Posture as a continuation of the mind. A companion to 7.24 and 7.37, closing the book's "bodily" line. The body should be "set firm" (πεπηγέναι — "compacted, made solid"), not "flung about" (διερρῖφθαι), neither in movement nor in posture (ἐν σχέσει). The argument is by analogy: as the mind (διάνοια) keeps the face "collected (συνεστώς) and seemly (εὔσχημον)," the same "is to be required" (ἀπαιτητέον) of the whole body. The inner order shows through to the surface: a collected mind holds the bearing too — not for the sake of spectators, but because a slack body is a symptom of slack attention. The reverse move from 7.37 (there: it is shameful that the face obeys the mind while the mind does not obey itself) — here the mind governs both face and body.

Without affectation. The decisive reservation in a single word: σὺν τῷ ἀνεπιτηδεύτῳ — "with un-contrivedness." All this is to be kept without affectation, without the pose of "a man of bearing." It is exactly the line that separates Stoic σεμνότης (dignity) from theatrical self-importance: the moment the carriage becomes a performance for others, it betrays its own meaning — to be an expression of the inner, not a communication about it. Cf. 1.7 (in Rusticus, character without affectation), 03-05 (upright, but not for show; neither pose nor complaint). The discipline is action: the body's order as an honest, unfeigned imprint of the soul's order.