Everything that happens is a link in the single chain of causes (TERMεἱμαρμένη), identical with the reason of the cosmos. Vexation at what happens is therefore vexation at the rational order itself, of which the human being is a part. The sage accepts every event as occurring κατὰ φύσιν — not because it is "pleasant," but because non-acceptance is a category error: it demands that the whole be ordered otherwise, and this is meaningless. This act of assent to what happens is what Hadot calls "the discipline of desire" (φιλεῖν τὸ συμβαῖνον — "to love what happens").

SVF II 974–975 (Chrysippus on fate and assent); the classical formulation in Cleanthes' hymn to Zeus — ἄγου δέ μ', ὦ Ζεῦ, καὶ σύ γ' ἡ Πεπρωμένη ("lead me, Zeus, and you, Destiny," SVF I 527, cited in Epict. Ench. 53); Cic. De fin. III 75; Sen. Ep. 107.11; Epict. Ench. 8 ("do not wish that what happens should happen as you would have it; wish that it should happen as it does"). In Marcus: Med. 2.2; 4.34; 05-08; 05-10; 05-23 (consider the speed of the flux of things — accept the flow); 05-24 (you are a tiny part of substance and time: accept your lot); 05-27; 06-39 (adapt to your lot, συνάρμοζε; and love the co-allotted truly); 06-44 (what the gods send by the common sequence — to welcome and love); 06-49 (contentment with the allotted span — as with the allotted substance, στέργεις); 07-41 (a verse of Euripides: even neglect by the gods "has its λόγος"); 07-46 (Plato, Gorgias: entrust the span to god — none escapes fate; consider only how to live it best); 07-51 (a verse: bear the wind from god without lament, ἀνοδύρτοις); 07-54 (θεοσεβῶς εὐαρεστεῖν τῇ παρούσῃ συμβάσει — the first member of the triad); 07-57 (the purest formula: love only τὸ συμβαῖνον καὶ συγκλωθόμενον — what is "spun together with you"); 07-68 (πᾶν τὸ συμβαῖνον ἐξοικειοῦται — all is "made kin," neither new nor unmanageable); 08-05 (μὴ ταράσσου: all is by the nature of the Whole; not to be troubled at the world's order); 08-06 (πάντα τροπαί, μή τι καινόν — not to fear change as though "new"); 08-07 (ἀσπάζεσθαι τὸ ὑπὸ τῆς κοινῆς φύσεως ἀπονεμόμενον — to welcome what the common nature assigns); 08-09 (not to grumble at court life or one's own); 08-15 (not to wonder at what the world produces by nature — as the fig-tree its figs); 08-18 (the elements change "and do not murmur" — οὐ γογγύζει); 08-20 (the end is an equal phase, no evil: the ball's descent is planned); 08-32 (to be content with the hindrance and shift good-temperedly to what is allowed); 08-34 (whoever will not accept what happens cuts himself from the Whole); 08-35 (to accept the hindrance = to turn it into one's own material); 08-43 (not to turn from what befalls people, but to receive it with kindly eyes); 08-45 ("cast me where you will" — the daimon is propitious everywhere); 08-46 (each meets only what is natural to it; the common nature brings nothing unbearable); 08-50 (do not add "why is there such a thing?" — throw the bitter cucumber, turn from the brambles); 09-03 (εὐαρέστει τῷ θανάτῳ — be glad of death as one of the things nature wills); 09-06 (εὐαρεστική διάθεσις — glad acceptance of all from the "external cause": the third member of the triad of disciplines); 09-35 (loss = change, in which the nature of the Whole "delights" (χαίρει) — to accept the loss as a change of form); 09-37 (ἅλις τοῦ γογγυσμοῦ — "enough of murmuring": murmuring is precisely the refusal to accept what is given); 10.5; 12.14. The Latin phrase amor fati as a term is late (Nietzsche, Ecce Homo), but it captures the Stoic content precisely.

In 02-02 this doctrine stands in the closing imperative: "do not be vexed at your present lot, and do not fear what is to come." Linked to dichotomy-of-control: what is not up to us is also not a topic for discussion — it has already happened or will happen by nature. The objection usually directed at this doctrine ("it means putting up with injustice") does not work in Stoic coordinates: consent to what happens does not annul action; it only relieves the ruling part of the unnecessary burden of protest — so that action can be precise rather than reactive.