96 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. |
| 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. |
| 18395 | Sets are mereological sums of the singletons of their members [Lewis, by Armstrong] |
| Full Idea: Lewis pointed out that many-membered classes are nothing more than the mereological wholes of the classes formed by taking the singleton of each member. | |
| From: report of David Lewis (Parts of Classes [1991]) by David M. Armstrong - Truth and Truthmakers 09.4 | |
| A reaction: You can't combine members to make the class, because the whole and the parts are of different type, but here the parts and whole are both sets, so they combine like waterdrops. |
| 15496 | We can build set theory on singletons: classes are then fusions of subclasses, membership is the singleton [Lewis] |
| Full Idea: The notion of a singleton, or unit set, can serve as the distinctive primitive of set theory. The rest is mereology: a class is the fusion of its singleton subclasses, something is a member of a class iff its singleton is part of that class. | |
| From: David Lewis (Parts of Classes [1991], Pref) | |
| A reaction: This is a gloriously bold proposal which I immediately like, because it cuts out the baffling empty set (which many people think 'exists'!), and gets mathematics back to being about the real world of entities (as the Greeks thought). |
| 15500 | Classes divide into subclasses in many ways, but into members in only one way [Lewis] |
| Full Idea: A class divides exhaustively into subclasses in many different ways; whereas a class divides exhaustively into members in only one way. | |
| From: David Lewis (Parts of Classes [1991], 1.2) |
| 15499 | A subclass of a subclass is itself a subclass; a member of a member is not in general a member [Lewis] |
| Full Idea: Just as a part of a part is itself a part, so a subclass of a subclass is itself a subclass; whereas a member of a member is not in general a member. | |
| From: David Lewis (Parts of Classes [1991], 1.2) | |
| A reaction: Lewis is showing the mereological character of sets, but this is a key distinction in basic set theory. When the members of members are themselves members, the set is said to be 'transitive'. |
| 15503 | We needn't accept this speck of nothingness, this black hole in the fabric of Reality! [Lewis] |
| Full Idea: Must we accept the null set as a most extraordinary individual, a little speck of sheer nothingness, a sort of black hole in the fabric of Reality itself? Not really. | |
| From: David Lewis (Parts of Classes [1991], 1.4) | |
| A reaction: We can only dream of reaching the level of confidence that Lewis reached, to make such beautiful fun of a highly counterintuitive idea that is rooted in the modern techniques of philosophy. |
| 15498 | We can accept the null set, but there is no null class of anything [Lewis] |
| Full Idea: There is no such class as the null class. I don't mind calling some memberless thing - some individual - the null 'set'. But that doesn't make it a memberless class. | |
| From: David Lewis (Parts of Classes [1991], 1.2) | |
| A reaction: The point is that set theory is a formal system which can do what it likes, but classes are classes 'of' things. Everyone assumes that sets are classes, reserving 'proper classes' for the tricky cases up at the far end. |
| 15502 | There are four main reasons for asserting that there is an empty set [Lewis] |
| Full Idea: The null set is a denotation of last resort for class-terms that fail to denote classes, an intersection of x and y where they have no members in common, the class of all self-members, and the real numbers such that x^2+1=0. This is all mere convenience. | |
| From: David Lewis (Parts of Classes [1991], 1.4) | |
| A reaction: A helpful catalogue of main motivations for the existence of the null set in set theory. Lewis aims to undermine these reasons, and dispense with the wretched thing. |
| 15506 | If we don't understand the singleton, then we don't understand classes [Lewis] |
| Full Idea: Our utter ignorance about the nature of the singletons amounts to sheer ignorance about the nature of classes generally. | |
| From: David Lewis (Parts of Classes [1991], 2.1) |
| 15497 | We can replace the membership relation with the member-singleton relation (plus mereology) [Lewis] |
| Full Idea: Given the theory of part and whole, the member-singleton relation may replace membership generally as the primitive notion of set theory. | |
| From: David Lewis (Parts of Classes [1991], Pref) | |
| A reaction: An obvious question is to ask what the member-singleton relation is if it isn't membership. |
| 15511 | If singleton membership is external, why is an object a member of one rather than another? [Lewis] |
| Full Idea: Suppose the relation of member to singleton is external. Why must Possum be a member of one singleton rather than another? Why isn't it contingent which singleton is his? | |
| From: David Lewis (Parts of Classes [1991], 2.2) | |
| A reaction: He cites Van Inwagen for raising this question, and answers it in terms of counterparts. So is the relation internal or external? I think of sets as pairs of curly brackets, not existing entities, so the question doesn't bother me. |
| 15513 | Maybe singletons have a structure, of a thing and a lasso? [Lewis] |
| Full Idea: Maybe the singleton of something x is not an atom, but consists of x plus a lasso. That gives a singleton an internal structure. ...But what do we know of the nature of the lasso, or how it fits? We are no better off. | |
| From: David Lewis (Parts of Classes [1991], 2.5) | |
| A reaction: [second bit on p.45] |
| 15507 | Set theory has some unofficial axioms, generalisations about how to understand it [Lewis] |
| Full Idea: Set theory has its unofficial axioms, traditional remarks about the nature of classes. They are never argued, but are passed heedlessly from one author to another. One of these says that the classes are nowhere: they are outside space and time. | |
| From: David Lewis (Parts of Classes [1991], 2.1) | |
| A reaction: Why don't the people who write formal books on set theory ever say things like this? |
| 10191 | Set theory reduces to a mereological theory with singletons as the only atoms [Lewis, by MacBride] |
| Full Idea: Lewis has shown that set theory may be reduced to a mereological theory in which singletons are the only atoms. | |
| From: report of David Lewis (Parts of Classes [1991]) by Fraser MacBride - Review of Chihara's 'Structural Acc of Maths' p.80 | |
| A reaction: Presumably the axiom of extensionality, that a set is no more than its members, translates into unrestricted composition, that any parts will make an object. Difficult territory, but I suspect that this is of great importance in metaphysics. |
| 15508 | If singletons are where their members are, then so are all sets [Lewis] |
| Full Idea: If every singleton was where its member was, then, in general, classes would be where there members were. | |
| From: David Lewis (Parts of Classes [1991], 2.1) | |
| A reaction: There seems to be a big dislocation of understanding of the nature of sets, between 'pure' set theory, and set theory with ur-elements. I take the pure to be just an 'abstraction' from the more located one. The empty set has a puzzling location. |
| 15514 | A huge part of Reality is only accepted as existing if you have accepted set theory [Lewis] |
| Full Idea: The preponderant part of Reality must consist of unfamiliar, unobserved things, whose existence would have gone unsuspected but for our acceptance of set theory. | |
| From: David Lewis (Parts of Classes [1991], 2.6) | |
| A reaction: He is referring to the enormous sets at the far end of set theory, of a size that had never been hitherto conceived. Excellent. Daft to believe in something entirely because you have accepted set theory, with no other basis. |
| 15523 | Set theory isn't innocent; it generates infinities from a single thing; but mathematics needs it [Lewis] |
| Full Idea: Set theory is not innocent. Its trouble is that when we have one thing, then somehow we have another wholly distinct thing, the singleton. And another, and another....ad infinitum. But that's the price for mathematical power. Pay it. | |
| From: David Lewis (Parts of Classes [1991], 3.6) |
| 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. |
| 15525 | Plural quantification lacks a complete axiom system [Lewis] |
| Full Idea: There is an irremediable lack of a complete axiom system for plural quantification. | |
| From: David Lewis (Parts of Classes [1991], 4.7) |
| 15518 | I like plural quantification, but am not convinced of its connection with second-order logic [Lewis] |
| Full Idea: I agree fully with Boolos on substantive questions about plural quantification, though I would make less than he does of the connection with second-order logic. | |
| From: David Lewis (Parts of Classes [1991], 3.2 n2) | |
| A reaction: Deep matters, but my inclination is to agree with Lewis, as I have never been able to see why talk of plural quantification led straight on to second-order logic. A plural is just some objects, not some higher-order entity. |
| 15524 | Zermelo's model of arithmetic is distinctive because it rests on a primitive of set theory [Lewis] |
| Full Idea: What sets Zermelo's modelling of arithmetic apart from von Neumann's and all the rest is that he identifies the primitive of arithmetic with an appropriately primitive notion of set theory. | |
| From: David Lewis (Parts of Classes [1991], 4.6) | |
| A reaction: Zermelo's model is just endlessly nested empty sets, which is a very simple structure. I gather that connoisseurs seem to prefer von Neumann's model (where each number contains its predecessor number). |
| 15517 | Giving up classes means giving up successful mathematics because of dubious philosophy [Lewis] |
| Full Idea: Renouncing classes means rejecting mathematics. That will not do. Mathematics is an established, going concern. Philosophy is as shaky as can be. | |
| From: David Lewis (Parts of Classes [1991], 2.8) | |
| A reaction: This culminates in his famous 'Who's going to tell the mathematicians? Not me!'. He has just given four examples of mathematics that seems to entirely depend on classes. This idea sounds like G.E. Moore's common sense against scepticism. |
| 15515 | To be a structuralist, you quantify over relations [Lewis] |
| Full Idea: To be a structuralist, you quantify over relations. | |
| From: David Lewis (Parts of Classes [1991], 2.6) |
| 15520 | Existence doesn't come in degrees; once asserted, it can't then be qualified [Lewis] |
| Full Idea: Existence cannot be a matter of degree. If you say there is something that exists to a diminished degree, once you've said 'there is' your game is up. | |
| From: David Lewis (Parts of Classes [1991], 3.5) | |
| A reaction: You might have thought that this was so obvious as to be not worth saying, but as far as I can see it is a minority view in contemporary philosophy. It was Quine's view, and it is mine. |
| 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. |
| 15501 | We have no idea of a third sort of thing, that isn't an individual, a class, or their mixture [Lewis] |
| Full Idea: As yet we have no idea of any third sort of thing that is neither individual nor class nor mixture of the two. | |
| From: David Lewis (Parts of Classes [1991], 1.2) | |
| A reaction: You can see that Lewis was a pupil of Quine. I quote this to show how little impression 'stuff' makes on the modern radar. His defence is that stuff may not be a 'thing', but then he seems to think that 'things' exhaust reality (top p.8 and 9). |
| 15504 | Atomless gunk is an individual whose parts all have further proper parts [Lewis] |
| Full Idea: A blob can represent atomless gunk: an individual whose parts all have further proper parts. | |
| From: David Lewis (Parts of Classes [1991], 1.8) | |
| A reaction: This is not the same as 'stuff', since gunk is a precise fusion of all those parts, whereas there is no such precision about stuff. Stuff is neutral as to whether it has atoms, or is endlessly divisible. My love of stuff grows. Laycock is a hero. |
| 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 |
| 15516 | A property is any class of possibilia [Lewis] |
| Full Idea: A property is any class of possibilia. | |
| From: David Lewis (Parts of Classes [1991], 2.7) |
| 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. |
| 14748 | The many are many and the one is one, so they can't be identical [Lewis] |
| Full Idea: What is true of the many is not exactly what is true of the one. After all they are many while it is one. The number of the many is six, whereas the number of the fusion is one. The singletons of the many are distinct from the singleton of the one. | |
| From: David Lewis (Parts of Classes [1991], 3.6) | |
| A reaction: I wouldn't take this objection to be conclusive. 'Some pebbles' seem to be many, but a 'handful of pebbles' seem to be one, where the physical situation might be identical. If they are not identical, then the non-identity is purely conceptual. |
| 6129 | Lewis affirms 'composition as identity' - that an object is no more than its parts [Lewis, by Merricks] |
| Full Idea: Lewis says that the parts of a thing are identical with the whole they compose, calling his view 'composition as identity', which is the claim that a physical object is 'nothing over and above its parts'. | |
| From: report of David Lewis (Parts of Classes [1991], p.84-7) by Trenton Merricks - Objects and Persons §I.IV | |
| A reaction: The ontological economy of this view is obviously attractive, but I don't agree with it. You certainly can't say that all identity consists entirely of composition by parts, because the parts need identity to get the view off the ground. |
| 15512 | In mereology no two things consist of the same atoms [Lewis] |
| Full Idea: It is a principle of mereology that no two things consist of exactly the same atoms. | |
| From: David Lewis (Parts of Classes [1991], 2.3) | |
| A reaction: The problem with this is screamingly obvious - that the same atoms might differ in structure. Lewis did refer to this problem, but seems to try to wriggle out of it, in Idea 15444. |
| 15519 | Trout-turkeys exist, despite lacking cohesion, natural joints and united causal power [Lewis] |
| Full Idea: A trout-turkey is inhomogeneous, disconnected, not in contrast with its surroundings. It is not cohesive, not causally integrated, not a causal unit in its impact on the rest of the world. It is not carved at the joints. That doesn't affect its existence. | |
| From: David Lewis (Parts of Classes [1991], 3.5) | |
| A reaction: A nice pre-emptive strike against all the reasons why anyone might think more is needed for unity than a mereological fusion. |
| 15521 | Given cats, a fusion of cats adds nothing further to reality [Lewis] |
| Full Idea: Given a prior commitment to cats, a commitment to cat-fusions is not a further commitment. The fusion is nothing over and above the cats that compose it. It just is them. They just are it. Together or separately, the cats are the same portion of Reality. | |
| From: David Lewis (Parts of Classes [1991], 3.6) | |
| A reaction: The two extremes of ontology are that there are no objects, or that every combination is an object. Until reading this I thought Lewis was in the second camp, but this sounds like object-nihilism, as in Van Inwagen and Merricks. |
| 15522 | The one has different truths from the many; it is one rather than many, one rather than six [Lewis] |
| Full Idea: What's true of the many is not exactly what's true of the one. After all they are many while it is one. The number of the many is six, whereas the number of the fusion is one. | |
| From: David Lewis (Parts of Classes [1991], 3.6) | |
| A reaction: Together with Idea 15521, this nicely illustrates the gulf between commitment to ontology and commitment to truths. The truths about a fusion change, while its ontology remains the same. Possibly this is the key to all of metaphysics. |
| 14244 | Lewis only uses fusions to create unities, but fusions notoriously flatten our distinctions [Oliver/Smiley on Lewis] |
| Full Idea: Lewis employs mereological fusion as his sole method of making one thing out of many, and fusion is notorious for the way it flattens out and thereby obliterates distinctions. | |
| From: comment on David Lewis (Parts of Classes [1991]) by Oliver,A/Smiley,T - What are Sets and What are they For? 3.1 | |
| A reaction: I take this to be a key point in the discussion of mereology in ontological contexts. As a defender of intrinsic structural essences, I have no use for mereological fusions, and look for a quite different identity for 'wholes'. |
| 10660 | A commitment to cat-fusions is not a further commitment; it is them and they are it [Lewis] |
| Full Idea: Given a prior commitment to cats, a commitment to cat-fusions is not a further commitment. The fusion is nothing over and above the cats that compose it. It just is them. They just are it. | |
| From: David Lewis (Parts of Classes [1991], p.81), quoted by Achille Varzi - Mereology 4.3 | |
| A reaction: I take this to make Lewis a nominalist, saying the same thing that Goodman said about Utah in Idea 10657. Any commitment to cat-fusions being more than the cats, or Utah being more than its counties, strikes me as crazy. |
| 10566 | Lewis prefers giving up singletons to giving up sums [Lewis, by Fine,K] |
| Full Idea: In the face of the conflict between mereology and set theory, Lewis has advocated giving up the existence of singletons rather than sums. | |
| From: report of David Lewis (Parts of Classes [1991]) by Kit Fine - Replies on 'Limits of Abstraction' 1 |
| 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? |
| 15509 | Some say qualities are parts of things - as repeatable universals, or as particulars [Lewis] |
| Full Idea: Some philosophers propose that things have their qualities by having them as parts, either as repeatable universals (Goodman), or as particulars (Donald Williams). | |
| From: David Lewis (Parts of Classes [1991], 2.1 n2) | |
| A reaction: He refers to 'qualities' rather than 'properties', presumably because this view makes them all intrinsic to the object. Is being 'handsome' a part of a person? |
| 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. |
| 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? |
| 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. |
| 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. |
| 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. |
| 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. |
| 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. |
| 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. |
| 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? |
| 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? |
| 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. |
| 16697 | Time is independent of motion, because God could stop everything for a short or long time [Crathorn, by Pasnau] |
| Full Idea: Suppose God annihilates everything, and then creates something new. The vacant interval could last a shorter or longer time, so there are facts about time independent of facts about motion. | |
| From: report of William Crathorn (Sentences [1335], I.16, concl.2) by Robert Pasnau - Metaphysical Themes 1274-1671 18.2 | |
| A reaction: Not very persuasive if God is in some way 'timeless'. Crathorn would have loved Shoemaker's argument, where motionless time is the best explanation, rather than a possible explanation. |
| 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 |
| 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. |