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Chrysippus's Determinism


And this would be the same for the birth of a child, which Chrysippus's complex event. Though there are still variables for saying that a child is fated to be born to a woman, such as sex being fated to bring about the result, it is equivalent to the death of Socrates since something had to be fated to bring about the death of Socrates.
             Zeno's view of fate does not seem to give us the problems of moral responsiblity that Chrysippus's determinism does. Zeno is noted for saying, in response to a slave who said "I was fated to steal " in objection to being flogged, "and to be flogged " (Long & Sedley, p. 389). This can be seen more as a looser view of determinism and more of a stricter view of fatalism. Zeno's doctrine would suggest more that the events in one's life are a product of fate and it is simply up to the individual to go along with it willingly or be dragged along anyway, like the dog and cart metaphor.
             Chrysippus's determinism is based more in the breakdown of causes and does not adhere so strictly to Zeno's view of fate. Chrysippus rejects the idea of necessity of fate, while at the same time arguing for fate. If fate were to necessitate a cause, then then Chrysippus would have to agree that it is unjust to give someone praise or blame for their actions. For if fate necessitates a cause, it would imply that our actions are completely determined by external causes. This is because fate would then have to be the external cause for our actions, rather than our actions coming about from within us. And if our actions, or impulses, were caused by externals, then it would also mean that assent would be from external causes, since the Stoics believe that impulses must come from asset (Long & Sedley, p. 317). Therefore, if our actions and assent are caused by something external, they are not within our power and we should not be held morally responsible for those actions (Long & Sedley, p.


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