GLOSSARY OF TERMS IN THE DISCIPLINES OF DESIRE AND ACTION

 # GLOSSARY OF TERMS IN THE DISCIPLINES OF DESIRE AND ACTION

## FOUNDATIONAL CONCEPTS

### **PROHAIRESIS (προαίρεσις)**

**Definition:** Moral character; the capacity for rational choice; the faculty of judgment, desire, and impulse.

**Key aspects:**

- Located in the rational mind

- Completely in our control

- Where virtue and vice operate

- Encompasses judgment, desire, and impulse to action

**How it fits:**

- Foundation for both disciplines

- Desire = prohairesis as it relates to wanting/avoiding

- Action = prohairesis as it moves toward/away from

- Excellence of prohairesis = virtue

---

### **ARETĒ (ἀρετή) - VIRTUE**

**Definition:** Excellence; specifically, excellence of prohairesis; perfection of rational character.

**The four cardinal virtues:**

1. **Wisdom (phronēsis)** - Correct judgment about good, evil, indifferent

2. **Justice (dikaiosunē)** - Right relationship to others

3. **Courage (andreia)** - Perseverance in virtue regardless of circumstances

4. **Temperance (sōphrosynē)** - Proper ordering of desires

**How it fits:**

- The goal of both disciplines

- Discipline of desire develops temperance and wisdom

- Discipline of action develops justice and courage

- All four unified as single excellence

---

### **KAKÍA (κακία) - VICE**

**Definition:** Corruption of prohairesis; deficiency in rational character.

**Corresponding vices:**

1. **Foolishness (aphrosunē)** - False judgment about good, evil, indifferent

2. **Injustice (adikia)** - Wrong relationship to others

3. **Cowardice (deilia)** - Abandoning virtue under pressure

4. **Intemperance (akolasia)** - Disordered desires

**How it fits:**

- What both disciplines aim to eliminate

- False value judgments → disordered desire → vicious action

- The opposite of virtue

---

### **EPH' HĒMIN (ἐφ᾽ ἡμῖν) - "UP TO US"**

**Definition:** What is in our complete control; what depends entirely on us.

**What is controlled:**

- Our capacity for judgment (assent/refusal)

- Our opinions and beliefs

- Our desires and aversions

- Our impulses and intentions

- Our choices and character

**How it fits:**

- Defines the domain where virtue operates

- Discipline of desire: desire only what's controlled (virtue)

- Discipline of action: act in what's controlled (with virtue)

- Secure foundation for happiness

---

### **OUK EPH' HĒMIN (οὐκ ἐφ᾽ ἡμῖν) - "NOT UP TO US"**

**Definition:** What is not in our complete control; externals.

**What is not controlled:**

- Body and its states

- Possessions and property

- Reputation and others' opinions

- Political office and social position

- Others' actions and choices

- All outcomes and results

**How it fits:**

- Defines externals (indifferents)

- Must not desire these as genuinely good (discipline of desire)

- Must act with reservation about these (discipline of action)

- Source of suffering if valued incorrectly

---

## THE DISCIPLINE OF ASSENT (Foundation)

### **PHANTASIA (φαντασία) - IMPRESSION**

**Definition:** Appearance; mental representation; how things appear to us.

**Types:**

- Simple impressions (factual: "it's raining")

- Value impressions (evaluative: "rain is bad")

**How it fits:**

- Starting point of psychological process

- Precedes assent

- We don't control what impressions arise

- We do control whether we assent to them

---

### **SYNKATATHESIS (συγκατάθεσις) - ASSENT**

**Definition:** Agreement; affirmation; giving approval to an impression as true.

**Key features:**

- Completely in our power

- Cannot be compelled by external force

- Determines what we believe

- Foundation of desire and action

**How it fits:**

- Core of discipline of assent

- Assent to false value judgment → disordered desire → vicious action

- Assent to true value judgment → correct desire → virtuous action

- Both desire and action depend on what we assent to

---

### **ANANEUSEIS (ἀνάνευσις) - REFUSAL OF ASSENT**

**Definition:** Withholding agreement; refusing to affirm an impression as true.

**Practice:**

- Suspending judgment on unclear impressions

- Refusing false impressions about value

- Critical skill in Stoic training

**How it fits:**

- Prevents false beliefs from forming

- Blocks false value judgments before they create disordered desire

- Essential for maintaining correct desire and action

---

## THE DISCIPLINE OF DESIRE

### **OREXIS (ὄρεξις) - DESIRE**

**Definition:** Wanting; reaching toward; movement to obtain something judged as good.

**Correct desire:**

- Desire only virtue (genuinely good)

- Appropriate selection of preferred indifferents (not desire as good)

**False desire:**

- Desire externals as if genuinely good

- Source of disturbance when not obtained

**How it fits:**

- First main practical discipline

- Follows from value judgments (assent)

- Determines impulses to action

- Must be corrected before action discipline

---

### **EKKLISIS (ἔκκλισις) - AVERSION**

**Definition:** Avoidance; movement away from; rejection of something judged as evil.

**Correct aversion:**

- Avoid only vice (genuinely evil)

- Appropriate avoidance of dispreferred indifferents (not aversion as evil)

**False aversion:**

- Avoid externals as if genuinely evil

- Source of disturbance when they occur

**How it fits:**

- Complement to desire in discipline of desire

- Also follows from value judgments

- Also determines impulses to action

- Must be corrected alongside desire

---

### **PATHOS (πάθος) - PASSION** (plural: PATHE)

**Definition:** Disturbed emotion; excessive, irrational movement of the soul based on false value judgment about externals.

**The four primary pathe:**

1. **Fear (phobos)** - "Something genuinely evil threatens" (future external)

2. **Distress (lupē)** - "Something genuinely evil is present" (present external)

3. **Appetite (epithumia)** - "Something genuinely good is obtainable" (future external)

4. **False pleasure (hēdonē)** - "Something genuinely good is present" (present external)

**How it fits:**

- Result of false value judgments

- What discipline of desire eliminates

- Blocks rational capacity when acute

- Prevents appropriate action

---

### **EUPATHEIA (εὐπάθεια) - GOOD FEELING** (plural: EUPATHEIAI)

**Definition:** Correct emotional response based on true value judgment.

**The three eupatheiai:**

1. **Joy (chara)** - At present virtue or preferred indifferent

2. **Wish (boulēsis)** - For future genuine good (virtue)

3. **Caution (eulabeia)** - About future genuine evil (vice)

**How it fits:**

- Replace pathe when desire is corrected

- Based on correct value judgments

- Not disturbed or excessive

- Compatible with virtuous action

---

### **APATHEIA (ἀπάθεια) - FREEDOM FROM PASSION**

**Definition:** State of being free from disturbed emotions (pathe); not emotional coldness.

**What it is:**

- Freedom from false-judgment-based passions

- Natural affections remain (philostorgia)

- Eupatheiai remain

- Emotional tranquility

**What it is NOT:**

- Emotional deadness

- Absence of all feeling

- Inability to care

- Withdrawal from life

**How it fits:**

- Goal of discipline of desire

- Result of correct value judgments

- Enables appropriate action (not blocked by passion)

- Component of eudaimonia

---

### **PROPATHEIAI (προπάθεια) - FIRST MOVEMENTS**

**Definition:** Involuntary initial physiological/emotional responses before assent.

**Examples:**

- Startle at loud noise

- Tears at loss

- Physical warmth at embrace

- Automatic reactions

**How it fits:**

- Not in our control (automatic)

- Not considered pathe (no assent involved)

- Sage experiences these

- Distinguished from sustained passion

---

### **PHILOSTORGIA (φιλοστοργία) - NATURAL AFFECTION**

**Definition:** Natural bond appropriate to rational social beings; family affection, friendship.

**Key features:**

- According to nature (kata physin)

- Not based on false value judgment

- Compatible with recognizing externals as indifferent

- Remains in sage

**How it fits:**

- Shows indifference doesn't mean not caring

- Natural response to preferred indifferents

- Not passionate (not based on false belief)

- Enables connection without dependence

---

## THE DISCIPLINE OF ACTION

### **HORMĒ (ὁρμή) - IMPULSE**

**Definition:** Movement toward action; urge to do something; practical inclination.

**Correct impulse:**

- Toward appropriate actions (kathēkonta)

- Motivated by virtue

- With reservation about outcomes

**False impulse:**

- Toward securing externals desperately

- Motivated by false desire

- Dependent on outcomes

**How it fits:**

- Bridge between desire and action

- Follows from desire

- What discipline of action concerns

- Determines actual behavior

---

### **APHORMĒ (ἀφορμή) - REPULSION FROM ACTION**

**Definition:** Movement away from action; urge to refrain; practical disinclination.

**Correct repulsion:**

- Away from vicious actions

- Based on correct aversion to vice

- Maintaining appropriate boundaries

**False repulsion:**

- Away from appropriate actions due to fear of externals

- Based on false aversion to externals

- Cowardly withdrawal

**How it fits:**

- Complement to impulse

- Also follows from desire/aversion

- Also concerns discipline of action

- Also determines behavior

---

### **KATHĒKON (καθῆκον) - APPROPRIATE ACTION** (plural: KATHĒKONTA)

**Definition:** What is reasonable to do; fitting action; action that has rational justification.

**Determined by:**

- One's nature (rational being)

- One's roles (parent, citizen, friend, professional)

- One's circumstances

- One's capabilities

**Examples:**

- Caring for one's children

- Fulfilling professional commitments

- Contributing to common good

- Maintaining one's health

- Treating others fairly

**How it fits:**

- What discipline of action identifies

- What the progressor should do

- Actions according to nature and role

- Not yet perfect (that's katorthōma)

---

### **KATORTHŌMA (κατόρθωμα) - PERFECT ACTION** (plural: KATORTHŌMATA)

**Definition:** Perfectly appropriate action; right action; action done from complete virtue.

**Key features:**

- Same external form as kathēkon

- But done from perfect virtue (sage only)

- With complete wisdom, justice, courage, temperance

- Every action of sage is katorthōma

**How it fits:**

- Ideal toward which kathēkonta aim

- For progressor: kathēkonta

- For sage: all actions are katorthōmata

- Shows difference between appropriate and perfect

---

### **HUPEXAIRESIS (ὑπεξαίρεσις) - RESERVATION**

**Definition:** Mental reservation; qualification; the clause "if nothing prevents."

**The formula:**

"I will [ACTION], if nothing prevents."

**Key features:**

- Acknowledges outcome not guaranteed

- Maintains that outcome is external (indifferent)

- Focuses effort on action, not result

- Preserves equanimity regardless of outcome

**How it fits:**

- Essential to discipline of action

- Applies to all pursuit of externals

- Prevents dependence on outcomes

- Enables full effort without desperate attachment

---

### **EKLOGĒ (ἐκλογή) - SELECTION**

**Definition:** Rational selection; choosing preferred indifferents without judging them as good.

**Key features:**

- Rational without being evaluative

- According to nature

- Without false value judgment

- Compatible with indifference

**How it fits:**

- How sage relates to preferred indifferents

- Not desire (which implies judgment of good)

- But appropriate pursuit nonetheless

- Solves apparent tension in system

---

## VALUE CATEGORIES

### **AGATHON (ἀγαθόν) - GOOD** (THE GOOD)

**Definition:** What is genuinely good; what always and necessarily benefits its possessor.

**Stoic position:**

- ONLY virtue is genuinely good

- Secure (cannot be lost against will)

- In our complete control

- Sufficient for happiness

**How it fits:**

- Object of correct desire

- What we should want to possess

- Foundation of discipline of desire

- Determines what actions pursue

---

### **KAKON (κακόν) - EVIL** (THE EVIL)

**Definition:** What is genuinely evil; what always and necessarily harms its possessor.

**Stoic position:**

- ONLY vice is genuinely evil

- Within our control (we choose vice)

- Destroys happiness

- Sole source of genuine harm

**How it fits:**

- Object of correct aversion

- What we should avoid

- What truly harms us

- Determines what actions avoid

---

### **ADIAPHORON (ἀδιάφορον) - INDIFFERENT** (plural: ADIAPHORA)

**Definition:** Neither good nor evil; what doesn't make possessor better or worse as rational being.

**All externals are indifferent:**

- Health/sickness

- Wealth/poverty

- Life/death

- Reputation

- Relationships

- All outcomes

**How it fits:**

- Everything outside prohairesis

- Not to be desired as good (discipline of desire)

- To be acted toward with reservation (discipline of action)

- Don't affect virtue or happiness genuinely

---

### **PROĒGMENON (προηγμένον) - PREFERRED INDIFFERENT** (plural: PROĒGMENA)

**Definition:** Indifferent that is according to nature; worth selecting when available.

**Examples:**

- Health

- Wealth (moderate)

- Reputation (earned justly)

- Life

- Relationships

- Success

**Key features:**

- According to nature (kata physin)

- Worth pursuing appropriately

- But NOT genuinely good

- Not necessary for virtue or happiness

**How it fits:**

- What we appropriately select (discipline of action)

- What we prefer but don't desire as good (discipline of desire)

- Pursued WITH RESERVATION

- Explains continued engagement with life

---

### **APOPROĒGMENON (ἀποπροηγμένον) - DISPREFERRED INDIFFERENT** (plural: APOPROĒGMENA)

**Definition:** Indifferent that is contrary to nature; worth avoiding when possible.

**Examples:**

- Sickness

- Poverty

- Dishonor

- Death

- Isolation

- Failure

**Key features:**

- Contrary to nature (para physin)

- Worth avoiding appropriately

- But NOT genuinely evil

- Not obstacles to virtue or happiness

**How it fits:**

- What we appropriately avoid (discipline of action)

- What we disprefer but don't fear as evil (discipline of desire)

- Avoided WITH RESERVATION

- Can maintain virtue and happiness despite them

---

## THE GOAL

### **EUDAIMONIA (εὐδαιμονία) - HAPPINESS/FLOURISHING**

**Definition:** Human flourishing; the good life; living well and faring well.

**Stoic position:**

- Virtue alone is sufficient for eudaimonia

- Externals don't affect it

- Completely in our power

- Stable and secure

**How it fits:**

- Ultimate goal of both disciplines

- Achieved through correct desire and virtuous action

- Based on virtue, not externals

- What the disciplines guarantee (if practiced)

---

### **AUTARKEIA (αὐτάρκεια) - SELF-SUFFICIENCY**

**Definition:** Independence; completeness; needing nothing external for well-being.

**Stoic sense:**

- Virtue alone suffices for happiness

- Don't need externals for eudaimonia

- Self-contained excellence

- Internal completeness

**How it fits:**

- Result of correct value judgments

- Why externals are indifferent

- Freedom from dependence on fortune

- Achieved through both disciplines

---

## KEY PSYCHOLOGICAL MECHANISMS

### **THE CAUSAL CHAIN**

```

IMPRESSION (phantasia)

    ↓

ASSENT/REFUSE (synkatathesis/ananeuseis)

    ↓

VALUE JUDGMENT (about good/evil/indifferent)

    ↓

DESIRE/AVERSION (orexis/ekklisis)

    ↓

IMPULSE/REPULSION (hormē/aphormē)

    ↓

ACTION

```

**How it fits:**

- Shows how disciplines connect

- Assent → Desire → Action

- Correct at any point to correct downstream

- But easier to correct early (at judgment level)

---

### **THE TRIPARTITE DIVISION OF PHILOSOPHY**

**Physics:** Study of nature, cosmology, what exists

**Logic:** Study of reasoning, argument, truth

**Ethics:** Study of how to live, virtue, the good

**The three disciplines correspond to ethics:**

- **Discipline of Assent** - Concerns truth/falsehood (logic-adjacent)

- **Discipline of Desire** - Concerns good/evil (core ethics)

- **Discipline of Action** - Concerns appropriate behavior (applied ethics)

**How it fits:**

- All three required for virtue

- Form unified system

- Integrated practice

---

## SUMMARY: HOW TERMS FIT TOGETHER

### **The Foundation:**

**Prohairesis** (capacity for judgment, desire, impulse) → Where **virtue/vice** operate → Completely **eph' hēmin** (in our control)

### **The Disciplines:**

**Discipline of Assent:**

- **Phantasia** (impression) arises

- **Synkatathesis** (assent) or **ananeuseis** (refuse)

- Determines value judgments

- Foundation for other two disciplines

**Discipline of Desire:**

- Value judgment → **Orexis** (desire) for what's judged good

- Value judgment → **Ekklisis** (aversion) to what's judged evil

- False judgment → **Pathe** (disturbed passions)

- Correct judgment → **Eupatheiai** (good feelings) and **apatheia** (freedom from passion)

- Goal: Desire only **agathon** (virtue), avoid only **kakon** (vice)

- Relate to **adiaphora** (externals) as **proēgmena/apoproēgmena** (preferred/dispreferred indifferents)

**Discipline of Action:**

- Desire/aversion → **Hormē** (impulse) toward action

- Desire/aversion → **Aphormē** (repulsion) from action

- Identifies **kathēkonta** (appropriate actions) based on nature and role

- Performs them with **hupexairesis** (reservation) about outcomes

- Uses **eklogē** (selection) for preferred indifferents

- Sage achieves **katorthōmata** (perfect actions)

### **The Goal:**

All three disciplines → **Aretē** (virtue) → **Autarkeia** (self-sufficiency) → **Eudaimonia** (flourishing)

### **The Integration:**

- Cannot practice one discipline without others

- All based on correct value judgments

- All aim at virtue

- Form unified path to good life

**This glossary shows how every term connects to form one integrated Stoic system for achieving eudaimonia through excellence of prohairesis.**

# ADDITIONAL TERMS FROM "HOW THE DISCIPLINES FIT TOGETHER"

Yes, several important terms and concepts appear in that document which should be included in the glossary:

---

## TERMS TO ADD

### **TOPOS (τόπος) - DISCIPLINE/TOPIC** (plural: TOPOI)

**Definition:** Area of training; field of study; discipline; one of the three main areas of Stoic practice.

**The three topoi:**

1. Discipline of Desire (orexis/ekklisis)

2. Discipline of Action (hormē/aphormē)

3. Discipline of Assent (synkatathesis/ananeuseis)

**Source in document:** "The three disciplines in Stoic theory"

**How it fits:**

- Organizational framework for Stoic training

- Each topos addresses different aspect of prohairesis

- All three required for complete virtue

- Systematic approach to transformation

---

### **KATA PHYSIN (κατὰ φύσιν) - ACCORDING TO NATURE**

**Definition:** In accordance with nature; fitting with natural constitution; appropriate to rational social beings.

**Applied to:**

- Preferred indifferents (health, relationships, life)

- Appropriate actions (kathēkonta)

- Natural affections (philostorgia)

- Human social nature

**Source in document:** "According to nature (kata physin)"

**How it fits:**

- Standard for selection of preferred indifferents

- Basis for determining appropriate actions

- Explains why we pursue externals even while calling them indifferent

- Grounds human social nature

---

### **PARA PHYSIN (παρὰ φύσιν) - CONTRARY TO NATURE**

**Definition:** Against nature; contrary to natural constitution; inappropriate to rational beings.

**Applied to:**

- Dispreferred indifferents (sickness, poverty, death)

- Vicious actions

- Disordered desires

**Source in document:** "Contrary to nature (para physin)"

**How it fits:**

- Standard for avoidance of dispreferred indifferents

- Explains why we avoid certain externals appropriately

- Complement to kata physin

- Not same as "evil" (which is only vice)

---

### **OIKEIŌSIS (οἰκείωσις) - NATURAL AFFINITY/APPROPRIATION**

**Definition:** Natural affiliation; process of recognizing what belongs to oneself; extension of natural concern.

**Process:**

- Begins with self-preservation instinct

- Extends to offspring, family

- Further extends to community

- Ultimately extends to all humanity

**Source in document:** "Contributing to common good (oikeiōsis extended to all humanity)"

**How it fits:**

- Grounds justice (extending concern to others)

- Explains natural affection (philostorgia)

- Basis for social nature of humans

- Shows why relationships are preferred indifferents (according to nature)

- Foundation for cosmopolitan ethics

---

### **PROKOPTŌN (προκόπτων) - PROGRESSOR** (plural: PROKOPTONTES)

**Definition:** One making progress; student advancing toward wisdom; person practicing Stoicism but not yet perfect.

**Characteristics:**

- Understands Stoic doctrine intellectually

- Practicing the disciplines

- Still sometimes assents to false impressions

- Gradually improving consistency

- Performs kathēkonta (appropriate actions)

- Working toward sage ideal

**Source in document:** "For the Progressor (Most of Us)"

**How it fits:**

- Describes realistic practitioner status

- Between complete beginner and sage

- Most practitioners remain at this level

- Making progress = prokopē

- Contrasts with sage (perfect) and foolish (unpracticing)

---

### **SOPHOS (σοφός) - SAGE/WISE PERSON**

**Definition:** The perfectly wise person; one who has achieved complete virtue; the Stoic ideal.

**Characteristics:**

- Complete virtue (all four perfectly)

- Assents only to true impressions (always)

- Desires only virtue (completely)

- Acts perfectly (all actions are katorthōmata)

- Apatheia (complete freedom from passion)

- Eudaimonia (perfect happiness)

- "Rarer than the phoenix"

**Source in document:** "The Sage's Relationship to Preferred Indifferents"

**How it fits:**

- The ideal toward which training aims

- Demonstrates what perfect practice achieves

- May be regulative ideal or actually achievable (debated)

- Shows difference between kathēkonta and katorthōmata

- Proves virtue alone sufficient for happiness

---

### **PROKOPĒ (προκοπή) - PROGRESS/ADVANCEMENT**

**Definition:** Making progress; advancing toward wisdom; gradual improvement in Stoic practice.

**Characteristics:**

- Increasing consistency in correct judgments

- Decreasing frequency of pathe

- Growing stability under difficulties

- More regular virtuous action

- Gradual approach to sage ideal

**Source in document:** Implicit throughout (the practice of making progress)

**How it fits:**

- Process of Stoic training

- What disciples of desire and action produce

- Realistic expectation (not instant perfection)

- Measured by increasing consistency

- Journey from beginner → progressor → (potentially) sage

---

### **PHANTASIA KATALĒPTIKĒ (φαντασία καταληπτική) - KATALEPTIC/COGNITIVE IMPRESSION**

**Definition:** Graspable impression; impression that corresponds to reality and compels assent; clear and distinct impression.

**Characteristics:**

- Comes from what exists

- Corresponds exactly to what exists

- Stamped and impressed in accordance with what exists

- Cannot come from what doesn't exist

- Self-evidently true

**Source in document:** Referenced in discussion of true impressions

**How it fits:**

- Standard for correct assent

- What sage assents to (only)

- Contrast with unclear or false impressions

- Epistemological foundation

- Guarantees truth when properly grasped

---

### **THE SAGE'S RELATIONSHIP TO EXTERNALS (Extended Concept)**

From the document, this needs more precise terminology:

### **SELECTION WITHOUT DESIRE**

**Concept:** The sage's way of relating to preferred indifferents.

**Key features:**

- Selects (eklogē) preferred indifferents rationally

- Does not desire them as genuinely good (no orexis toward externals)

- Pursues appropriately (kata physin)

- Maintains complete reservation (hupexairesis)

- Remains completely happy if doesn't obtain

**Source in document:** "The sage pursues them appropriately (according to nature), does NOT depend on them for virtue or happiness"

**How it fits:**

- Solves apparent paradox: "How pursue what's indifferent?"

- Distinguishes selection from desire

- Shows engagement without dependence

- Critical for understanding preferred indifferents

---

### **RESERVATION CLAUSE (Extended)**

From the document's extensive treatment:

### **THE COMPLETE FORMULA**

**Full statement:** "I will [ACTION] using [VIRTUE], if nothing prevents, but my happiness depends only on the virtue employed, not on obtaining [OUTCOME]"

**Components:**

1. Statement of action (what will be done)

2. Specification of virtue (how it will be done)

3. Reservation clause (if nothing prevents)

4. Clarification of independence (happiness doesn't depend on outcome)

**Source in document:** Examples throughout practical applications

**How it fits:**

- Complete structure of Stoic action

- Integrates both disciplines (desire and action)

- Shows how to pursue externals appropriately

- Maintains correct value judgment while acting

---

## ADDITIONAL CONCEPTS NEEDING TERMS

### **THE INTEGRATION CONCEPT**

From document: "The disciplines reinforce mutually"

**Concept that needs term:** The necessary connection between correct desire and virtuous action.

**Could be called:** **SYMPHŌNIA (συμφωνία) - HARMONY/AGREEMENT**

**Definition:** The harmony or agreement between the three disciplines; the integration of correct judgment, desire, and action.

**How it fits:**

- Expresses that disciplines aren't separate

- All aspects of one excellence (virtue)

- Cannot practice one without others

- Unity of Stoic practice

---

### **THE PEDAGOGICAL ORDER**

From document: "Discipline of desire must come first"

**Concept needing term:** Epictetus's specific ordering of training.

**Could reference:** **TAXIS (τάξις) - ORDER/ARRANGEMENT**

**In context:** "The taxis of disciplines" = pedagogical ordering

**How it fits:**

- Why desire before action

- Why assent most advanced

- Training sequence matters

- Based on psychological necessity

---

## EXISTING TERMS NEEDING EXPANSION

### **PROHAIRESIS** (already in glossary)

From document, add this aspect:

**As integrated capacity:**

Not three separate faculties but:

- One capacity with three aspects

- Judgment → Desire → Impulse (unified)

- Excellence in all three = virtue

- Cannot have one without others

---

### **KATHĒKONTA** (already in glossary)

From document, add:

**Determined by:**

- Role (parent, citizen, friend, professional)

- Nature (rational social being)

- Circumstances (what's possible here)

- Capabilities (what you can actually do)

**Distinguished from preference:**

- Not based on what you want

- But what's appropriate given above factors

- Objective (not subjective)

---

### **RESERVATION (HUPEXAIRESIS)** (already in glossary)

From document, add these practical aspects:

**Common errors:**

- "If outcome doesn't matter, why act?" (misunderstanding)

- "Detachment from results" (misleading framing)

- "Don't care about outcome" (wrong interpretation)

**Correct understanding:**

- Act with full effort (reservation doesn't reduce effort)

- Outcome matters (as preferred/dispreferred indifferent)

- But virtue in action is what matters most

- Enables rather than inhibits full action

---

## SUMMARY OF ADDITIONS NEEDED

**New primary terms:**

1. Topos (τόπος) - Discipline/area of training

2. Kata physin (κατὰ φύσιν) - According to nature

3. Para physin (παρὰ φύσιν) - Contrary to nature

4. Oikeiōsis (οἰκείωσις) - Natural affinity/extension of concern

5. Prokoptōn (προκόπτων) - Progressor

6. Sophos (σοφός) - Sage

7. Prokopē (προκοπή) - Progress/advancement

8. Phantasia katalēptikē (φαντασία καταληπτική) - Kataleptic impression

**Concepts needing terminology:**

9. Selection without desire (sage's relationship to preferred indifferents)

10. Complete reservation formula (full structure of Stoic action)

11. Symphōnia (συμφωνία) - Integration/harmony of disciplines

12. Taxis (τάξις) - Pedagogical ordering

**Existing terms needing expansion:**

13. Prohairesis (add integrated capacity aspect)

14. Kathēkonta (add determination factors)

15. Hupexairesis (add common misunderstandings and correct interpretation)

**These additions would make the glossary comprehensive for understanding both the desire and action disciplines and how they integrate.**