Place in the book. A rule-canon: test every "I have been wronged" by a civic measure. The discipline of assent (the testing of the impression), with a strong secondary of action (the civic criterion and the treatment of the wrongdoer).

The civic criterion. "What does no harm to the DOGMAcity (πόλις) does no harm to the citizen." The premise is cosmopolitan: I am first of all a citizen of the cosmos-city, and my good is inseparable from the good of the whole. So the measure of harm is not "did this touch me" but "did this touch the city" (the common rational nature).

The canon upon the impression. Whenever the TERMimpression (φαντασία) "I have suffered harm" arises — do not accept it at once, but "apply the canon" (ἔπαγε τὸν κανόνα): does this harm the city? This is an operation of the discipline of assent — the testing of the impression (cf. Epictetus: examine every φαντασία). The conclusion: "DOGMAif the city is not harmed, neither am I." The doctrine of invulnerability is at work: real harm reaches only the rational-common nature; what leaves the city untouched leaves the ruling part untouched too.

If the city is harmed. Then — not anger (οὐκ ὀργιστέον), but to show the wrongdoer "what he has overlooked" (τί τὸ παρορώμενον). The discipline of action toward the one who errs: he errs through ignorance (men do wrong involuntarily), and so calls for correction, not indignation.

Discipline and parallels. The principal discipline is assent (the canon upon the φαντασία of harm); the secondary is action (the civic measure, the correction of the wrongdoer). Parallels: Med. 4.4 (04-04, the cosmos-city); Epictetus Ench. 5; Med. 2.1 (02-01), 9.42 (on wrongdoers).