105 ideas
| 9199 | Wisdom for one instant is as good as wisdom for eternity [Chrysippus] |
| Full Idea: If a person has wisdom for one instant, he is no less happy than he who possesses it for eternity. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Pierre Hadot - Philosophy as a way of life 8 | |
| A reaction: [Hadot quotes Plutarch 'On Common Conceptions' 8,1062a] This makes it sound awfully like some sort of Buddhist 'enlightenment', which strikes like lightning. He does wisdom recognise itself - by a warm glow, or by the cautious thought that got you there? |
| 20853 | Wise men should try to participate in politics, since they are a good influence [Chrysippus, by Diog. Laertius] |
| Full Idea: The wise man will participate in politics unless something prevents him, for he will restrain vice and promote virtue. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.121 | |
| A reaction: [from lost On Ways of Life Bk 1] We have made modern politics so hostile for its participants, thanks to cruel media pressure, that the best people now run a mile from it. Disastrous. |
| 20772 | Three branches of philosophy: first logic, second ethics, third physics (which ends with theology) [Chrysippus] |
| Full Idea: There are three kinds of philosophical theorems, logical, ethical, and physical; of these the logic should be placed first, ethics second, and physics third (and theology is the final topic in physics). | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Plutarch - 70: Stoic Self-contradictions 1035a | |
| A reaction: [in his lost 'On Lives' Bk 4] 'Theology is the final topic in physics'! That should create a stir in theology departments. Is this an order of study, or of importance? You come to theology right at the end of your studies. |
| 8014 | Resolve a complex into simple elements, then reconstruct the complex by using them [Hobbes, by MacIntyre] |
| Full Idea: Hobbes took his method from Galileo, of resolving any complex situation into its logically primitive, simple elements and then using the simple elements to show how the complex situation could be reconstructed. | |
| From: report of Thomas Hobbes (Leviathan [1651]) by Alasdair MacIntyre - A Short History of Ethics Ch.10 | |
| A reaction: Reverse engineering of reality. This idea, wherever it comes from, strikes me as the key to the advance of human understanding. No one has yet improved on it as a method, in science or philosophy. Reconstruction needs the mechanism. |
| 5969 | Chrysippus said the uncaused is non-existent [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus said that the uncaused is altogether non-existent. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1045c | |
| A reaction: The difficulty is to see what empirical basis there can be for such a claim, or what argument of any kind other than an intuition. Induction is the obvious answer, but Hume teaches us scepticism about any claim that 'there can be no exceptions'. |
| 21388 | The causes of future true events must exist now, so they will happen because of destiny [Chrysippus, by Cicero] |
| Full Idea: True future events cannot be such as do not possess causes on account of which they will happen; therefore that which is true must possess causes: and so, when the [true future events] happen they will have happened as a result of destiny. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by M. Tullius Cicero - On Fate ('De fato') 9.23-8 | |
| A reaction: [exact ref unclear] Presumably the current causes are the truthmakers for the future events, and so the past is the truthmaker of the future, if you are a determinist. |
| 20780 | Graspable presentations are criteria of facts, and are molded according to their objects [Chrysippus, by Diog. Laertius] |
| Full Idea: Of presentations, some are graspable, some non-graspable. The graspable presentation, which they say is the criterion of facts [pragmata], is that which comes from an existing object and is stamped and molded in accordance wth the existing object itself. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.46 | |
| A reaction: [in lost Physics Bk 2] The big modern anguish over truth-as-correspondence is how you are supposed to verify the 'accordance'. This idea seems to blur the ideas of truth and justification (the 'criterion'), and you can't have both as accordance. |
| 20793 | How could you ever know that the presentation is similar to the object? [Sext.Empiricus on Chrysippus] |
| Full Idea: One cannot say that the soul grasps the externally existing objects by means of the states of the senses on the basis of the similarity of these states to the externally existing objects. For on what basis will it know the similarity? | |
| From: comment on Chrysippus (fragments/reports [c.240 BCE]) by Sextus Empiricus - Outlines of Pyrrhonism 2.74 | |
| A reaction: This exactly the main modern reason for rejecting the correspondence theory of truth. You are welcome to affirm a robust view of truth, but supporting it by claiming a correspondence or resemblance is dubious. |
| 8077 | Stoic propositional logic is like chemistry - how atoms make molecules, not the innards of atoms [Chrysippus, by Devlin] |
| Full Idea: In Stoic logic propositions are treated the way atoms are treated in present-day chemistry, where the focus is on the way atoms fit together to form molecules, rather than on the internal structure of the atoms. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Keith Devlin - Goodbye Descartes Ch.2 | |
| A reaction: A nice analogy to explain the nature of Propositional Logic, which was invented by the Stoics (N.B. after Aristotle had invented predicate logic). |
| 20791 | Chrysippus has five obvious 'indemonstrables' of reasoning [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus has five indemonstrables that do not need demonstration:1) If 1st the 2nd, but 1st, so 2nd; 2) If 1st the 2nd, but not 2nd, so not 1st; 3) Not 1st and 2nd, the 1st, so not 2nd; 4) 1st or 2nd, the 1st, so not 2nd; 5) 1st or 2nd, not 2nd, so 1st. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.80-81 | |
| A reaction: [from his lost text 'Dialectics'; squashed to fit into one quote] 1) is Modus Ponens, 2) is Modus Tollens. 4) and 5) are Disjunctive Syllogisms. 3) seems a bit complex to be an indemonstrable. |
| 8078 | Modus ponens is one of five inference rules identified by the Stoics [Chrysippus, by Devlin] |
| Full Idea: Modus ponens is just one of the five different inference rules identified by the Stoics. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Keith Devlin - Goodbye Descartes Ch.2 | |
| A reaction: Modus ponens strikes me as being more like a definition of implication than a 'rule'. Implication is what gets you from one truth to another. All the implications of a truth must also be true. |
| 6023 | Every proposition is either true or false [Chrysippus, by Cicero] |
| Full Idea: We hold fast to the position, defended by Chrysippus, that every proposition is either true or false. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by M. Tullius Cicero - On Fate ('De fato') 38 | |
| A reaction: I am intrigued to know exactly how you defend this claim. It may depend what you mean by a proposition. A badly expressed proposition may have indeterminate truth, quite apart from the vague, the undecidable etc. |
| 10185 | Set theory is the standard background for modern mathematics [Burgess] |
| Full Idea: In present-day mathematics, it is set theory that serves as the background theory in which other branches of mathematics are developed. | |
| From: John P. Burgess (Review of Chihara 'Struct. Accnt of Maths' [2005], §1) | |
| A reaction: [He cites Bourbaki as an authority for this] See Benacerraf for a famous difficulty here, when you actually try to derive an ontology from the mathematicians' working practices. |
| 10184 | Structuralists take the name 'R' of the reals to be a variable ranging over structures, not a structure [Burgess] |
| Full Idea: On the structuralist interpretation, theorems of analysis concerning the real numbers R are about all complete ordered fields. So R, which appears to be the name of a specific structure, is taken to be a variable ranging over structures. | |
| From: John P. Burgess (Review of Chihara 'Struct. Accnt of Maths' [2005], §1) | |
| A reaction: Since I am beginning to think that nearly all linguistic expressions should be understood as variables, I find this very appealing, even if Burgess hates it. Terms slide and drift, and are vague, between variable and determinate reference. |
| 10189 | There is no one relation for the real number 2, as relations differ in different models [Burgess] |
| Full Idea: One might meet the 'Van Inwagen Problem' by saying that the intrinsic properties of the object playing the role of 2 will differ from one model to another, so that no statement about the intrinsic properties of 'the' real numbers will make sense. | |
| From: John P. Burgess (Review of Chihara 'Struct. Accnt of Maths' [2005], §5) | |
| A reaction: There seems to be a potential confusion among opponents of structuralism between relations at the level of actual mathematical operations, and generalisations about relations, which are captured in the word 'patterns'. Call them 'meta-relations'? |
| 10186 | If set theory is used to define 'structure', we can't define set theory structurally [Burgess] |
| Full Idea: It is to set theory that one turns for the very definition of 'structure', ...and this creates a problem of circularity if we try to impose a structuralist interpretation on set theory. | |
| From: John P. Burgess (Review of Chihara 'Struct. Accnt of Maths' [2005], §1) | |
| A reaction: This seems like a nice difficulty, especially if, like Shapiro, you wade in and try to give a formal account of structures and patterns. Resnik is more circumspect and vague. |
| 10187 | Abstract algebra concerns relations between models, not common features of all the models [Burgess] |
| Full Idea: Abstract algebra, such as group theory, is not concerned with the features common to all models of the axioms, but rather with the relationships among different models of those axioms (especially homomorphic relation functions). | |
| From: John P. Burgess (Review of Chihara 'Struct. Accnt of Maths' [2005], §1) | |
| A reaction: It doesn't seem to follow that structuralism can't be about the relations (or patterns) found when abstracting away and overviewing all the models. One can study family relations, or one can study kinship in general. |
| 10188 | How can mathematical relations be either internal, or external, or intrinsic? [Burgess] |
| Full Idea: The 'Van Inwagen Problem' for structuralism is of explaining how a mathematical relation (such as set membership, or the ratios of an ellipse) can fit into one of the three scholastics types of relations: are they internal, external, or intrinsic? | |
| From: John P. Burgess (Review of Chihara 'Struct. Accnt of Maths' [2005], §5) | |
| A reaction: The difficulty is that mathematical objects seem to need intrinsic properties to get any of these three versions off the ground (which was Russell's complaint against structures). |
| 5992 | Chrysippus says action is the criterion for existence, which must be physical [Chrysippus, by Tieleman] |
| Full Idea: Chrysippus regarded power to act and be acted upon as the criterion for existence or being - a test satisfied by bodies alone. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Teun L. Tieleman - Chrysippus | |
| A reaction: This defines existence in terms of causation. Is he ruling out a priori a particle (say) which exists, but never interacts with anything? If so, he is inclining towards anti-realism. |
| 7559 | Every part of the universe is body, and non-body is not part of it [Hobbes] |
| Full Idea: The world is corporeal, that is to say, body...and every part of the universe is body, and that which is not body is no part of the universe. | |
| From: Thomas Hobbes (Leviathan [1651], IV.46) | |
| A reaction: [Hobbes concedes existence to visible spirits, but not invisible ones]. This is the kind of remark which got Hobbes hated. It is also the sort of thing that makes him the best candidate for the 'first modern man'. |
| 21673 | There are simple and complex facts; the latter depend on further facts [Chrysippus, by Cicero] |
| Full Idea: Chrysippus says there are two classes of facts, simple and complex. An instance of a simple fact is 'Socrates will die at a given date', ...but 'Milo will wrestle at Olympia' is a complex statement, because there can be no wrestling without an opponent. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by M. Tullius Cicero - On Fate ('De fato') 13.30 | |
| A reaction: We might say that there are atomic and complex facts, but our atomic facts tend to be much simpler, usually just saying some object has some property. |
| 16652 | Stoics categories are Substrate, Quality, Disposition, and Relation [Chrysippus, by Pasnau] |
| Full Idea: The Stoics proposed a rather modest categorisation of Substrate, Quality, Disposition, and Relation. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Robert Pasnau - Metaphysical Themes 1274-1671 12.1 |
| 16058 | Dion and Theon coexist, but Theon lacks a foot. If Dion loses a foot, he ousts Theon? [Chrysippus, by Philo of Alexandria] |
| Full Idea: If two individuals occupied one substance …let one individual (Dion) be thought of as whole-limbed, the other (Theon) as minus one foot. Then let one of Dion's feet be amputated. Theon is the stronger candidate to have perished. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Philo (Alex) - On the Eternity of the World 48 | |
| A reaction: [SVF 2.397 - from Chrysippus's lost 'On the Growing Argument'] This is the original of Tibbles the Cat. Dion must persist to change, and then ousts Theon (it seems). Philo protests at Theon ceasing to exist when nothing has happened to him. |
| 16059 | Change of matter doesn't destroy identity - in Dion and Theon change is a condition of identity [Chrysippus, by Long/Sedley] |
| Full Idea: The Growing Argument said any change of matter is a change of identity. Chrysippus presents it with a case (Dion and Theon) where material diminution is the necessary condition of enduring identity, since the diminished footless Dion survives. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by AA Long / DN Sedley - Hellenic Philosophers commentary 28:175 | |
| A reaction: [The example, in Idea 16058, is the original of Tibbles the Cat] This is a lovely bold idea which I haven't met in the modern discussions - that identity actually requires change. The concept of identity is meaningless without change? |
| 2356 | Appearance and reality can be separated by mirrors and echoes [Hobbes] |
| Full Idea: If colours or sounds were in the bodies or objects that cause them, they could not be severed from them, as by glasses, and in echoes by reflection, we see they are; where we know the thing we see is in one place, the appearance in another. | |
| From: Thomas Hobbes (Leviathan [1651], 1.01) |
| 2357 | Dreams must be false because they seem absurd, but dreams don't see waking as absurd [Hobbes] |
| Full Idea: Because waking I often observe the absurdity of dreams, but never dream of the absurdity of my waking thoughts, I am well satisfied that, being awake, I know I dream not, though when I dream I think myself awake. | |
| From: Thomas Hobbes (Leviathan [1651], 1.02) |
| 1875 | Dogs show reason in decisions made by elimination [Chrysippus, by Sext.Empiricus] |
| Full Idea: A dog makes use of the fifth complex indemonstrable syllogism when, arriving at a spot where three ways meet, after smelling at two roads by which the quarry did not pass, he rushes off at once by the third without pausing to smell. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Sextus Empiricus - Outlines of Pyrrhonism I.69 | |
| A reaction: As we might say: either A or B or C; not A; not B; therefore C. I wouldn't want to trust this observation without a lot of analysis of slow-motion photography of dogs as crossroads. Even so, it is a nice challenge to Descartes' view of animals. |
| 20834 | Chrysippus allows evil to say it is fated, or even that it is rational and natural [Plutarch on Chrysippus] |
| Full Idea: Chrysippus gives vice blatant freedom to say not only that it is necessary and according to fate, but even that it occurs according to god's reason and the best nature. | |
| From: comment on Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1050c | |
| A reaction: This is Plutarch's criticism of stoic determinism or fatalism. Zeno replied that the punishment for vice may also be fated. It seems that Chysippus did believe that punishments were too harsh, given that vices are fated [p.109]. |
| 20833 | A swerve in the atoms would be unnatural, like scales settling differently for no reason [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus argues against the 'swerve' of the Epicureans, on the grounds that they are doing violence to nature by positing something which is uncaused, and cites dice or scales, which can't settle differently without some cause or difference. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1045c | |
| A reaction: That is, the principle of sufficient reason (or of everything having a cause) is derived from observation, not a priori understanding. Pace Leibniz. As in modern discussion, free will or the swerve only occur in our minds, and not elsewhere. |
| 2358 | Freedom is absence of opposition to action; the idea of 'free will' is absurd [Hobbes] |
| Full Idea: If a man should talk to me of a 'free-will', or any 'free' but free from being hindered by opposition, I should not say that he were in an error, but that his words were without a meaning, that is to say, absurd. | |
| From: Thomas Hobbes (Leviathan [1651], 1.05) |
| 20835 | Chrysippus is wrong to believe in non-occurring future possibilities if he is a fatalist [Plutarch on Chrysippus] |
| Full Idea: Chrysippus's accounts of possibility and fate are in conflict. If he is right that 'everything that permits of occurring even if it is not going to occur is possible', then many things are possible which are not according to fate. | |
| From: comment on Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1055e | |
| A reaction: A palpable hit, I think. Plutarch refers to Chrysippus's rejection of Diodorus Cronus's Master Argument. Fatalism seems to entail that the only future possibilities are the ones that actually occur. |
| 20808 | Everything is fated, either by continuous causes or by a supreme rational principle [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus says (in his 'On Fate') that everything happens by fate. Fate is a continuous string of causes of things which exist or a rational principle according to which the cosmos is managed. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.148 |
| 20837 | Fate is an eternal and fixed chain of causal events [Chrysippus] |
| Full Idea: Fate is a sempiternal and unchangeable series and chain of things, rolling and unravelling itself through eternal sequences of cause and effect, of which it is composed and compounded. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Aulus Gellius - Noctes Atticae 7.2.01 | |
| A reaction: It seems that Chrysippus (called by Aulus Gellius 'the chief Stoic philosopher') had a rather grandly rhetorical prose style. |
| 20836 | The Lazy Argument responds to fate with 'why bother?', but the bothering is also fated [Chrysippus, by Cicero] |
| Full Idea: Chrysippus responded to the Lazy Argument (that the outcome of an illness is fated, so there is no point in calling the doctor) by saying 'calling the doctor is fated just as much as recovering', which he calls 'co-fated'. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by M. Tullius Cicero - On Fate ('De fato') 28-30 | |
| A reaction: From a pragmatic point of view, this idea also nullifies fatalism, since you can plausibly fight against your fate to your last breath. No evidence could ever be offered in support of fatalism, not even the most unlikely events. |
| 21679 | When we say events are fated by antecedent causes, do we mean principal or auxiliary causes? [Chrysippus] |
| Full Idea: Some causes are perfect and principal, others auxiliary and proximate. Hence when we say that everything takes place by fate owing to antecedent causes, what we wish to be understood is not perfect and principal causes but auxiliary and proximate causes. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by M. Tullius Cicero - On Fate ('De fato') 18.41 | |
| A reaction: This move is described by Cicero as enabling Chrysippus to 'escape necessity and to retain fate'. |
| 5971 | Destiny is only a predisposing cause, not a sufficient cause [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus considered destiny to be not a cause sufficient of itself but only a predisposing cause. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE], fr 997) by Plutarch - 70: Stoic Self-contradictions 1056b | |
| A reaction: This appears to be a rejection of determinism, and is the equivalent of Epicurus' introduction of the 'swerve' in atoms. They had suddenly become bothered about the free will problem in about 305 BCE. There must be other non-destiny causes? |
| 6214 | Liberty and necessity are consistent, as when water freely flows, by necessity [Hobbes] |
| Full Idea: Liberty and necessity are consistent: as in the water, that hath not only liberty, but a necessity of descending by the channel. | |
| From: Thomas Hobbes (Leviathan [1651], II.Ch.XI) | |
| A reaction: Hume asserts something similar (Idea 2223), but they both miss the point, which is that libertarians about water would have to believe it didn't need to follow gravity, but could refuse to flow. Freedom of will and freedom of action are quite different. |
| 23987 | The 'simple passions' are appetite, desire, love, aversion, hate, joy, and grief [Hobbes, by Goldie] |
| Full Idea: For Hobbes the 'simple passions' were appetite, desire, love, aversion, hate, joy, and grief. | |
| From: report of Thomas Hobbes (Leviathan [1651], I.6) by Peter Goldie - The Emotions 4 'Evidence' | |
| A reaction: This is the standard approach to emotions of Hobbes's time. Modern thinkers probably reject the idea that passions can be simple or basic. Rightly, I think. |
| 20787 | A proposition is what can be asserted or denied on its own [Chrysippus] |
| Full Idea: A proposition is what can be asserted or denied on its own, for example, 'It is day' or 'Dion is walking'. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Diogenes Laertius - Lives of Eminent Philosophers 07.65 | |
| A reaction: Note the phrase 'on its own'. If you say 'it is day and Dion is walking', that can't be denied on its own, because first the two halves must each be evaluated, so presumably that doesn't count as a stoic proposition. |
| 20850 | Passions are judgements; greed thinks money is honorable, and likewise drinking and lust [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus says (in his On Passions) that the passions are judgements; for greed is a supposition that money is honorable, and similarly for drunkennes and wantonness and others. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.111 | |
| A reaction: This is an endorsement of Socrates's intellectualist reading of weakness of will, as against Aristotle's assigning it to overpowering passions. |
| 2362 | The will is just the last appetite before action [Hobbes] |
| Full Idea: In deliberation, the last appetite or aversion immediately adhering to the action, or to the omission thereof, is that we call the Will. | |
| From: Thomas Hobbes (Leviathan [1651], 1.06) | |
| A reaction: I share his caution about 'the will', but his observation strikes me as inaccurate. When I drink, my 'will' is not my thirst. I take the will to be a feature of my reason. I gave my thirst permission to indulge itself. The will is practical reason? |
| 2363 | Reason is usually general, but deliberation is of particulars [Hobbes] |
| Full Idea: Reasoning is in general words, but deliberation for the most part is of particulars. | |
| From: Thomas Hobbes (Leviathan [1651], 1.06) |
| 20869 | The highest degree of morality performs all that is appropriate, omitting nothing [Chrysippus] |
| Full Idea: He who makes moral progress to the highest degree performs all the appropriate actions in all circumstances, and omits none. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Sophocles - Sophocles' Electra 4.39.22 | |
| A reaction: Hence concerns about omission as well as commission in the practice of ethics can be seen in the light of character and virtue. The world is fully of nice people who act well, but don't do so well on omissions. Car drivers, for example. |
| 3044 | Stoics say that beauty and goodness are equivalent and linked [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics say the beautiful is the only good. Good is an equivalent term to the beautiful; since a thing is good, it is beautiful; and it is beautiful, therefore it is good. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.1.59 |
| 20838 | Fate initiates general causes, but individual wills and characters dictate what we do [Chrysippus] |
| Full Idea: The order and reason of fate set in motion the general types and starting points of the causes, but each person's own will [or decisions] and the character of his mind govern the impulses of our thoughts and minds and our very actions. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Aulus Gellius - Noctes Atticae 7.2.11 | |
| A reaction: So if you try and fail it was fate, but if you try and succeed it was you? |
| 20813 | Human purpose is to contemplate and imitate the cosmos [Chrysippus] |
| Full Idea: The human being was born for the sake of contemplating and imitating the cosmos. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by M. Tullius Cicero - On the Nature of the Gods ('De natura deorum') 2.37 | |
| A reaction: [This seems to be an idea of Chrysippus] Remind me how to imitate the cosmos. Presumably this is living according to nature, but that becomes more obscure when express like this. |
| 2360 | 'Good' is just what we desire, and 'Evil' what we hate [Hobbes] |
| Full Idea: Whatsoever is the object of any man's appetite or desire, that is it which he for his part calleth 'Good'; and the object of his hate or aversion 'Evil'. | |
| From: Thomas Hobbes (Leviathan [1651], 1.06) | |
| A reaction: This meets the Frege-Geach Problem - that we can have these feelings while reading ancient history, but we can't possibly 'desire' any of that. This is better on evil than on good. |
| 3045 | Stoics say justice is a part of nature, not just an invented principle [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics say that justice exists by nature, and not because of any definition or principle. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.1.66 | |
| A reaction: cf Idea 3024. Stoics thought that nature is intrinsically rational, and therein lies its justice. 'King Lear' enacts this drama about whether nature is just. |
| 2368 | Men's natural desires are no sin, and neither are their actions, until law makes it so [Hobbes] |
| Full Idea: The desires and other passions of man are in themselves no sin. No more are the actions that proceed from those passions, till they know a law that forbids them. | |
| From: Thomas Hobbes (Leviathan [1651], 1.13) | |
| A reaction: That is a pretty flat rejection of natural law, as you might expect from an empiricist. So prior to the first law-making, no one ever did anything wrong? Hm. |
| 20774 | Only nature is available to guide action and virtue [Chrysippus] |
| Full Idea: What am I to take as the principle of appropriate action and raw material for virtue if I give up nature and what is according to nature? | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Plutarch - On Common Conceptions 1069e | |
| A reaction: 'Nature' is awfully vague as a guideline, even when we are told nature is rational. I can only make sense of it as 'human nature', which is more Aristotelian than stoic. 'Go with the flow' and 'lay the cards you are dealt' might capture it. |
| 20864 | Live in agreement, according to experience of natural events [Chrysippus] |
| Full Idea: The goal of life is to live in agreement, which is according to experience of the things which happen by nature. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by John Stobaeus - Anthology 2.06a | |
| A reaction: Cleanthes added 'with nature' to Zeno's slogan, and Chyrisppus added this variation. At least it gives you some idea of what the consistent rational principle should be. You still have to assess which aspects of nature should influence us. |
| 2359 | Desire and love are the same, but in the desire the object is absent, and in love it is present [Hobbes] |
| Full Idea: Desire and love are the same thing, save that by desire we always signify the absence of the object, by love most commonly the presence of the same. | |
| From: Thomas Hobbes (Leviathan [1651], 1.06) | |
| A reaction: Implausible reductivism from Hobbes. Plenty of counterexamples to this. You work it out! |
| 2370 | All voluntary acts aim at some good for the doer [Hobbes] |
| Full Idea: Of the voluntary acts of every man, the object is some good to himself. | |
| From: Thomas Hobbes (Leviathan [1651], 1.14) | |
| A reaction: Nonsense. You can only describe sacrificial acts for loved ones, such as children, in this way if this proposal is a tautology. Hobbes cannot know the truth of this claim. |
| 5972 | Living happily is nothing but living virtuously [Chrysippus, by Plutarch] |
| Full Idea: According to Chrysippus, living happily consists solely in living virtuously. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE], fr139) by Plutarch - 72: Against Stoics on common Conceptions 1060d | |
| A reaction: This, along with 'live according to nature', is the essential doctrine of stoicism. This is 'eudaimonia', not the modern idea of feeling nice. Is it possible to admire another person for anything other than virtue? (Yes! Looks, brains, strength, wealth). |
| 1777 | Pleasure is not the good, because there are disgraceful pleasures [Chrysippus, by Diog. Laertius] |
| Full Idea: Pleasure is not the good, because there are disgraceful pleasures, and nothing disgraceful is good. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.Ze.60 | |
| A reaction: I certainly approve of the idea that not all pleasure is intrinsically good. Indeed, I think good has probably got nothing to do with pleasure. 'Disgraceful' is hardly objective though. |
| 5973 | Justice can be preserved if pleasure is a good, but not if it is the goal [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus thinks that, while justice could not be preserved if one should set up pleasure as the goal, it could be if one should take pleasure to be not a goal but simply a good. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE], fr 23) by Plutarch - 72: Against Stoics on common Conceptions 1070d | |
| A reaction: This is an interesting and original contribution to the ancient debate about pleasure. It shows Aristotle's moderate criticism of pleasure (e.g. Idea 84), but attempts to pinpoint where the danger is. Aristotle says it thwarts achievement of the mean. |
| 20845 | There are shameful pleasures, and nothing shameful is good, so pleasure is not a good [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus (in his On Pleasure) denies even of pleasure that it is a good; for there are also shameful pleasures, and nothing shameful is good. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.103 | |
| A reaction: Socrates seems to have started this line of the thought, to argue that pleasure is not The Good. Stoics are more puritanical. Nothing counts as good if it is capable of being bad. Thus good pleasures are not good, which sounds odd. |
| 5967 | People need nothing except corn and water [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus praises ad nauseam the lines "For what need mortals save two things alone,/ Demeter's grain and draughts of water clear". | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1043e | |
| A reaction: "Oh, reason not the need!" says King Lear. The remark shows the close affinity of stoicism and cynicism, as the famous story of Diogenes is that he threw away his drinking cup when he realised you could drink with your hands. |
| 8015 | Hobbes wants a contract to found morality, but shared values are needed to make a contract [MacIntyre on Hobbes] |
| Full Idea: Hobbes makes two incompatible demands of the original contract: he wishes it to be the foundation of all shared and common standards and rules; but he also wishes it to be a contract, which needs prior shared and common standards. | |
| From: comment on Thomas Hobbes (Leviathan [1651], Pt 1) by Alasdair MacIntyre - A Short History of Ethics Ch.10 | |
| A reaction: At the very least, the participants in a contract must be committed to keeping it even when it is not convenient. But a common purpose seems to be needed too, which makes the contract itself intrinsically valuable. Similar objections to Kant. |
| 2371 | A contract is a mutual transfer of rights [Hobbes] |
| Full Idea: The mutual transferring of right is that which men call 'contract'. | |
| From: Thomas Hobbes (Leviathan [1651], 1.14) |
| 2372 | The person who performs first in a contract is said to 'merit' the return, and is owed it [Hobbes] |
| Full Idea: He that performeth first in the case of a contract, is said to 'merit' that which he is to receive by the performance of the other, and he hath it as due. | |
| From: Thomas Hobbes (Leviathan [1651], 1.14) |
| 5337 | For Hobbes the Golden Rule concerns not doing things, whereas Jesus encourages active love [Hobbes, by Flanagan] |
| Full Idea: Hobbes put the Golden Rule as 'do NOT do to others what you would NOT want done to yourself'. Jesus's formulation encouraged active love. Most Westerners conceive their moral duty as not to do harm, rather than actively doing good. | |
| From: report of Thomas Hobbes (Leviathan [1651]) by Owen Flanagan - The Problem of the Soul p.20n | |
| A reaction: This idea probably runs very deep into western culture, where most people feel that they are being very morally good when they are sitting at home and not actually annoying anyone. Utilitarianism also offers a challenge to such complacency. |
| 2374 | In the violent state of nature, the merest suspicion is enough to justify breaking a contract [Hobbes] |
| Full Idea: If a covenant is made with neither party performing presently, but trust one another, in the condition of mere nature (which is war between men) upon reasonable suspicion, it is void. | |
| From: Thomas Hobbes (Leviathan [1651], 1.14) |
| 8016 | Fear of sanctions is the only motive for acceptance of authority that Hobbes can think of [MacIntyre on Hobbes] |
| Full Idea: Hobbes has such a limited view of human motives that he cannot provide any other explanation for the acceptance of authority than the fear of sanctions.. | |
| From: comment on Thomas Hobbes (Leviathan [1651], Pt 1) by Alasdair MacIntyre - A Short History of Ethics Ch.10 | |
| A reaction: There are two alternative views - the conservative view that people naturally welcome and even need authority, because they need to be led; or the Aristotelian view that people are naturally communal, and authority is part of community life. |
| 2375 | Suspicion will not destroy a contract, if there is a common power to enforce it [Hobbes] |
| Full Idea: If there be a common power set over both parties in a contract, with right and force sufficient to compel performance, a contract does not become void as soon as the parties are suspicious. | |
| From: Thomas Hobbes (Leviathan [1651], 1.14) |
| 2377 | No one who admitted to not keeping contracts could ever be accepted as a citizen [Hobbes] |
| Full Idea: He therefore that breaketh his covenant, and consequently declareth that he thinks he may with reason do so, cannot be received into any society. | |
| From: Thomas Hobbes (Leviathan [1651], 1.15) |
| 2379 | If there is a good reason for breaking a contract, the same reason should have stopped the making of it [Hobbes] |
| Full Idea: If any fault of man be sufficient to discharge our covenant made, the same ought in reason to have been sufficient to have hindered the making of it. | |
| From: Thomas Hobbes (Leviathan [1651], 1.15) |
| 2373 | The first performer in a contract is handing himself over to an enemy [Hobbes] |
| Full Idea: He which performeth first in a contract, does but betray himself to his enemy. | |
| From: Thomas Hobbes (Leviathan [1651], 1.14) |
| 2382 | Someone who keeps all his contracts when others are breaking them is making himself a prey to others [Hobbes] |
| Full Idea: He that should be modest and tractable, and perform all the promises, in such time and place where no man else should do so, should but make himself a prey to others. | |
| From: Thomas Hobbes (Leviathan [1651], 1.15) |
| 5966 | All virtue is good, but not always praised (as in not lusting after someone ugly) [Chrysippus] |
| Full Idea: Although deeds done in accordance with virtue are congenial, not all are cited as examples, such as courageously extending one's finger, or continently abstaining from a half-dead old woman, or not immediately agreeing that three is four. | |
| From: Chrysippus (fragments/reports [c.240 BCE], fr 211), quoted by Plutarch - 70: Stoic Self-contradictions 1038f | |
| A reaction: Presumably the point (so elegantly expressed - what a shame we have lost most of Chrysippus) is that virtue comes in degrees, even though its value is an absolute. The same has been said (by Russell and Bonjour) about self-evidence. |
| 20855 | Chrysippus says virtue can be lost (though Cleanthes says it is too secure for that) [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus says that virtue can be lost, owing to drunkenness and excess of black bile, whereas Cleanthes says it cannot, because it consists in secure intellectual grasps, and it is worth choosing for its own sake. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.127 | |
| A reaction: Succumbing to drunkenness looks like evidence that you were not truly virtuous. Mental illness is something else. On the whole I agree the Cleanthes. |
| 5970 | Chrysippus says nothing is blameworthy, as everything conforms with the best nature [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus has often written on the theme that there is nothing reprehensible or blameworthy in the universe since all things are accomplished in conformity with the best nature. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1051b | |
| A reaction: This is Leibniz's "best of all possible worlds", but deriving the idea from the rightness of nature rather than the perfection of God. Chrysippus has a more plausible ground than Leibniz, as for him nasty things follow from conscious choice. |
| 2383 | Virtues are a means to peaceful, sociable and comfortable living [Hobbes] |
| Full Idea: The writers of moral philosophy, though they acknowledge the same virtues and vices, yet not seeing wherein consisted their goodness, nor that they come to be praised as the means of peaceable, sociable and comfortable living. | |
| From: Thomas Hobbes (Leviathan [1651], 1.15) |
| 2376 | Injustice is the failure to keep a contract, and justice is the constant will to give what is owed [Hobbes] |
| Full Idea: The definition of 'injustice' is no other than the not performance of covenant….. and 'justice' is the constant will of giving to every man his own. | |
| From: Thomas Hobbes (Leviathan [1651], 1.15) |
| 2367 | In time of war the life of man is solitary, poor, nasty, brutish and short [Hobbes] |
| Full Idea: In a time of war…. there is continual fear, and danger of violent death, and the life of man is solitary, poor, nasty, brutish and short. | |
| From: Thomas Hobbes (Leviathan [1651], 1.13) |
| 20842 | Rational animals begin uncorrupted, but externals and companions are bad influences [Chrysippus, by Diog. Laertius] |
| Full Idea: The rational animal is corrupted, sometimes because of the persuasiveness of external activities and sometimes because of the influence of companions. For the starting points provided by nature are uncorrupted. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.89 | |
| A reaction: If companions corrupt us, what corrupted the companions? Aren't we all in this together? And where do the 'external activities' originate? |
| 19764 | Hobbes attributed to savages the passions which arise in a law-bound society [Hobbes, by Rousseau] |
| Full Idea: Hobbes had wrongly injected into the savage man's concern for self-preservation the need to satisfy a multitude of passions which are the product of society and which have made laws necessary. | |
| From: report of Thomas Hobbes (Leviathan [1651]) by Jean-Jacques Rousseau - Discourse on the Origin of Inequality Part I | |
| A reaction: Hobbes's famous remark concerns a state of war, which is quite a sophisticated state of conflict between well formed social groups. Rousseau's savage is fairly solitary, so won't be involved in war. |
| 20566 | Hobbes says the people voluntarily give up their sovereignty, in a contract with a ruler [Hobbes, by Oksala] |
| Full Idea: While Hobbes had held that the people were the final source of political authority, he had argued that in entering the social contract they gave up their sovereignty by transferring all power to an absolute ruler. | |
| From: report of Thomas Hobbes (Leviathan [1651]) by Johanna Oksala - Political Philosophy: all that matters Ch.5 | |
| A reaction: Later the idea of 'inalienable' rights crept in. If you volunteer for exploitation or slavery, that still doesn't justify them. Sadism is presumably not justified by masochism. |
| 2366 | There is not enough difference between people for one to claim more benefit than another [Hobbes] |
| Full Idea: The difference between man and man is not so considerable as that one man can thereupon claim to himself any benefit to which another may not pretend as well as he. | |
| From: Thomas Hobbes (Leviathan [1651], 1.13) |
| 20485 | Hobbes says people are roughly equal; Locke says there is no right to impose inequality [Hobbes, by Wolff,J] |
| Full Idea: Hobbes's principle of equality was a claim about the mental and physical capabilities of all people. For Locke it is a moral claim about rights: no person has a natural right to subordinate any other. | |
| From: report of Thomas Hobbes (Leviathan [1651]) by Jonathan Wolff - An Introduction to Political Philosophy (Rev) 1 'Locke' | |
| A reaction: There are obvious questions to ask about the claim that people are naturally equal. For the second one, does the lion have a natural right to subordinate the gazelle? Who cares! I'm inclined to be consequentialist about equality. |
| 2369 | If we seek peace and defend ourselves, we must compromise on our rights [Hobbes] |
| Full Idea: From the first law of nature (that we seek peace, but also defend ourselves) comes the second: that a man be willing to lay down his rights to all things, and be contented with so much liberty against other men as he would allow other men against himself. | |
| From: Thomas Hobbes (Leviathan [1651], 1.14) |
| 20484 | We should obey the laws of nature, provided other people are also obeying them [Hobbes, by Wolff,J] |
| Full Idea: Hobbes's position is that we have a duty to obey the Laws of Nature when others around us are known (or can reasonably be expected) to be obeying them too, and so our compliance will not be exploited. | |
| From: report of Thomas Hobbes (Leviathan [1651]) by Jonathan Wolff - An Introduction to Political Philosophy (Rev) 1 'Hobbes' | |
| A reaction: In particular, we should keep contracts. Hobbes doesn't seem fully committed to keeping facts and values separate. |
| 20856 | Justice, the law, and right reason are natural and not conventional [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus says (in On the Honourable) that justice is natural and not conventional, as are the law and right reason. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.128 | |
| A reaction: How does he explain variations in the law between different states? Presumably some of them have got it wrong. What is the criterion for deciding which laws are natural? |
| 7573 | The legal positivism of Hobbes said law is just formal or procedural [Hobbes, by Jolley] |
| Full Idea: Hobbes was one of the first to propose the view known as 'legal positivism' - that the criterion for deciding whether a rule is a genuine law is entirely formal or procedural | |
| From: report of Thomas Hobbes (Leviathan [1651]) by Nicholas Jolley - Leibniz Ch.7 | |
| A reaction: This was opposed to the tradition of natural law, deriving from Aquinas. It is part of a picture of values draining out of the world as science comes to dominate. The is/ought distinction is its culmination. Power replaces virtue, and Thrasymachus wins. |
| 2380 | Punishment should only be for reform or deterrence [Hobbes] |
| Full Idea: We are forbidden to inflict punishment with any other design than for correction of the offender, or direction of others. | |
| From: Thomas Hobbes (Leviathan [1651], 1.15) |
| 2361 | If fear of unknown powers is legal it is religion, if it is illegal it is superstition [Hobbes] |
| Full Idea: Fear of power invisible, feigned by the mind or imagined from tales publicly allowed, is religion; not allowed, is superstition. | |
| From: Thomas Hobbes (Leviathan [1651], 1.06) |
| 1779 | We don't have obligations to animals as they aren't like us [Chrysippus, by Diog. Laertius] |
| Full Idea: We have no obligations of justice to other animals, because they are dissimilar to us. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.Ze.66 | |
| A reaction: "Dissimilar" begs questions. Some human beings don't seem much like me. How are we going to treat visiting aliens? |
| 20857 | Justice is irrelevant to animals, because they are too unlike us [Chrysippus, by Diog. Laertius] |
| Full Idea: There is no justice between us and other animals because of the dissimilarity between us and them. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.129 | |
| A reaction: [from lost On Justice Bk 1] What would he make of modern revelations about bonobos and chimpanzees? If there is great dissimilarity between some peoples, does that invalidate justice between them? He also said animals exist for our use. |
| 20812 | Covers are for shields, and sheaths for swords; likewise, all in the cosmos is for some other thing [Chrysippus] |
| Full Idea: Just as the cover was made for the sake of the shield, and the sheath for the sword, in the same way everything else except the cosmos was made for the sake of other things. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by M. Tullius Cicero - On the Nature of the Gods ('De natura deorum') 2.37 | |
| A reaction: Chrysippus was wise to stop at the cosmos. Similarly, religious teleology had better not ask about the purpose of God. What does he think pebbles are for? Nature is the source of stoic value, so it needs to be purposeful. |
| 21403 | The later Stoics identified the logos with an air-fire compound, called 'pneuma' [Chrysippus, by Long] |
| Full Idea: From Chrysippus onwards, the Stoics identified the logos throughout each world-cycle not with pure fire, but with a compound of fire and air, 'pneuma'. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by A.A. Long - Hellenistic Philosophy 4.4.2 | |
| A reaction: I suspect this was because breath is so vital to the human body. |
| 20828 | Fire is a separate element, not formed with others (as was previously believed) [Chrysippus, by Stobaeus] |
| Full Idea: In his theory fire is said independently to be an element, since it is not formed together with another one, whereas according to the earlier theory fire is formed with other elements. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by John Stobaeus - Anthology 1.10.16c | |
| A reaction: The point is that fire precedes the other elements, and is superior to them. |
| 5975 | Stoics say earth, air, fire and water are the primary elements [Chrysippus, by Plutarch] |
| Full Idea: The Stoics call the four bodies - earth and water and air and fire - primary elements. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE], fr 444) by Plutarch - 72: Against Stoics on common Conceptions 1085c | |
| A reaction: Elsewhere (fr 413) Chrysippus denies that they are all 'primary'. Essentially, though, he seems to be adopting the doctrine of Empedocles and Aristotle, in specific opposition to Epicurus' atomism. |
| 2364 | Causation is only observation of similar events following each other, with nothing visible in between [Hobbes] |
| Full Idea: In knowing the meaning of 'causing', men can only observe and remember what they have seen to precede the like effect at some other time, without seeing between the antecedent and subsequent event any dependence or connexion at all. | |
| From: Thomas Hobbes (Leviathan [1651], 1.12) |
| 20819 | The past and the future subsist, but only the present exists [Chrysippus, by Plutarch] |
| Full Idea: When he wished to be subtle, Chrysippus wrote that the past part of time and the future part do not exist but subsist, and only the present exists. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - On Common Conceptions 1081f | |
| A reaction: [from lost On Void] I think I prefer the ontology of Idea 20818. Idea 20819 does not offer an epistemology. Is the present substantial enough to be known? The word 'subsist' is an ontological evasion (even though Russell briefly relied on it). |
| 20818 | The present does not exist, so our immediate experience is actually part past and part future [Chrysippus, by Plutarch] |
| Full Idea: Stoics do not allow a minimal time to exist, and do not want to have a partless 'now'; so what one thinks one has grasped as present is in part future and in part past. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - On Common Conceptions 1081c | |
| A reaction: [from lost On Parts Bk3-5] I agree with the ontology here, but I take our grasp of the present to be very short-term memory of the past. I ignore special relativity. Chrysippus expressed two views about this; in the other one he was a Presentist. |
| 20821 | Time is continous and infinitely divisible, so there cannot be a wholly present time [Chrysippus, by Stobaeus] |
| Full Idea: Chrysippus says most clearly that no time is wholly present; for since the divisibility of continuous things is infinite, time as a whole is also subject to infinite divisibility by this method of division. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by John Stobaeus - Anthology 1.08.42 | |
| A reaction: But what is his reason for thinking that time is a continuous thing? There is a minimum time in quantum mechanics (the Planck Time), but do these quantum intervals overlap? Compare Idea 20819. |
| 3048 | Stoics say that God the creator is the perfection of all animals [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics say that God is an animal immortal, rational, perfect, and intellectual in his happiness, unsusceptible of any kind of evil, having a foreknowledge of the world; however, he is not the figure of a man, and is the creator of the universe. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.1.72 |
| 20773 | The origin of justice can only be in Zeus, and in nature [Chrysippus] |
| Full Idea: One can find no other starting point or origin for justice except the one derived from Zeus and that derived from the common nature; for everything like this must have that starting point, if we are going to say anything at all about good and bad things. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Plutarch - 70: Stoic Self-contradictions 1035c | |
| A reaction: [in lost 'On Gods' bk 3] This appears to offer two starting points, in the mind of Zeus, and in nature, though since nature is presumed to be rational the two may run together. Is Zeus the embodiment, or the unconscious source, or the maker of decrees? |
| 5965 | The source of all justice is Zeus and the universal nature [Chrysippus] |
| Full Idea: It is not possible to discover any other beginning of justice or any source for it other than that from Zeus and from the universal nature. | |
| From: Chrysippus (fragments/reports [c.240 BCE], fr 326), quoted by Plutarch - 70: Stoic Self-contradictions 1035c | |
| A reaction: If the source is 'universal nature', that could agree with Plato, but if the source is Zeus, then stoicism is a religion rather than a philosophy. |
| 3042 | Stoics teach that law is identical with right reason, which is the will of Zeus [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics teach that common law is identical with that right reason which pervades everything, being the same with Zeus, who is the regulator and chief manager of all existing things. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.1.53 |
| 1782 | Stoics teach that God is a unity, variously known as Mind, or Fate, or Jupiter [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics teach that God is unity, and that he is called Mind, and Fate, and Jupiter, and by many names besides. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.Ze.68 |
| 2365 | Religion is built on ignorance and misinterpretation of what is unknown or frightening [Hobbes] |
| Full Idea: In these four things - opinion of ghosts, ignorance of second causes, devotion towards what men fear, and taking of things casual for prognostics, consisteth the natural seed of religion. | |
| From: Thomas Hobbes (Leviathan [1651], 1.12) |
| 2378 | Belief in an afterlife is based on poorly founded gossip [Hobbes] |
| Full Idea: Knowledge of man's estate after death, and its rewards, is a belief grounded upon other men's sayings that they knew it supernaturally, or they knew those, that knew those, that knew others, that knew it supernaturally. | |
| From: Thomas Hobbes (Leviathan [1651], 1.15) |
| 20830 | Death can't separate soul from body, because incorporeal soul can't unite with body [Chrysippus] |
| Full Idea: Death is a separation of soul from body. But nothing incorporeal can be separated from a body. For neither does anything incorporeal touch a body, and the soul touches and is separated from the body. Therefore the soul is not incorporeal. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Tertullian - The Soul as an 'Astral Body' 5.3 | |
| A reaction: This is the classic interaction difficulty for substance dualist theories of mind. |
| 21404 | There is a rationale in terrible disasters; they are useful to the whole, and make good possible [Chrysippus] |
| Full Idea: The evil which occurs in terrible disasters has a rationale [logos] peculiar to itself: for in a sense it occurs in accordance with universal reason, and is not without usefulness in relation to the whole. For without it there could be no good. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by A.A. Long - Hellenistic Philosophy 4.4.5 | |
| A reaction: [a quotation from Chrysippus. Plutarch, Comm Not 1065b] A nice question about any terrible disaster is whether it is in some way 'useful', if we take a broader view of things. Almost everything has a good aspect, from that perspective. |