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 is "dyed deep with justice, accepting with all his soul everything which happens and is assigned to him as his portion," and everything in him is "simple and benevolent."

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). "but be such" — Med. 10.16.