# STERLING-MODE: ENCHIRIDION 4 - PREMEDITATION OF ACTION

## **COMPREHENSIVE HERMENEUTIC COMMENTARY**

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### **PART 1: TEXT PRESENTATION**

**George Long's Translation** (Perseus):

> "When you are going to take in hand any act, remind yourself what kind of an act it is. If you are going to bathe, place before yourself what happens in the bath: some splashing the water, others pushing against one another, others abusing one another, and some stealing: and thus with more safety you will undertake the matter, if you say to yourself, I now intend to bathe, and to maintain my will in a manner conformable to nature. And so you will do in every act: for thus if any hindrance to bathing shall happen, let this thought be ready: it was not this only that I intended, but I intended also to maintain my will in a way conformable to nature; but I shall not maintain it so, if I am vexed at what happens."

**Critical Greek Terms**:

- **προαίρεσις** (prohairesis) = will, moral choice, rational faculty of choice

- **κατὰ φύσιν** (kata physin) = according to nature, in conformity with nature

- **συντηρέω** (syntēreō) = to maintain, preserve, keep

- **ἐμποδίζω** (empodizō) = to hinder, obstruct, impede

- **ἀχθέδομαι** (achthedōmai) = to be vexed, grieved, troubled

**Key Structural Elements**:

- "Remind yourself" = προλέγω (prolegō) - literally "say beforehand," premeditation

- "What kind of an act" = ποῖόν τί ἐστι (poion ti esti) - what sort/nature it is

- "Place before yourself" = προβάλλω (proballō) - put forward, set before mind

- "With more safety" = ἀσφαλέστερον (asphaleseteron) - more securely, safely

- "Conformable to nature" = κατὰ φύσιν - according to nature/reason

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### **PART 2: INITIAL UNDERSTANDING (First Hermeneutic Pass)**

**What the Passage Says Plainly**:

**The General Principle**:

- Before doing anything, think about what kind of action it is

- Consider what typically happens during such actions

- This makes you undertake it "with more safety"

**The Example - Going to Bath**:

- You're going to the public bath

- **Anticipate**: People splashing, pushing, arguing, stealing

- **Your intention**: Two-fold

  1. To bathe (external goal)

  2. To maintain prohairesis according to nature (internal goal)

**When Problems Arise**:

- If bathing gets hindered (crowding, theft, etc.)

- **Remember**: You had two intentions, not just one

- External goal (bathe) might fail

- But internal goal (maintain virtue) can still succeed

- **Don't be vexed** at obstacles (that would fail internal goal)

**Surface Meaning for Beginners**:

"Before doing things, think about what might go wrong. That way you won't be surprised or upset when problems happen. Remember your real goal is staying calm and rational, not just getting the external thing done."

**Common First Reaction**:

"This is practical advice about not getting frustrated. Like modern 'manage your expectations' or 'prepare for difficulties.' Seems like common sense stress management."

**But this reading misses the sophisticated dual-intention structure and its connection to the complete system.**

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### **PART 3: SYSTEMATIC ANALYSIS (Part → Whole)**

#### **Connection to Sterling's System**

**This Passage Maps Directly To**:

**Sterling Excerpt 9, Section 4, Props 24-29** (Will Direction Theory):

- **Th 24**: "In order to perform an act of will, the act of will must have some content. The content is composed of the result at which one aims."

- **Prop 29**: "Virtue consists of the pursuit of appropriate objects of aim, not the pursuit of the [external] objects of our desires. Such virtuous acts will give us good feelings, and since we have no desires regarding the actual outcome, they will never produce unhappiness for us."

**This is CE 4's Core Teaching**: Dual intention (external aim + internal virtue maintenance)

**Sterling Excerpt 7** (Character Building):

- "Consciously formulate true propositions... As far as possible, do this **in advance**."

- "By paying attention to preferred and dispreferred indifferents, and to the duties connected with my various roles in life, I can recognize what it would actually be correct for me to do in each situation."

**32-Prop LSSE Connections**:

**Prop 26**: "Acts of will require content oriented toward specific aims."

- **CE 4 example**: "I intend to bathe" (specific aim provides content for will)

**Prop 27**: "Appropriate objects of aim (kathēkonta) are distinct from objects of desire."

- **CE 4 distinction**: Bathing = appropriate aim (kathēkon), not object of desire (good)

**Prop 28**: "Appropriate objects of aim include life, health, knowledge, justice, truth-telling, and other selections in accordance with reason."

- **CE 4**: Bathing = appropriate selection (health, cleanliness - in accord with nature)

**Prop 29**: "Virtue consists not merely in correct assent but in directing acts of will toward appropriate aims without attachment to outcomes."

- **CE 4 teaches this explicitly**: Two intentions (external aim + maintaining virtue)

- "Without attachment" = "if any hindrance... I shall not be vexed"

**Prop 30**: "Acts of will directed toward external outcomes rather than appropriate aims are vicious, regardless of outcome."

- **CE 4 warns against**: Being vexed when bathing hindered = directing will toward outcome only

**Prop 31**: "The satisfaction of virtuous action lies in the action itself, not in its consequences."

- **CE 4**: Satisfaction in maintaining prohairesis according to nature, regardless of whether you actually bathe

**Prop 32**: "The complete Stoic life unites correct use of impressions with virtuous direction of will toward appropriate aims."

- **CE 4 is the practical method**: How to unite these in daily action

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#### **The Dual Intention Structure**

**This is the most sophisticated part of Sterling's Stoicism.**

**CE 4 Teaches Two Simultaneous Intentions**:

**Intention 1 - External Goal** (Preferred Indifferent):

- "I intend to bathe"

- This is **appropriate aim** (kathēkon)

- Bathing = health, cleanliness (preferred indifferent)

- **May succeed or fail** (not in complete control)

**Intention 2 - Internal Goal** (Virtue):

- "I intend to maintain my prohairesis according to nature"

- This is **virtue** (appropriate choosing)

- Maintaining prohairesis = not judging externals as good/evil, not being vexed

- **Can always succeed** (in our control)

**The Relationship**:

**Not**: "I want to bathe" (desire - attachment to outcome)

**But**: "I'm pursuing bathing appropriately + maintaining virtue" (dual intention without attachment)

**If bathing succeeds**:

- External goal: ✓ Achieved (bathed)

- Internal goal: ✓ Achieved (maintained virtue while bathing)

- Result: Both successful

**If bathing fails** (hindered):

- External goal: ✗ Failed (didn't bathe)

- Internal goal: ✓ Still achievable (maintain virtue despite hindrance)

- Result: **What matters** (virtue) still achieved

**Critical Point**: "I shall not maintain it so, if I am vexed at what happens"

- Being vexed = judging hindrance as evil (false)

- This **fails internal goal** (not maintaining prohairesis according to nature)

- **Only** way to fail is by your own false judgment (vexation)

---

#### **Sterling's Six Commitments Operative**

**1. Substance Dualism** (Foundational):

- **Prohairesis** (internal, immaterial) distinct from **body and circumstances** (external, material)

- Can maintain prohairesis (soul/will) regardless of external circumstances

- Without dualism: Can't separate internal goal from external conditions

**2. Metaphysical Libertarianism** (Critical Here):

- "I intend to maintain my will" requires **genuine freedom**

- You **can** choose not to be vexed (not determined by external hindrance)

- Even when bath crowded/stolen from, you **control** your response

- This is only coherent on libertarian free will

**3. Ethical Intuitionism** (Operative):

- "Conformable to nature" = **intuited directly** by reason

- You **grasp** what's appropriate response (not vexed, not judging externals as evil)

- Not calculated from consequences but **seen** immediately

- CE 4 assumes you can recognize "according to nature"

**4. Moral Realism** (Implicit):

- "Conformable to nature" is **objective standard**

- Not relative to feelings or culture

- **Really is** a way prohairesis should be maintained

- CE 4 treats this as **fact** about how to act virtuously

**5. Foundationalism** (Structural):

- CE 4 **builds on** CE 1-3 (dichotomy, eliminate desire, premeditate loss)

- Assumes: Externals indifferent, only internals matter

- **Applies**: This understanding to action (dual intention)

**6. Correspondence Theory** (Implicit):

- Judgment "bathing hindrance is bad" = **false** (doesn't correspond to reality)

- Correct judgment "hindrance is indifferent" = **true** (corresponds to reality)

- Being vexed based on false judgment = error

---

### **PART 4: DEEP READING (Whole → Part)**

#### **What This Passage Actually Means**

**Not**: "Lower your expectations so you won't be disappointed"

**But**: "Structure your intentions so virtue is always achievable regardless of external outcomes"

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#### **The Premeditation Element**

> "When you are going to take in hand any act, remind yourself what kind of an act it is."

**What "kind of act"** means:

**Not**: What category (bathing vs. eating vs. working)

**But**: What **nature** it has:

- What aspects are **in your control** (internal)

- What aspects are **not in your control** (external)

- What **obstacles** might arise (external hindrances)

- What **appropriate response** looks like (internal virtue)

**"Place before yourself what happens in the bath"**:

**Not**: Pessimistic catastrophizing (worrying about problems)

**But**: Realistic recognition of **nature of public baths**:

- Crowded (external - not in your control)

- Sometimes unpleasant people (external)

- Sometimes theft occurs (external)

- These are **facts about baths**, not imagined disasters

**Why this matters**:

- If you go expecting bath to be pleasant and private

- You have **false expectation** (judging bath conditions as good/bad)

- When reality differs, you'll be **vexed** (pathē from false judgment)

- If you go **knowing** baths are often crowded and chaotic

- You have **true expectation** (recognizing external conditions as indifferent)

- When reality is as expected, **no vexation** (no false judgment violated)

**"With more safety"** (ἀσφαλέστερον):

**Not**: Physical safety (less likely to be robbed)

**But**: Moral safety (less likely to fail at virtue)

- **Safe** = your virtue is secure (maintained regardless of externals)

- **Danger** = false expectations leading to vexation (virtue compromised)

---

#### **The Dual Intention Formula**

> "I now intend to bathe, and to maintain my will in a manner conformable to nature."

**This is the complete Stoic action formula.**

**Part 1 - External Goal**: "I intend to bathe"

- Specific aim (provides content for will - Prop 26)

- Appropriate selection (kathēkon - cleanliness, health - Prop 27-28)

- **Preferred indifferent** (good to pursue but not intrinsically good)

- May or may not achieve (not fully in control)

**Part 2 - Internal Goal**: "maintain my will conformable to nature"

- **Prohairesis** maintained = correct use of impressions (Prop 9)

- **Conformable to nature** = according to reason, appropriate response (Prop 10)

- Specifically here: Not being vexed at obstacles (not judging them evil)

- **Always achievable** (in your control)

**"And" - Both Together**:

- Not either/or (external OR internal)

- But both/and (external AND internal)

- Pursue external appropriately **while** maintaining internal virtue

- This is Prop 32: "Complete Stoic life unites... virtuous direction of will toward appropriate aims"

---

#### **When Obstacles Arise**

> "For thus if any hindrance to bathing shall happen, let this thought be ready: it was not this only that I intended, but I intended also to maintain my will in a way conformable to nature"

**Common Scenario**:

- Bath too crowded to get in

- Someone steals your clothes

- Facility closes unexpectedly

- Any **external hindrance**

**Typical Response** (Non-Stoic):

- "This is terrible!" (judging external as evil)

- Anger, frustration, complaint (pathē from false judgment)

- Feel like day is ruined (happiness dependent on external)

- **Failed**: Only had one intention (bath), didn't achieve it

**Stoic Response** (CE 4 method):

- "I had **two** intentions, not just one"

- **First intention** (bathe) = failed (external, not guaranteed)

- **Second intention** (maintain prohairesis) = **can still succeed**

- Don't judge hindrance as evil (it's external = indifferent)

- Don't be vexed (that would fail second intention)

- **Succeeded at what matters** (virtue maintained)

> "But I shall not maintain it so, if I am vexed at what happens."

**Critical Recognition**:

**Being vexed** = **only** way to fail

- Not the external failure (didn't bathe) - that's indifferent

- But **internal failure** (judged hindrance as evil, experienced pathē)

- You **choose** to be vexed (by assenting to false judgment)

- Therefore you **can** choose not to be vexed (refuse assent)

**The Test**:

- External hindrance occurs (not in your control)

- Your **response** is in your control

- **Virtuous response**: "The hindrance is indifferent; I maintained virtue despite it"

- **Vicious response**: "This is terrible!" (false judgment → pathē → failed virtue)

**Sterling Excerpt 7**: "My wife's actions are not in my control. They are neither good nor evil. My happiness is in my control, not enslaved to the actions of others."

- Same principle: Others' actions (bath crowding, theft) = external = indifferent

- My response = internal = where virtue is tested

---

### **PART 5: HERMENEUTIC CIRCLE**

#### **How Understanding Deepens Through Practice**

**First Reading** (Beginner):

- "Think about problems beforehand so you won't be upset. Good advice."

- **Understanding**: Surface practical tip

- **Application**: Try to anticipate problems

**After Studying CE 1-3** (Context):

- "Oh, this connects to externals being indifferent. Obstacles are external."

- **Understanding**: Sees connection to system

- **Still unclear**: What's the "two intentions" part exactly?

**After Studying Sterling Props 26-32** (Systematic):

- "Acts of will need content (external aim) but virtue is maintaining prohairesis appropriately"

- **Understanding**: Dual intention structure clear

- **Question**: How do I actually do this in practice?

**After Practice - First Attempt**:

- Going to store, anticipate it might be crowded

- Store is crowded, can't find item

- **Test**: Try to not be upset

- **Discovery**: Still frustrated (trying to suppress feeling doesn't work)

- **Insight**: Didn't actually have dual intention - still only wanted external goal

**Return to Text** (Realization):

- Re-read: "I intend to bathe **and** to maintain my will"

- Notice: **Two** intentions from the start, not one

- Notice: "I shall not maintain it so **if I am vexed**"

- **Understanding**: The vexation is what fails you, not the obstacle

**After Practice - Correct Method**:

- Going to appointment

- **Before leaving**: "I intend to arrive on time (external) AND maintain virtue (internal)"

- Traffic jam occurs (external hindrance)

- **Notice**: Frustration starting to arise

- **Remember**: "I had two intentions - the second one is still achievable"

- **Recognize**: Traffic is external = indifferent

- **Refuse**: Assent to "this is terrible" (false judgment)

- **Result**: Arrive late (external goal failed) but remain calm (internal goal achieved)

- **Realization**: It actually **works** when structure is right

**After Practice - Deeper**:

- Same scenario multiple times

- Each time: Premeditate dual intention before acting

- **Discovery**: Over time, vexation arises less frequently

- **Character building** (Sterling Excerpt 7): Habitual correct response

- **Understanding**: CE 4 is training method for Prop 29 (directing will toward aims without attachment)

**Advanced Practice** (Years Later):

- Dual intention becomes **automatic** (not deliberate each time)

- Act toward external goals naturally

- Maintain virtue simultaneously without effort

- Obstacles arise, **no vexation** (genuinely indifferent)

- **Heideggerian**: Not "applying method" but world disclosing itself properly (externals as indifferent, internals as mattering)

---

### **PART 6: MAPPING TO STERLING'S EXCERPTS**

#### **How CE 4 Illuminates Sterling's Teaching**

**Sterling Excerpt 9, Prop 24**: "In order to perform an act of will, the act of will must have some content."

**CE 4 Shows the Content**:

- "I intend to bathe" (specific content)

- Without content: Abstract "be virtuous" (no concrete action)

- With content: "Pursue bathing appropriately" (concrete + virtuous)

**Sterling Excerpt 9, Prop 27**: "Some things are appropriate objects at which to aim, although they are not genuinely good."

**CE 4 Example**:

- Bathing = **appropriate aim** (kathēkon - cleanliness, health)

- But **not good** (external = indifferent)

- This is the dual structure: appropriate to pursue + not attached to outcome

**Sterling Excerpt 9, Prop 29**: "Virtue consists of the pursuit of appropriate objects of aim, not the pursuit of the [external] objects of our desires. Such virtuous acts will give us good feelings, and since we have no desires regarding the actual outcome, they will never produce unhappiness for us."

**CE 4 Is Practical Method**:

- **Pursue**: Appropriate aim (bathing)

- **Not desire**: As good (it's indifferent)

- **Result**: If succeed, good feeling; if fail, no unhappiness (indifferent outcome)

- This is **exactly** Sterling's Prop 29 in practice

**Sterling Excerpt 7**: "By paying attention to preferred and dispreferred indifferents, and to the duties connected with my various roles in life, I can recognize what it would actually be correct for me to do in each situation."

**CE 4 Method**:

- **Recognize**: Bathing is preferred indifferent (appropriate selection)

- **Duty**: Personal hygiene (role as rational agent caring for body appropriately)

- **Formulate**: "I should pursue bathing (external) + maintain virtue (internal)"

- **Act**: With dual intention structure

---

### **PART 7: PRACTICAL APPLICATION**

#### **How to Actually Apply CE 4**

**The Morning Method**:

**Step 1: Identify Today's Actions**

- What will I do today?

- Meetings, errands, work tasks, social events

- List 3-5 major actions planned

**Step 2: For Each Action - Premeditate**

**Example - Important Meeting**:

**A. What kind of act is this?**

- Meeting with boss about project

- **External aspects**: Boss's response, decision outcome, others' opinions (not in my control)

- **Internal aspects**: My preparation, presentation quality, how I respond to feedback (in my control)

**B. What typically happens?**

- Sometimes bosses distracted, interrupt, reject ideas

- Sometimes technical problems (projector fails, etc.)

- Sometimes other priorities arise, meeting gets cut short

- **These are normal** (external, often occur)

**C. Formulate Dual Intention**:

- **External goal**: "I intend to present project clearly and get approval"

- **Internal goal**: "I intend to maintain prohairesis according to nature (speak truthfully, respond rationally, not be vexed at outcomes)"

- **Both together**: "I pursue approval appropriately AND maintain virtue regardless of outcome"

**Step 3: During Action - Maintain Dual Awareness**

**When things go well**:

- Boss approves project

- **External goal**: ✓ Achieved

- **Internal goal**: ✓ Maintained (presented appropriately)

- Result: Both successful

**When obstacle arises**:

- Projector fails, boss interrupts dismissively, project rejected

- **External goal**: ✗ May fail (not fully in control)

- **Internal goal**: ✓ Still achievable

- **Remember**: "I had two intentions; the second matters most"

- **Recognize**: Boss's decision external = indifferent

- **Refuse**: Assent to "this is terrible" (false)

- **Respond**: Appropriately (calm, rational, accept decision or clarify respectfully)

**Step 4: When Vexation Arises - Interrupt It**

**Notice**:

- Feeling frustrated, angry, disappointed

- This is **pathē starting** (from false judgment)

**Remember CE 4**:

- "I shall not maintain prohairesis so, if I am vexed"

- Vexation = **failing internal goal** (the one that matters)

**Recognize**:

- What false judgment am I making?

- Probably: "This rejection is bad/evil" (false - it's external = indifferent)

**Correct**:

- "The rejection is external = not in my control = indifferent"

- "My response is internal = in my control = where virtue is tested"

- "I can maintain virtue despite rejection"

**Continue**:

- Act appropriately from here (thank boss, ask for feedback, return to work)

- **Internal goal achieved** (maintained virtue despite external failure)

**Step 5: Evening Review**

**Examine**:

- Where did I maintain dual intention successfully?

- Where did I forget and only have single intention (external goal)?

- Where did I get vexed (failed internal goal)?

**Learn**:

- Which actions need more careful premeditation tomorrow?

- Which false judgments still arising (need more correction)?

- Character building: Each success strengthens habit, each failure shows where work needed

---

### **PART 8: THE BATH EXAMPLE ANALYZED**

#### **Why Epictetus Chose This Specific Example**

**Roman Public Baths** (Historical Context):

- Large public facilities, very crowded

- Men and women bathed (though sometimes separate areas)

- Frequent theft (leave clothes in changing area)

- Social conflicts common (splashing, pushing, arguments)

- **Everyone** who bathed experienced these regularly

**Why Good Pedagogical Example**:

**1. Universal Experience**:

- All readers knew public baths

- All experienced the frustrations described

- Immediately relatable (not abstract)

**2. Trivial but Annoying**:

- Not life-threatening (unlike death - CE 3)

- Not profound attachment (unlike child - CE 3)

- But genuinely irritating (test of virtue in small things)

- **Perfect training ground** (before larger tests)

**3. Purely External Obstacles**:

- Someone splashing you = completely external (not in your control)

- Theft = completely external

- Crowding = completely external

- **Clear** dichotomy (no ambiguity about what's internal vs. external)

**4. Reveals Character**:

- How you respond to bath annoyances shows your actual progress

- Easy to claim you'd be calm at child's death (hypothetical)

- Harder to actually stay calm when pushed in bath (immediate test)

- **Small tests** reveal truth about character

**Sterling's Insight** (not explicit in excerpts but implied):

- Master the small things (bath annoyances)

- Then prepared for large things (serious losses)

- Can't skip to profound tests (death acceptance)

- Must build through graduated practice (CE 3's "beginning from smallest")

---

### **PART 9: ADDRESSING OBJECTIONS**

#### **Common Misunderstandings**

**Objection 1**: "This is just pessimistic - always expecting the worst."

**Sterling's Answer** (Implicit in system):

- Not pessimism but **realism**

- Baths **actually are** often crowded (fact, not negative thinking)

- Recognizing facts ≠ dwelling on negatives

- **Prepares** you to respond virtuously, not to "expect the worst"

**CE 4's Answer**:

- "Remind yourself what kind of an act it is"

- Not "imagine worst-case scenario"

- But "recognize nature of this activity" (what usually happens)

- Facts about reality, not pessimistic projections

**Objection 2**: "Won't I be less motivated to pursue external goals if I don't care about outcomes?"

**Sterling's Answer** (Props 26-29):

- Acts of will **need** content (external aims)

- You **do** pursue appropriate goals (kathēkonta)

- **Difference**: Pursue without false value judgment (attachment)

- Still motivated by reason (this is appropriate selection)

**CE 4's Answer**:

- You **do** intend to bathe (external goal present)

- Not "I don't care if I bathe"

- But "I care about bathing appropriately; outcome is indifferent"

- **Full motivation** for appropriate aim + no attachment to outcome

**Objection 3**: "If something prevents my bath, shouldn't I try to overcome the obstacle?"

**Sterling's Answer** (Dual intention structure):

- **Yes**, if overcoming is appropriate (within your power)

- Example: Bath crowded → wait patiently until space (appropriate)

- Example: Clothes stolen → report to authorities, replace them (appropriate)

- **But**: While acting appropriately, don't judge obstacle as evil or be vexed

- Your **response** (appropriate action + no vexation) = virtue

**CE 4's Answer**:

- "Maintain prohairesis according to nature" includes **acting** appropriately

- Not passive acceptance of obstacles

- But **active appropriate response** without false judgment

- Try to bathe elsewhere, return later, etc. (all appropriate) + stay calm (virtue)

**Objection 4**: "This seems like emotional suppression - forcing yourself not to feel frustrated."

**Sterling's Answer** (Prop 4: pathē vs. propatheitai):

- **Propatheitai** (initial bodily feelings) = **not** suppressed (natural, not in control)

- **Pathē** (emotions from false judgments) = **prevented** by correct judgment (not suppression but prevention)

- You **prevent** frustration by not judging obstacle as evil (no false belief to generate frustration)

**CE 4's Answer**:

- "I shall not maintain it so, if I am vexed"

- Not "suppress vexation forcefully"

- But "don't form false judgment that generates vexation"

- If you truly judge obstacle as indifferent (correct), vexation doesn't arise naturally

---

### **PART 10: INTEGRATION WITH CE 1-3**

#### **The Progressive Structure**

**CE 1**: Dichotomy (internals in control, externals not; only internals good/evil)

**CE 2**: Eliminate desire/aversion to externals; use impulse carefully

**CE 3**: Premeditate loss (recognize mortality/fragility in advance)

**CE 4**: Premeditate action (dual intention structure for all activities)

**The Integration**:

**CE 1 Foundation**:

- Bathing obstacles = external (not in control)

- Your response = internal (in control)

- Only response can be good/evil (virtue/vice)

**CE 2 Application**:

- Don't **desire** successful bath as good (orexis - eliminated)

- Use **impulse** toward bathing as appropriate (hormē - employed)

- "Slightly, with exceptions, with remission" = dual intention structure

**CE 3 Related Practice**:

- CE 3: Premeditate **loss** of externals (they're fragile/mortal)

- CE 4: Premeditate **obstacles** during action (they might not succeed)

- **Both**: Pre-form correct judgments so no pathē when reality occurs

**CE 4 Completes Practice**:

- CE 1-2: **Theory** (dichotomy, value, desire elimination)

- CE 3: **Premeditation of loss** (objects, relationships)

- CE 4: **Premeditation of action** (daily activities)

- **Together**: Complete practical system for life

**Hermeneutic Circle**:

- CE 1 makes sense of CE 4 (why dual intention needed: only internals matter)

- CE 4 makes concrete CE 1 (how to maintain dichotomy in action)

- CE 2 bridges (how to pursue externals: impulse, not desire)

- CE 3 prepares (practice recognizing externals as indifferent)

- **Each illuminates the others**

---

### **PART 11: FINAL SYSTEMATIC SUMMARY**

#### **CE 4 in Sterling's Complete System**

**What CE 4 Establishes**:

**The Dual Intention Formula**:

- External goal (appropriate aim - kathēkon)

- Internal goal (maintain prohairesis according to nature - virtue)

- **Both together** in every action

**The Premeditation Method**:

- Before acting: Consider nature of action

- Anticipate typical obstacles (external hindrances)

- Pre-form correct judgment (obstacles indifferent)

- Result: "With more safety" (virtue secured)

**The Action Theory**:

- Acts of will need content (Props 26-27)

- Content = appropriate aims, not desires (Props 27-28)

- Pursue aims without attachment to outcomes (Prop 29)

- Attachment to outcomes = vicious (Prop 30)

- Satisfaction in action itself (Prop 31)

- Complete life = correct impressions + virtuous will direction (Prop 32)

**Connection to LSSE**:

- Props 26-32 are **derived from CE 4**

- Sterling systematized what Epictetus teaches here

- Dual intention = Sterling's technical formulation of CE 4 practice

**Integration with Complete System**:

- CE 1: Establishes dichotomy → CE 4 applies in action

- CE 2: Eliminates desire → CE 4 provides alternative (dual intention)

- CE 3: Premediates loss → CE 4 premediates obstacles

- CE 5 (next): Judgments cause disturbance → CE 4 prevents by correct judgment

- **Result**: Complete practical Stoicism (theory + practice integrated)

---

## **STERLING-MODE VERDICT**

### **CE 4 Assessment**

**Logical Structure**: ✓ **Valid**

- If only internals matter (CE 1)

- And virtue = maintaining prohairesis according to nature (Prop 8-9)

- Then dual intention structure guarantees virtue always achievable

- Sound reasoning

**Doctrinal Consistency**: ✓ **Perfect**

- Follows from CE 1-3 (dichotomy, eliminate desire, premeditate)

- Directly maps to LSSE Props 26-32 (will direction theory)

- Matches Sterling Excerpt 9, Section 4 (Sterling's source for Props 26-32)

- Classical Stoic practice (praemeditatio)

**Practical Applicability**: ✓ **Excellent**

- Concrete method (dual intention formula)

- Applicable to all actions (universal)

- Graduated difficulty (start with trivial like bath)

- Immediately testable (try today)

**Hermeneutic Depth**: ✓ **Profound**

- Surface meaning (anticipate problems) accessible

- Deep meaning (dual intention structure) requires systematic understanding

- Practice dramatically deepens understanding

- Most practical passage (direct application method)

**Pedagogical Value**: ✓ **Exceptional**

- Perfect example (bath - universal, trivial but annoying)

- Clear structure (before/during/after action)

- Testable immediately (no special circumstances needed)

- Builds character through daily practice

**Integration**: ✓ **Complete**

- With CE 1-3 (builds on foundation systematically)

- With Props 26-32 (this is their textual source)

- With Sterling's excerpts (especially Excerpt 9, Section 4)

- With complete Stoic life (Prop 32: unites theory and practice)

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**CE 4 COMPREHENSIVE HERMENEUTIC COMMENTARY COMPLETE**

This is perhaps the most practically applicable passage in the Enchiridion - every action, every day, can use this dual intention structure. It transforms abstract Stoic theory (externals indifferent) into concrete daily practice (pursue appropriately, maintain virtue regardless).

**Ready for CE 5** when you provide Long's translation.