Genre and place in the book. A three-fold rule of conduct — toward the irrational, the rational, and the gods — with a coda on time. All of it is organized by the presence or absence of TERMreason (λόγος). The principal discipline is action (how to bear oneself toward the several kinds of being); the sustaining one is desire (not to fret about duration).

Toward the irrational — with magnanimity and freedom (μεγαλοφρόνως καὶ ἐλευθέρως). With animals, things, and "substrates" (ὑποκείμενα) — since you have TERMreason (λόγον ἔχων) and they do not — deal "magnanimously and freely": as a master, not pettily. The rational rightly makes use of the irrational (cf. 05-30: the worse for the sake of the better), but in a kingly way, without fussy attachment.

Toward human beings — socially (κοινωνικῶς). With human beings, since they share in reason, behave "TERMsocially" (Rogovin: "as equals"): equality in λόγος gives rise to community. This is the obverse of the previous class: the irrational you use, but with the rational you cooperate as with fellow-citizens (cf. 06-07, 06-14, DOGMAoikeiōsis).

The gods and time. "In all things call on the gods" (θεοὺς ἐπικαλοῦ) — piety: to refer every action to the divine (cf. Med. 9.40 on prayer). And the coda: "do not fret (μὴ διαφέρου — the same word as in 06-02) about how much time you will do this; even three such hours are enough." The measure of a life is not its length but its quality: a short span lived rightly suffices — and so the fear of "too little time" falls away.

Disciplines and parallels. The principal one is action (conduct sorted by the presence of λόγος); the secondary is desire (indifference to duration, the pious referral to the gods). Parallels: 05-30 (the worse for the sake of the better; the mind of the Whole is social); 06-07, 06-14, 05-16 (the sociality of rational beings); Med. 9.40 (prayer); 06-02 (μὴ διαφέρου).