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Chrysippus's Determinism


            Chrysippus, a well-known stoic who lived in ancient Greece, believed in determinism through causality. He justified moral responsibility through his view of compatibilism, whereby we may be praised or blamed for our actions because they are ultimately in our power. But it's important to start with the basis for Stoic determinism. This is contrary to those of the Epicureans that held a libertarian view of free will. Instead, the Stoics argue for a logical connection between all things. Nothing, the Stoics argue, can be without cause. They viewed the world as a complex causal chain where everything that happens must have a cause. This causal chain is what Chrysippus calls fate, which he describes as "a certain natural everlasting ordering of the whole; one set of things follows on and succeeds another, and the inter-connection is inviolable."" (Long & Sedley, p. 336). Chrysippus does make the distinction that fate is not some superstition being that is controlling all being, but rather simply the physics of the causes of what happens (Long & Sedley, p. 337).
             Yet, Chrysippus must be committed to the idea that fate is a material entity, given the Stoic view of materialism. Fate then must have a substance, which he says is breath, the same substance of the soul (Long & Sedley, pp. 337, 315). But he seems to give some contradictory explanations here by calling fate the "rationale of the world." And Alexander equates fate with God (Long & Sedley, pp. 337, 338). And God, for the Stoics, is the world itself, as the universal mind. They call God the cause of all things, and also the commanding-faculty of the world (Long & Sedley, p. 323).
             The differing view of fate here may come about by the different Stoics themselves. It seems that Zeno may have held more of the traditional Greek view that fate is simply the landmarks in a person's life that are set out from birth. These events would be inescapable regardless of the person's attempts to alter the outcome (Long & Sedley, pp.


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