Genre and place in the book. The longest passage of Book VI — and one of the central ones in the whole Meditations. Two parts: (1) a self-exhortation not to be "Caesarified" and to keep one's virtue; (2) the second portrait (after Med. 1.16) of PERSONAntoninus Pius as a model to imitate. The principal discipline is action (the ethical make-up and conduct of a ruler); the sustaining one is desire (what the one "fruit" of life is).
"Do not be Caesarified" (μὴ ἀποκαισαρωθῇς). Marcus apparently coins a verb: ἀπο-καισαρ-όομαι — "to be turned into a Caesar," to be "dyed" (βαφῇς — from the purple dye) by power. "For it does happen" (γίνεται γάρ) — a sober admission: absolute power stains the soul. The remedy is to keep oneself "simple, TERMgood, undefiled, dignified, unaffected, a friend of justice, god-fearing, kind, affectionate." What "philosophy wished to make you" must be kept in spite of the rank.
The one fruit (εἷς καρπός). "EXERCISELife is short; the one fruit of this earthly life is a DOGMAholy disposition (διάθεσις ὁσία) and TERMsocial acts (πράξεις κοινωνικαί)." A double τέλος compressed into a formula: piety + benefit to human beings ("reverence the gods, save human beings," αἰδοῦ θεούς, σῷζε ἀνθρώπους). Everything else is no "fruit." This is the sufficiency of virtue — DOGMAsocial and religious — in its purest form.
The portrait of Antoninus. The second part is a list of the concrete methods Marcus means to copy from his adoptive father: unshakable vigor in what accords with reason; evenness (ὁμαλές) everywhere; a clear, serene face (εὔδιον); gentleness (μειλίχιον); freedom from vanity (ἀκενόδοξον); thoroughness in understanding — he let nothing pass unexamined; he bore unjust blame without blaming in return; hurried at nothing; gave no ear to slanders; strict yet no fault-finder, not timid, not suspicious, no sophist; content with little (lodging, bed, dress, food, attendance); laborious and enduring; steady and even in friendships; tolerated frank disagreement and rejoiced when shown something better (cf. 06-21); god-fearing without superstition. This is not a catalog of qualities (as in 1.16) but a list of operations — how to hold power without being Caesarified.
The last hour (τελευταία ὥρα). The frame is the EXERCISEmemory of death: imitate Antoninus, "that your last hour may find you with as clear a conscience (εὐσυνείδητος) as his." Death is the measure of the life lived: a life has gone well if one meets its end with the calm with which Antoninus met his (whose last watchword, per the Historia Augusta, was aequanimitas).
Disciplines and parallels. The principal one is action (the ethos of a ruler, the imitation of a model); the secondary is desire (the one fruit is virtue; life is short). Parallels: Med. 1.16 (the main, longest portrait of Antoninus); 04-33 (Antoninus's name among the fading); 06-21 (rejoicing at correction — as Antoninus did); 06-16 (value lies in the internal, not in fame); the doctrines of DOGMAthe sufficiency of virtue and DOGMAthe social nature.