Meditations 3.11

To the aids which have been mentioned let this one still be added: Make for thyself a definition or description of the thing which is presented to thee, so as to see distinctly what kind of a thing it is in its substance, in its nudity, in its complete entirety, and tell thyself its proper name, and the names of the things of which it has been compounded, and into which it will be resolved. For nothing is so productive of elevation of mind as to be able to examine methodically and truly every object which is presented to thee in life, and always to look at things so as to see at the same time what kind of universe this is, and what kind of use everything performs in it, and what value everything has with reference to the whole, and what with reference to man, who is a citizen of the highest city, of which all other cities are like families; what each thing is, and of what it is composed, and how long it is the nature of this thing to endure which now makes an impression on me, and what virtue I have need of with respect to it, such as gentleness, manliness, truth, fidelity, simplicity, contentment, and the rest. Wherefore, on every occasion a man should say: This comes from god; and this is according to the apportionment and spinning of the thread of destiny, and such-like coincidence and chance; and this is from one of the same stock, and a kinsman and partner, one who knows not, however, what is according to his nature. But I know; for this reason I behave towards him according to the natural law of fellowship with benevolence and justice. At the same time, however, in things indifferent I attempt to ascertain the value of each.

Marcus Aurelius, Meditations 3.11, translated by George Long

To the stand-bys mentioned add one more, that a definition or delineation should be made of every object that presents itself, so that we may see what sort of thing it is in its essence stripped of its adjuncts, a separate whole taken as such, and tell over with ourselves both its particular designation and the names of the elements that compose it and into which it will be disintegrated.

For nothing is so conducive to greatness of mind as the ability to examine systematically and honestly everything that meets us in life, and to regard these things always in such a way as to form a conception of the kind of Universe they belong to, and of the use which the thing in question subserves in it; what value it has for the whole Universe and what for man, citizen as he is of the highest state, of which all other states are but as households; what it actually is, and compounded of what elements, and likely to last how long—namely this that now gives me the impression in question; and what virtue it calls for from me, such as gentleness, manly courage, truth, fidelity, guilelessness, frugality, and the rest.

In each case therefore must thou say: This has come from God; and this is due to the conjunction of fate and the contexture of the world's web and some such coincidence and chance; while that comes from a clansman and a kinsman and a fellow, albeit one who is ignorant of what is really in accordance with his nature. But I am not ignorant, therefore I treat him kindly and justly, in accordance with the natural law of neighbourliness; at the same time, of things that are neither good nor bad, my aim is to hit their true worth.

Marcus Aurelius, Meditations 3.11, translated by C. R. Haines