Genre and place in the book. The longest passage of Book VI — and one of the central ones in the whole corpus. 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 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, just, TERMgod-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 vigour 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 catalogue 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 death-word 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.