Genre and place in the book. A portrait of the "good man," cast as an experiment: not "become," but "try (πείρασον) how his life suits you." Two marks compose this man: (1) he is content with his lot from the Whole; (2) he is content with his own just action and a benevolent disposition.

Πείρασον — "make trial." An invitation to put on the role of the good man and test it by experience, not to take it on faith (cf. Med. 10.16: be good rather than talk about what a good man should be).

Content with the lot from the Whole. ἀρεσκόμενος τοῖς ἐκ τῶν ὅλων ἀπονεμομένοις — content with what is allotted (ἀπονέμω — the same verb as in 04-10, of the just distributor) from the Whole (τὰ ὅλα). This is DOGMAthe love of fate in its calm form (cf. 04-23).

Just action + benevolence. ἀρκούμενος τῇ ἰδίᾳ πράξει δικαίᾳ καὶ διαθέσει εὐμενεῖ — content with his own (ἰδίᾳ) just action and a benevolent (εὐμενής) disposition. This is the discipline of action in its social dimension (oikeiosis): justice toward others plus a kindly attitude to them. The word "own" matters: for the good man his own rightness is enough — not praise for it (cf. 04-20).

The twin, 3.4. Med. 3.4 gives the same portrait: the good man "content with the thread spun for him," following nature "with benevolence and justice."

The disciplines. The principal one is desire: acceptance of the lot apportioned by the Whole. The secondary is action: just deeds and benevolence toward others.

Parallels. The portrait of the good man (lot + justice + benevolence) — 03-04. Content with what the Whole apportions — 04-23; Med. 10.21; 5.8 (cf. DOGMAamor-fati). Justice and benevolence — 02-05 (cf. oikeiosis). "Be one, do not talk of one" — Med. 10.16.