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; 5.8; 7.57 ("to love only what happens to you"); 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.