelius’ classic “Meditations.”

First, Wikipedia mentions a dozen different English translations, with Hays’ being written in 2002, so, while well done, it’s not necessarily “today” new.

Second, the book does a great job of describing Stoicism but doesn’t really get into any validation of the philosophy itself, leaving the reader on his own about the value of Aurelius’ comments about how to live life. Here is some of what the translator/editor says: Stoicism is a concept derived from the Greek for “painted porch,” where the Stoicism-originating philosopher Zeno was said to have taught at the Agora marketplace in ancient Athens. Stoicism is one of the four major schools of philosophic thought established in the Greek period: Stoicism (Zeno), Epicureanism (Epicurus), Cynicism (Diogenes), and Skepticism (Pyrrho). Seneca the Younger, Epictetus, and Marcus Aurelius are philosophers who continued the stoic tradition into the Roman period. Stoicism says that virtue is the way to achieve eudemonia ("happiness" or the highest human good) through an ethical way of life devoted to reason. It provides an emotional resilience to misfortune, especially through its calling much of what happens in life as fate, about which humans can do little, so why complain?

As for validation, Stoicism has several modern philosophers criticizing it as tantamount to determinism (no free will), a way to avoid trying hard to change the world, and a way to deaden the pain in moments of loss. Yes, there is great truth in the goal of living life according to reason. Still, there is also value in not always suppressing emotions (or psychosomatic responses to previously made value judgments) as psychologists would advise.

In this respect, I was intrigued by what happened (outside the parameters of Aurelius’ commentary) with his Nero-like son, Commodus. Commodus reigned from 177 (jointly until Aurelius' death in 180) and then another twelve years by himself until his assassination by his wrestling partner in 192 AD at age 31 (at the end of the Pax Romana). Commodus had little interest in administration, leaving it to others who irked Rome's senators by increasing their taxes. He did not continue the frequent warfare known during his father’s reign. While peaceful, Commodus’ rule was known for its abundant intrigues, reversion to dictatorial rule, and creation of his deific personality cult with him fashioned as a new Hercules and/or Romulus. He performed as a gladiator, as loosely portrayed in the movie “Gladiator.” Some historians thought he was not naturally wicked but guileless and brought to his actions through cowardice as a slave to his companions. But was his rejection of Stoicism at least partially the result of his upbringing by Marcus? Consider Marcus’ comment in Book Eleven, #34: “As you kiss your son good night, says Epictetus, whisper to yourself, ‘He may be dead in the morning.’” Is this any way to develop a love for one’s son, or is it a way to stifle it in trying to avoid the pain of future loss (so, since I made sure it won’t hurt, just go ahead and sock it to me)?

As regards the stoic-like “Serenity Prayer” of modern philosopher Reinhold Niebuhr (or his student Winnifred Crane Wygal), consider the pithy challenge to have the wisdom to know the difference between what can and cannot be changed. One will read long and hard throughout Aurelius’ twelve books (many of which dwell upon mortality) of the self-pep-talk “Meditations” to find any sure-fire way to know or even consider the difference. Nevertheless, Aurelius does a great job in commenting on the value of moral character (seeking the truth, deciding what is right, and courageously acting accordingly).

Speaking of moral character and Stoicism, George Washington is said to have absorbed Stoicism from time spent with his brother’s inlaws, the Fairfaxes of Belvoir. Of special note was Washington’s fascination with the stoic character of the noble Roman Senator Cato the Younger in Addison’s play “Cato, a Tragedy,” about the republican martyr Cato’s contention against the dictator Julius Caesar. There’s also the stoic-like “call of duty” example from the virtuous early Roman consul Cincinnatus. As well, in Washington’s youth, he was said to have owned an English outline copy of the principle dialogues of the stoic philosopher Seneca the Younger.

Bottom-line and my commentary aside, Marcus Aurelius’ book in this translation is highly recommended to be read as a classic “Great Book” from one of history’s most notable warrior philosopher-kings.

Of possible interest to those interested in George Washington as a warrior philosopher-definitely-not-wanting-to-be-king, check out the following book detailing the importance of character in securing life, liberty, and the "pursuit of happiness": George Washington’s Liberty Key: Mount Vernon’s Bastille Key – the Mystery and Magic of Its Body, Mind, and Soul, a best-seller at Mount Vernon.

I bought this translation of Meditation after I read its free PDF version. Gregory Hays has a very readable style - not too lucid, not too verbose. The introduction is well written and rather comprehensive and by itself justifies the purchase. It provides a chronological view of the sociopolitical environment before and during Marcus' reign. It also provides a simple and necessary background about the common philosophical doctrines of the period. It also outlines a short but concise view of Marcus' life and its challenges, and it ties those life events nicely by references to the actual Marcus' Meditation notes. By doing so, Hays brings some organization to what is otherwise a collection of disparate and disorganized soul searching notes by Marcus Aurelius.

This is not a book of Philosophy. The Stoicism concepts were around for about 450 years before Marcus's time and well documented by professional philosophers before Marcus. What makes this book so unique and interesting to read is the fact that it was written by an emperor with absolute God-like powers. Like an athlete who goes through daily exercise regiments to keep his body and muscles in shape, the Mediation book is a collection of daily notes from Marcus to himself trying to keep his faculties in shape and under control despite constant daily pressures from the court, senate, family, betraying officers, dying wife, and periodic attacks and bloody battles with Barbarians from north and Parthians from east.

He managed to keep his sanity through hard times, especially in the last decade of his life, by continuous mental exercises in logic, ethics and by keeping in harmony with the force of nature - the three principles he believed in. He knew that absolute power could corrupt absolutely and for a man in his position the damage would be irreversible. His philosophies are not unlike another historic figure who was in a similar God-like position as the emperor of Persia about 6 centuries before him, Cyrus the Great. The Cyrus Cylinder and the Mediation notes are reminders of how great men like Cyrus the Great and Marcus Aurelius managed to be larger than life by not committing the mistakes that some other leaders who were in similar positions before and after them committed.

This should be a required reading for any leader who is in a powerful political or financial position and can potentially commit judgment errors the could lead to financial or political disasters. We have seen a few of those judgment errors and their disastrous consequences in recent history.

There are references on the internet that show how the teachings of these great historical figures influenced some US presidents and how these thoughts transformed into concept such as our constitution's "checks and balances" that seeks to eliminate "absolute power" from any one person or institution of the government.

I highly recommend this translation of the book.

Some rave about this book. I think it’s a good read but I’m not going to go around saying,

“You got to read this book”. It is redundant and has a lot of same content throughout book. Also some parts contradict the same point.

Offers practical guidance for living and still resonates today.

The author’s introduction alone is worth the very affordable price. This modern translation is easier to read and I highly recommend it. The paper isn’t of great quality and can blead when making notes in the margins.

This is my 2nd time buying this book. I have the 1st one to a coworker. I take it traveling, to work, and keep it available to read again and again. I could read it constantly and still take something new from it.

On the surface Marcus Aurelius is clear in his words. Most of what he says is common sense, bar, perhaps, anything related to providence and god - although, those words have somewhat different meaning in a Stoic sense than what we may associate with them today.

Because everything is so clear, is common sense and applicable to our life today the experience reading this book is profound. It's not one to rush through, though. One want to take time to reflect. Reflection can be challenging. Because Marcus challenges our (modern) habits of rushing through life, ever busy, never truly present, often angry, and attached to external goods - we are consuming, but are we living? And are we living well?

Reflection on his words can change perspective. And thus can be life changing - if the moral guide Marcus lays out, based on the ancient virtues of Stoic philosophy, are applied in practice in ones life. This often sounds easier than done, in reality. However, it's the same for everything in life: one needs to start, continue to learn, train and get better.

Marcus, like many of us, is in this inner fight between what is right and what is wrong. He wants to be a good man, doing the right things, and reminding him in these meditations how to live the good life.

On its own, without having any introduction and understanding of Stoic doctrine, the book is certainly valuable to read. However, I can only encourage one to look deeper into the details of Stoic philosophy to get a full understanding of the meaning of Marcus' words. As only then one can truly grasp the "why" beneath the individual paragraphs.

Then the Meditations can become a guide for life to keep close to hand at any moment to call on for help and guidance at any moment of uncertainty, struggle and loss.

This translation from Gregory Hays is superb. Simple, modern English, without losing the beauty of the language of the original.

Superbe édition, papier de qualité

Interesting read, many thoughts — reiterated to show importance

I’m not sure if this is normal but it’s the first time i’ve seen this so i’m pretty sure it’s not.

**Meditations: A New Translation by Gregory Hays**

Marcus Aurelius 'Meditations,' a timeless classic of Stoic philosophy, has been revered for centuries as a guide to living a virtuous and meaningful life. Gregory Hays' new translation offers a fresh and accessible rendering of this profound work.

**Clarity and Elegance**

Hays' writing is characterized by its clarity and elegance. He deftly navigates the nuances of Marcus's thought, preserving the original's wisdom while making it approachable to modern readers. The result is a translation that flows effortlessly, inviting the reader to engage deeply with the text.

**Insights for Daily Life**

'Meditations' is not merely a philosophical treatise, but also a practical manual for living. Hays' translation effectively conveys the practical advice and insights that Marcus offers on topics ranging from emotional management to decision-making. By distilling the essence of Marcus's teachings, Hays makes them relevant to the challenges we face in our own lives.

**Historical Context**

Hays provides invaluable annotations and an insightful introduction that contextualizes the text within Marcus's life and times. This historical background enhances the reader's understanding of Marcus's perspective and the relevance of his ideas to his contemporaries.

**Impact**

Hays' translation has been praised by scholars and enthusiasts alike. It has become a go-to resource for those seeking to delve into Stoicism and its transformative potential. The translation's clarity and accessibility have made it a favorite among students, professionals, and anyone interested in personal growth.

**Conclusion**

Gregory Hays' new translation of 'Meditations' is an exceptional work that brings Marcus Aurelius' wisdom to a new generation of readers. Its clarity, elegance, practical insights, and historical context make it an invaluable addition to the canon of Stoic philosophy. For those seeking guidance on living a life of virtue, resilience, and purpose, Hays' translation is an indispensable resource.