Chrysippus's Determinism

342, 392). This idea would better explain some of the early Stoic's metaphors, such as the dog which is tied to a cart which has no choice but to follow the cart. It is only up to the dog to follow happily or be dragged (Long & Sedley, p. 386).
             Chrysippus seems to be committed to this view that fate consists of these inescapable landmarks, but also to the much stronger view that everything is predetermined from the beginning of the world cycle. This appears to come from his view on everlasting recurrence, where very world cycle that comes to conflagration will thereby result in the same world recurring in exact detail again. Long and Sedley make this extraction in their commentary at 343 by connecting Chrysippus's comments on the everlasting recurrence and his view of causality. But it is also stated by Chrysippus against the "Lazy Argument " where he states that some events are simple and some complex. The simple events would be equivalent to Zeno's idea of fate being the fixed, inescapable landmarks in one life, such as one's death. The complex events are those that are determined by more than one source, such as fate determining a child being born to a woman. This is incomplete in his view because it cannot simply be fate that a child would be born but that the women, but that fate would determine the parents have sex to fate the birth of the child (Long & Sedley, p. 339).
             The distinction between simple and complex events is a weak argument because it ignores the other causes that would constitute the simple events. Chrysippus argues that Socrates's death is a simply event, and this would be consistent with Zeno's doctrine that fate is simply the inescapable landmarks in a person's life. But this would not be any different from the complex events since Socrates's death was dependent on Senate. Even if they argue that the Senate was not necessary in the outcome of Socrates's death, something still would be.