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separated again. The second type was a fusion, whereby a new substance is created leading to the loss of the properties of the individual components, this roughly corresponds to the modern concept of a chemical change. The third type was a commingling, or total blending: there is complete interpenetration of the components down to the infinitesimal, but each component maintains its own properties. In this third type of mixture a new substance is created, but since it still has the qualities of the two original substances, it is possible to extract them again. In the words of
Chrysippus: "there is nothing to prevent one drop of wine from mixing with the whole ocean". Ancient critics often regarded this type of mixing as paradoxical since it apparently implied that each constituent substance be the receptacle of each other. However to the Stoics, the
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nor bad. Such events are not unimportant, but they only have value in as far as they contribute to a life according to Nature. As reasoning creatures, humans have a share in Nature's rationality. The good for a human is to be fully rational, behaving as Nature does to maintain the natural order. This means to know the logic of the good, to understand the rational explanation of the universe, and the nature and possibilities of being human. The only evil for a human is to behave irrationally—to fail to act upon reason—such a person is insane.
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which has the power to act or be acted upon," and for the Stoics this meant that all action proceeds by bodily contact; every form of causation is reduced to the efficient cause, which implies the communication of motion from one body to another. Only Body exists. The Stoics did recognise the presence of incorporeal things such as void, place and time, but although real they could not exist and were said to "subsist". Stoicism was thus fully materialistic; the answers to
777:. After death the disembodied soul can only maintain its separate existence, even for a limited time, by mounting to that region of the universe which is akin to its nature. It was a moot point whether all souls so survive, as Cleanthes thought, or the souls of the wise and good alone, which was the opinion of Chrysippus; in any case, sooner or later individual souls are merged in the soul of the universe, from which they originated.
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494:—the divine element is immersed in nature itself. God orders the world for the good, and every element of the world contains a portion of the divine element that accounts for its behaviour. The reason of things—that which accounts for them—is not some external end to which they are tending; it is something acting within them, "a spirit deeply interfused," germinating and developing from within.
31:
529:. However instead of a single chain of causal events, there is instead a many-dimensional network of events interacting within the framework of fate. Out of this swarm of causes, the course of events is fully realised. Humans appear to have free will because personal actions participate in the determined chain of events independently of external conditions. This "
806:, so that its base covers the object seen. A presentation is conveyed, by an air-current, from the sense organ, here the eye, to the mind, i.e. the soul's "ruling part." The presentation, besides attesting its own existence, gives further information of its object—such as colour or size. Zeno and Cleanthes compared this presentation to the impression which a
91:, life, and human rationality. The cosmos proceeds from an original state in utmost heat, and, in the cooling and separation that occurs, all things appear which are only different and stages in the change of primitive being. Eventually though, the world will be reabsorbed into the primary substance, to be consumed in a general conflagration (
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dialogue (245e–249d) had argued that since qualities such as virtue and vice cannot be 'touched', they must be something very different from ordinary bodies. The Stoics' answer to this dilemma was to assert that everything, including wisdom, justice, etc., are bodies. Plato had defined being as "that
564:, for the most part unobserved, the meaning of only a few having become known to humanity. To those who argued that divination was superfluous as all events are foreordained, he replied that both divination and our behaviour under the warnings which it affords are included in the chain of causation.
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To fully characterize the physical world, the Stoics developed a theory of mixing in which they recognised three types of mixture. The first type was a purely mechanical mixture such as mixing barley and wheat grains together: the individual components maintain their own properties, and they can be
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None of the events which occur by Nature are inherently bad; but nor are they intrinsically 'good' even though they have been caused by a good agent. The natural patterning of the world—life, death, sickness, health, etc.—is made up of morally indifferent events which in themselves are neither good
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philosophy. The cosmos is active, life-giving, rational and creative. It is a single cohesive unit, a self-supporting entity containing within it all that it needs, and all parts depending on mutual exchange with each other. Different parts of this unified structure are able to interact and have an
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into their philosophy. Not only was the primitive substance God, the one supreme being, but divinity could be ascribed to the manifestations—to the heavenly bodies, to the forces of nature, even to deified persons; and thus the world was peopled with divine agencies. Prayer is of apparently little
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of the Stoics is the primitive substance which existed before the cosmos. It is the everlasting presupposition of particular things; the totality of all existence; out of it the whole of nature proceeds, eventually to be consumed by it. It is the creative force (God) which develops and shapes the
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is not so much a catastrophic event, but rather the period of the cosmic cycle when the preponderance of the fiery element once again reaches its maximum. All matter is consumed becoming completely fiery and wholly soul-like. God, at this point, can be regarded as completely existing in itself.
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The process of differentiation is not eternal; it continues only until the time of the restoration of all things. For the cosmos will in turn decay, and the tension which has been relaxed will again be tightened. Things will gradually resolve into elements, and the elements into the primary
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as being finite with the Earth at the centre and the moon, sun, planets, and fixed stars surrounding it. Similarly, they rejected the possibility of any void (i.e. vacuum) within the cosmos since that would destroy the coherence of the universe and the sympathy of its parts. However, unlike
346:, an expansive and dispersive tendency. Motion backwards and forwards once set up cools the glowing mass of fiery vapour and weakens the tension. Thus follows the first differentiation of primitive substance—the separation of force from matter, the emanation of the world from God. The
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from the solidification of air. At every stage the degree of tension is slackened, and the resulting element approaches more and more to "inert" matter. But, just as one element does not wholly transform into another (e.g. only a part of air is transmuted into water or earth), so the
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Some historians prefer to describe Stoic doctrine as "corporealism" rather than "materialism". One objection to the materialism label relates to a narrow 17th/18th-century conception of materialism whereby things must be "explained by the movements and combination of passive matter"
448:'s theories of the universe, combined with a more practical lifestyle practiced by the Roman people, caused the later Stoics to focus their main effort on their own social well-being on earth, not on the cosmos. A prime example are the Stoic-influenced writings of the Roman Emperor
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is possible; here the Stoics agreed with the
Epicureans. It is necessary, therefore, that assent should not be given indiscriminately; we must determine a criterion of truth, a special formal test whereby reason may recognize the merely plausible and hold fast the true.
283:, from this perspective, is not a special substance intermingled with passive matter, but rather it could be said that the material world has pneumatic qualities. The diversity of the world is explained through the transformations and products of this eternal principle.
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As to the relation between the active and the passive principles there was no clear difference. Although the Stoics talked about the active and passive as two separate types of body, it is likely they saw them as merely two aspects of the single material cosmos.
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as a transmission of the perceived quality of an object, by means of the sense organ, into the percipient's mind. The quality transmitted appears as a disturbance or impression upon the corporeal surface of that "thinking thing," the soul. In the example of
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can calmly insist that, if man and God are not on perfect equality, the superiority rests rather on our side. What God is for the world, the soul is for humans. The cosmos is a single whole, its variety being referred to varying stages of condensation in
354:, now proceeds upon its creative task. The cycle of its transformations and successive condensations constitutes the life of the cosmos. The cosmos and all its parts are only different embodiments and stages in the change of primitive being which
429:, any succeeding world is likely to be identical to the previous one. Thus in the same way that the cosmos occupies a finite space in an infinite void, so it can be understood to occupy a finite period in an infinite span of time.
814:, while Chrysippus determined it more vaguely as a hidden modification or mode of mind. But the mind is no mere passive recipient of impressions: the mind assents or dissents. The contents of experience are not all true or valid:
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was assent; the clenched fist was "simple apprehension," the mental grasp of an object; knowledge was the clenched fist tightly held in the other hand. But this criterion was open to the persistent attacks of
Epicureans and
746:. From the unity of soul it follows that all mental processes—sensation, assent, impulse—proceed from reason, the ruling part; the one rational soul alone has sensations, assents to judgments, is impelled towards objects of
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is corporeal, else it would have no real existence, would be incapable of extension in three dimensions (i.e. to diffuse all over the body), incapable of holding the body together, herein presenting a sharp contrast to the
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itself does not wholly transform into the elements. From the elements the one substance is transformed into the multitude of individual things in the orderly cosmos, which is itself a living thing or being, and the
735:. So, too, the human soul must possess absolute simplicity, its varying functions being conditioned by the degrees of its tension. There are no separate "parts" of the soul, as previous thinkers imagined.
271:). A thing is no longer, as Plato maintained, hot or hard or bright by partaking in abstract heat or hardness or brightness, but by containing within its own substance the material of these
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which holds it together and protects it and the surrounding void cannot affect it. The cosmos can, however, vary in volume, allowing it to expand and contract in volume through its cycles.
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bodies which are "constituted by the presence with one another of both principles, and by the effects of one principle on the other". The active and passive principles are bodies but not
112: which permeates the cosmos. The human soul is a physical unity of reason and mind. The good for a human is thus to be fully rational, behaving as Nature does in the natural order.
151:). Thus they identified the universe with God, and the diversity of the world is explained through the transformations and products of God as the rational principle of the cosmos.
835:, who made clear (1) that reason is dependent upon, if not derived from, sense, and (2) that the utterances of reason lack consistency. Chrysippus, therefore, did much to develop
425:), reproducing the previous world, and so on forever. Therefore, the same events play out again repeated endlessly. Since the cosmos always unfolds according to the best possible
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120:
In pursuing their physics the Stoics wanted to create a picture of the world which would be completely coherent. Stoic physics can be described in terms of (a)
501:. Only God or Nature is good, and Nature is perfectly rational. It is an organic unity and completely ordered. The goodness of Nature manifests in the way it
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help in a rationally ordered cosmos, and surviving examples of Stoic prayers appear similar to self-meditation rather than appeals for divine intervention.
2127:
525:) for everything in nature. Because of the Stoics' commitment to the unity and cohesion of the cosmos and its all-encompassing reason, they fully embraced
222:). In their earlier writings the Stoics characterised the rational principle as a creative fire, but later accounts stress the idea of breath, or
925:, p. 68). A second objection refers to a Stoic distinction between mere bodies (which extend in three dimensions and offer resistance), and
758:, although ready prepared to receive writing. The source of knowledge is experience and discursive thought, which manipulates the materials of
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just as much as it thinks or reasons. Not that all these powers at once reach full maturity. The soul at first is empty of content; in the
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and portents, Chrysippus explained, are the natural symptoms of certain occurrences. There must be countless indications of the course of
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Just as a relaxation in tension brings about the dissolution of the universe; so in the body, a relaxation of tension, accounts for
210:: everything which exists is capable of acting and being acted upon. The active principle is God acting as the rational principle (
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and the cosmos are absolutely identical; but even then tension, the essential attribute of matter, is at work. In the primitive
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952:(as a "vital breath") was prominent in the Hellenistic medical schools. Its precise relationship to the "creative fire" (
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is everywhere coextensive with matter, pervading and permeating it, and, together with it, occupying and filling space.
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145:). The Stoics explained everything from natural events to human conduct as manifestations of an all-pervading reason (
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view which allowed humans freedom and responsibility within the causal network of fate. Humans are part of the
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A certain warmth, akin to the vital heat of organic being, seems to be found in inorganic nature: vapours from the
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698:. Humans have souls because the universe has a soul, and human rationality is the same as God's rationality. The
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458:, he chooses to discuss how one should act and live their life, rather than speculate on cosmological theories.
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444:, and others either rejected Ekpyrosis or had differing opinions regarding its degree. A strong acceptance of
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Ekpyrosis itself however, was not a universally accepted theory by all Stoics. Other prominent stoics such as
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substance, to be consumed in a general conflagration when once more the world will be absorbed in God. This
366:
548:, and the Stoics attempted to reconcile it with their own rational doctrine of strict causation. Since the
2287:
1442:
Mannsfeld, Jaap (September 1983). "Resurrection Added: The
Interpretatio Christiana of a Stoic Doctrine".
1422:
The extent to which Stoics discussed and disagreed regarding
Ekpyrosis is largely attributed to works of
533:" allows humans to be responsible for their own actions, alleviating the apparent arbitrariness of fate.
81:) of God which pervades all things. The active substance of the world is characterized as a 'breath', or
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The earlier Stoics made right reason the standard of truth. Zeno compared sensation to the outstretched
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not yet utterly slackened and cold. They appealed also to the speed and expansion of gaseous bodies, to
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was a combination of elemental fire and air (these two elements being "active"). But in Stoic writings
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Aristotle, the Stoics saw the cosmos as an island embedded in an infinite void. The cosmos has its own
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dwelling in inorganic bodies holds bodies together (whether animate or inanimate) providing cohesion (
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to arrange things in the most rational way. For the Stoics this is therefore the most reasonable, the
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2364:
2233:
White, Michael J. (2003), "Stoic
Natural Philosophy (Physics and Cosmology)", in Inwood, Brad (ed.),
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god, one which is rational and creative, and which is the basis of everything which exists. Nothing
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2339:
2334:
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Gourinat, Jean-Baptiste (2009). "The Stoics on Matter and Prime Matter". In Salles, Ricardo (ed.).
486:, as the ruler and upholder, and at the same time the law, of the universe. The Stoic God is not a
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which allows for the cohesion of matter and permits contact between all parts of the cosmos. The
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exists. The nature of the world is one of unceasing change, driven by the active part or reason (
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it has not developed beyond the nutritive principle of a plant; at birth the "ruling part" is a
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tenet that it is the body which confines and shelters the atoms of soul. This corporeal soul is
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Every character and property of a particular thing is determined solely by the tension in it of
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is like a force, a continuous field interpenetrating matter and spreading through all of space.
182:
are to be sought in physics; particularly the problem of the causes of things for which Plato's
2077:
Frede, Michael (1999). "On the Stoic
Conception of the Good". In Ierodiakonou, Katerina (ed.).
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pervades the whole universe, this allows human souls to be influenced by divine souls.
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247:. In the Stoic system material substance has a continuous structure, held together by
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Cooper, John M. (2009). "Chrysippus on
Physical Elements". In Salles, Ricardo (ed.).
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is manifested in the highest degree of purity and intensity as an emanation from the
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105:
2173:. Ancient Philosophies (1st ed.). New York and London: Routledge. p. 151.
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403:"Ekpyrosis" and "Ekpyrotic" redirect here. For the modern cosmological theory, see
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had placed the form and movement of matter in the chance movements of primitive
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593:, though present in all things, varies indefinitely in quantity and intensity.
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Jacquette, Dale (1995-12-01). "Zeno of Citium on the divinity of the cosmos".
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628:) to living things. This is the highest level in which it is found in plants.
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2131:. Vol. 25 (11th ed.). Cambridge University Press. pp. 942–951.
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365:, the fire which we know, which burns and destroys; and this condenses into
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In Stoic physics, the Earth and the universe are all part of a single whole.
228:, as the active substance. The cosmos is thus filled with an all-pervading
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ed. J. Rist (Berkeley: University of
California Press, 1978): pp. 183–184
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In Stoic physics, the universe begins and ends in a divine artisan-fire.
255:) as the essential attribute of body. This tension is a property of the
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Frede, Dorothea (2003), "Stoic
Determinism", in Inwood, Brad (ed.),
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A dualistic feature of the Stoic system are the two principles, the
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currents combining give objects their stable, physical properties (
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behaves much like the active principle, and it seems they adopted
956:) of the early Stoics is unclear. Some ancient sources state that
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which they used to explain the natural processes at work in the
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Algra, Keimpe (2003), "Stoic Theology", in Inwood, Brad (ed.),
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To the Stoics nothing passes unexplained; there is a reason (
639:) to all animals, providing them with sensation and impulse.
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omniscient being standing outside nature, but rather it is
802:, a conical pencil of rays diverges from the pupil of the
216:), and which has a higher status than the passive matter (
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Since the world operates through reason, all things are
722:, and ruling principle; in virtue of its divine origin
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The Stoics often identified the universe and God with
2025:. Museum Tusculanum Press. University of Copenhagen.
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which is in a continual state of motion. The various
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762:. Our ideas are copied from stored-up sensations.
497:In one sense the Stoics believed that this is the
726:can say to Zeus, "We too are thy offspring," and
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474:The Stoics attempted to incorporate traditional
2188:Long, A. A. (1996), "Heraclitus and Stoicism",
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419:In due order a new cycle of the cosmos begins (
369:; a further step in the downward path produces
259:, and physical bodies are held together by the
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350:which, in virtue of its tension, slumbered in
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921:it is "not materialism in the strict sense" (
702:that is soul pervades the entire human body.
163:had asked whether abstract qualities such as
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299:Like Aristotle, the Stoics conceived of the
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470:Zeno of Citium, founder of the Stoic school
97:), out of which a new cycle begins again.
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2004:The Stoic Life: Emotions, Duties, and Fate
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968:as a straight swap for the creative fire.
646:in its highest form as the rational soul (
2023:An Essay on the Unity of Stoic Philosophy
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275:currents in various degrees of tension.
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1446:. 37, No. 3 (Sep., 1983) (3): 218–233.
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670:, were claimed as the last remnant of
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1986:The Cambridge Companion to the Stoics
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358:had called "a progress up and down".
342:and tension, within which there is a
7:
2668:Theories in ancient Greek philosophy
2171:The Philosophy of Early Christianity
1096:
987:
597:In the lowest degree of tension the
2256:The Stoics: Epicureans and Sceptics
194:" had been put forth as solutions.
2192:, University of California Press,
1464:M. Lapidge, "Stoic Cosmology," in
742:is intimately connected the Stoic
631:In a higher degree of tension the
620:In the next degree of tension the
327:). God is everything that exists.
25:
2167:"Free will and divine providence"
917:, p. 48). Since Stoicism is
361:Out of it is separated elemental
2258:, Longmans, Green, and Company,
849:
2165:Karamanolis, George E. (2013).
387:pervading it, and conditioning
159:Philosophers since the time of
64:To the Stoics, the cosmos is a
2598:Meditations of Marcus Aurelius
2237:, Cambridge University Press,
2217:Ancient Philosophies: Stoicism
2063:, Cambridge University Press,
1988:, Cambridge University Press,
943:
933:bodies under this definition (
907:
391:and growth everywhere, is its
1:
826:, flat and open; bending the
2021:Christensen, Johnny (2012).
544:was an essential element of
2605:Stoicorum Veterum Fragmenta
2115:Hicks, Robert Drew (1911).
2100:. Oxford University Press.
2081:. Oxford University Press.
2044:. Oxford University Press.
2006:. Oxford University Press.
1429:Stoicorum Veterum Fragmenta
642:In humans can be found the
624:provides nature or growth (
499:best of all possible worlds
330:In the original state, the
104:. But the Stoics adopted a
2689:
2206:Sambursky, Samuel (1959),
2150:10.1177/000842989502400402
2098:God and Cosmos in Stoicism
2079:Topics in Stoic Philosophy
2042:God and Cosmos in Stoicism
1933:Diogenes Laërtius, vii. 54
690:In the rational creatures
509:, of all possible worlds.
402:
141:affinity with each other (
617:as a retaining principle.
338:there resides the utmost
2591:Enchiridion of Epictetus
2584:Discourses of Epictetus
2128:Encyclopædia Britannica
1452:10.1163/157007283X00089
605:). This is the type of
2390:Philosophical concepts
2215:Sellars, John (2006),
790:
471:
296:
35:
2658:Ancient Greek physics
2570:Seneca's Consolations
2208:Physics of the Stoics
2002:Brennan, Tad (2005).
793:The Stoics explained
788:
469:
294:
33:
1444:Vigiliae Christianae
128:, and (c) dynamism.
2558:Letters to Lucilius
2340:Antipater of Tarsus
2335:Diogenes of Babylon
744:theory of knowledge
2551:Paradoxa Stoicorum
1970:, pp. 134–136
1520:, pp. 201–202
1454:– via JSTOR.
1424:Hippolytus of Rome
1353:, pp. 107–108
1317:Heraclitus, DK B60
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789:Chrysippus of Soli
472:
452:(121–180). In his
405:Ekpyrotic universe
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43:natural philosophy
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857:Philosophy portal
323:universal order (
16:(Redirected from
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2627:Stoic Opposition
2615:Related articles
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2229:
2211:
2202:
2184:
2161:
2132:
2120:
2111:
2092:
2073:
2055:
2036:
2017:
1998:
1971:
1965:
1959:
1953:
1947:
1940:
1934:
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1896:
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1679:
1673:
1667:
1664:Christensen 2012
1661:
1655:
1649:
1643:
1637:
1631:
1625:
1616:
1610:
1601:
1598:Christensen 2012
1595:
1584:
1578:
1569:
1566:Christensen 2012
1563:
1557:
1551:
1545:
1539:
1533:
1530:Karamanolis 2013
1527:
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1498:
1492:
1486:
1469:
1462:
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1411:Christensen 2012
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1118:
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1111:, pp. 81–82
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1100:
1094:
1083:
1077:
1071:
1065:
1059:
1053:
1047:
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1029:
1016:
1010:
991:
985:
947:
911:
886:Stoic categories
859:
854:
853:
852:
531:soft-determinism
442:Boethus of Sidon
192:substantial form
49:philosophers of
21:
2688:
2687:
2683:
2682:
2681:
2679:
2678:
2677:
2643:
2642:
2641:
2636:
2610:
2565:Seneca's Essays
2526:
2466:
2434:
2384:
2375:Marcus Aurelius
2306:
2301:
2271:
2266:
2250:
2245:
2232:
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2200:
2187:
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2135:
2114:
2108:
2095:
2089:
2076:
2071:
2058:
2052:
2039:
2033:
2020:
2014:
2001:
1996:
1983:
1979:
1974:
1966:
1962:
1954:
1950:
1941:
1937:
1932:
1928:
1920:
1899:
1890:
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1796:
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1564:
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1552:
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1507:
1499:
1495:
1487:
1472:
1463:
1459:
1441:
1440:
1436:
1426:, found in the
1421:
1417:
1409:
1405:
1397:
1393:
1385:
1381:
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1325:
1321:
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1285:
1277:
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1258:
1250:
1243:
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1223:
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1179:
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1167:
1159:
1152:
1143:
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1127:
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1103:
1095:
1086:
1078:
1074:
1066:
1062:
1054:
1050:
1042:
1038:
1030:
1019:
1011:
994:
986:
979:
975:
970:
948:The concept of
942:
938:
937:, p. 100).
906:
900:
895:
855:
850:
848:
845:
783:
688:
635:produces soul (
583:
570:
539:
519:
464:
450:Marcus Aurelius
408:
401:
314:
289:
200:
184:theory of forms
157:
134:
118:
28:
23:
22:
15:
12:
11:
5:
2686:
2684:
2676:
2675:
2670:
2665:
2660:
2655:
2645:
2644:
2638:
2637:
2635:
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2609:
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2601:
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2418:
2411:
2403:
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2392:
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2383:
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2377:
2372:
2367:
2365:Musonius Rufus
2362:
2357:
2352:
2347:
2342:
2337:
2332:
2327:
2322:
2320:Zeno of Citium
2316:
2314:
2308:
2307:
2302:
2300:
2299:
2292:
2285:
2277:
2270:
2269:
2264:
2252:Zeller, Eduard
2248:
2243:
2230:
2225:
2212:
2203:
2198:
2185:
2179:
2162:
2144:(4): 415–431.
2133:
2123:Chisholm, Hugh
2118:"Stoics"
2112:
2106:
2093:
2087:
2074:
2069:
2056:
2050:
2037:
2031:
2018:
2012:
1999:
1994:
1980:
1978:
1975:
1973:
1972:
1960:
1948:
1935:
1926:
1897:
1884:
1872:
1851:
1814:
1810:Sambursky 1959
1802:
1790:
1778:
1774:Sambursky 1959
1763:
1759:Sambursky 1959
1746:
1742:Sambursky 1959
1734:
1722:
1718:Sambursky 1959
1707:
1703:Sambursky 1959
1692:
1680:
1668:
1656:
1644:
1632:
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1570:
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1505:
1493:
1470:
1457:
1434:
1415:
1403:
1391:
1379:
1367:
1355:
1351:Sambursky 1959
1343:
1339:Sambursky 1959
1331:
1319:
1310:
1306:Sambursky 1959
1298:
1294:Sambursky 1959
1283:
1279:Sambursky 1959
1271:
1256:
1252:Sambursky 1959
1241:
1229:
1192:
1188:Sambursky 1959
1177:
1165:
1150:
1137:
1125:
1113:
1101:
1084:
1080:Sambursky 1959
1072:
1068:Sambursky 1959
1060:
1056:Sambursky 1959
1048:
1036:
1017:
992:
976:
974:
971:
901:
899:
896:
894:
893:
888:
883:
878:
873:
871:Eternal return
868:
866:Block universe
862:
861:
860:
844:
841:
782:
779:
687:
684:
652:
651:
640:
629:
618:
582:
579:
569:
566:
546:Greek religion
538:
535:
518:
515:
463:
460:
438:Zeno of Tarsus
400:
397:
313:
310:
288:
285:
199:
196:
156:
153:
136:Stoicism is a
133:
130:
117:
116:Central tenets
114:
51:ancient Greece
41:refers to the
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
2685:
2674:
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2402:
2400:
2396:
2393:
2391:
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2318:
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2293:
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2257:
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2249:
2246:
2240:
2236:
2231:
2228:
2226:9781844650538
2222:
2218:
2213:
2209:
2204:
2201:
2195:
2191:
2190:Stoic Studies
2186:
2182:
2180:9781844655670
2176:
2172:
2168:
2163:
2159:
2155:
2151:
2147:
2143:
2139:
2134:
2130:
2129:
2124:
2119:
2113:
2109:
2107:9780199556144
2103:
2099:
2094:
2090:
2084:
2080:
2075:
2072:
2066:
2062:
2057:
2053:
2051:9780199556144
2047:
2043:
2038:
2034:
2032:9788763538985
2028:
2024:
2019:
2015:
2009:
2005:
2000:
1997:
1991:
1987:
1982:
1981:
1976:
1969:
1964:
1961:
1957:
1952:
1949:
1945:
1939:
1936:
1930:
1927:
1924:, p. 946
1923:
1918:
1916:
1914:
1912:
1910:
1908:
1906:
1904:
1902:
1898:
1895:, liii. 11–12
1894:
1888:
1885:
1882:, p. 106
1881:
1876:
1873:
1870:, p. 105
1869:
1864:
1862:
1860:
1858:
1856:
1852:
1849:, p. 945
1848:
1843:
1841:
1839:
1837:
1835:
1833:
1831:
1829:
1827:
1825:
1823:
1821:
1819:
1815:
1811:
1806:
1803:
1800:, p. 148
1799:
1794:
1791:
1787:
1782:
1779:
1775:
1770:
1768:
1764:
1760:
1755:
1753:
1751:
1747:
1743:
1738:
1735:
1732:, p. 144
1731:
1726:
1723:
1719:
1714:
1712:
1708:
1704:
1699:
1697:
1693:
1690:, p. 139
1689:
1684:
1681:
1677:
1672:
1669:
1665:
1660:
1657:
1654:, p. 238
1653:
1648:
1645:
1642:, p. 102
1641:
1636:
1633:
1629:
1624:
1622:
1618:
1615:, p. 239
1614:
1609:
1607:
1603:
1599:
1594:
1592:
1590:
1586:
1582:
1577:
1575:
1571:
1567:
1562:
1559:
1555:
1550:
1547:
1544:, p. 172
1543:
1538:
1535:
1532:, p. 151
1531:
1526:
1523:
1519:
1514:
1512:
1510:
1506:
1503:, p. 175
1502:
1497:
1494:
1491:, p. 947
1490:
1485:
1483:
1481:
1479:
1477:
1475:
1471:
1467:
1461:
1458:
1453:
1449:
1445:
1438:
1435:
1431:
1430:
1425:
1419:
1416:
1412:
1407:
1404:
1401:, p. 143
1400:
1395:
1392:
1388:
1383:
1380:
1377:, p. 142
1376:
1371:
1368:
1365:, p. 137
1364:
1359:
1356:
1352:
1347:
1344:
1341:, p. 106
1340:
1335:
1332:
1328:
1323:
1320:
1314:
1311:
1308:, p. 113
1307:
1302:
1299:
1296:, p. 110
1295:
1290:
1288:
1284:
1281:, p. 108
1280:
1275:
1272:
1268:
1263:
1261:
1257:
1253:
1248:
1246:
1242:
1239:, p. 149
1238:
1233:
1230:
1227:, p. 944
1226:
1221:
1219:
1217:
1215:
1213:
1211:
1209:
1207:
1205:
1203:
1201:
1199:
1197:
1193:
1189:
1184:
1182:
1178:
1174:
1169:
1166:
1163:, p. 128
1162:
1157:
1155:
1151:
1147:
1141:
1138:
1134:
1129:
1126:
1122:
1117:
1114:
1110:
1105:
1102:
1098:
1093:
1091:
1089:
1085:
1081:
1076:
1073:
1070:, p. 114
1069:
1064:
1061:
1057:
1052:
1049:
1046:, p. 129
1045:
1040:
1037:
1034:, p. 167
1033:
1028:
1026:
1024:
1022:
1018:
1015:, p. 943
1014:
1009:
1007:
1005:
1003:
1001:
999:
997:
993:
989:
984:
982:
978:
972:
969:
967:
963:
959:
955:
954:pyr technikon
951:
946:
945:
941:
936:
932:
928:
924:
923:Gourinat 2009
920:
916:
915:Gourinat 2009
910:
909:
905:
897:
892:
889:
887:
884:
882:
879:
877:
874:
872:
869:
867:
864:
863:
858:
847:
842:
840:
838:
834:
829:
825:
820:
817:
816:hallucination
813:
809:
805:
801:
796:
787:
780:
778:
776:
772:
769:, decay, and
768:
763:
761:
757:
753:
749:
745:
741:
736:
734:
729:
725:
721:
717:
713:
708:
703:
701:
697:
693:
685:
683:
681:
678:and inflated
677:
673:
669:
665:
661:
657:
649:
648:logike psyche
645:
641:
638:
634:
630:
627:
623:
619:
616:
612:
608:
604:
600:
596:
595:
594:
592:
588:
580:
578:
576:
567:
565:
563:
559:
555:
551:
547:
543:
536:
534:
532:
528:
524:
516:
514:
510:
508:
507:most rational
504:
500:
495:
493:
489:
485:
480:
477:
468:
461:
459:
457:
456:
451:
447:
443:
439:
435:
430:
428:
424:
423:
417:
414:
406:
398:
396:
394:
390:
386:
381:
376:
372:
368:
364:
359:
357:
353:
349:
348:seminal Logos
345:
341:
337:
333:
328:
326:
321:
320:
311:
309:
307:
302:
293:
286:
284:
282:
276:
274:
270:
266:
262:
258:
254:
250:
246:
242:
237:
235:
231:
227:
226:
221:
220:
215:
214:
209:
205:
197:
195:
193:
189:
185:
181:
176:
175:
170:
166:
162:
154:
152:
150:
149:
144:
139:
131:
129:
127:
123:
115:
113:
111:
107:
106:compatibilist
103:
98:
96:
95:
90:
86:
85:
80:
79:
74:
70:
67:
62:
60:
56:
52:
48:
44:
40:
39:Stoic physics
32:
19:
2622:Stoa Poikile
2603:
2597:
2589:
2582:
2575:
2557:
2549:
2545:(Chrysippus)
2542:
2519:
2512:
2505:
2498:
2491:
2484:
2477:
2459:
2447:
2439:
2427:
2420:
2413:
2406:
2312:Philosophers
2255:
2234:
2216:
2207:
2189:
2170:
2141:
2137:
2126:
2097:
2078:
2060:
2041:
2022:
2003:
1985:
1963:
1958:, p. 56
1956:Sellars 2006
1951:
1943:
1938:
1929:
1892:
1887:
1880:Sellars 2006
1875:
1868:Sellars 2006
1812:, p. 36
1805:
1793:
1788:, p. 89
1786:Sellars 2006
1781:
1776:, p. 13
1761:, p. 12
1744:, p. 66
1737:
1725:
1720:, p. 65
1705:, p. 77
1683:
1678:, p. 78
1671:
1666:, p. 70
1659:
1652:Brennan 2005
1647:
1640:Sellars 2006
1635:
1630:, p. 80
1613:Brennan 2005
1600:, p. 64
1583:, p. 77
1568:, p. 22
1561:
1556:, p. 75
1549:
1537:
1525:
1496:
1465:
1460:
1443:
1437:
1427:
1418:
1413:, p. 25
1406:
1394:
1389:, p. 99
1387:Sellars 2006
1382:
1370:
1358:
1346:
1334:
1329:, p. 98
1327:Sellars 2006
1322:
1313:
1301:
1274:
1269:, p. 90
1267:Sellars 2006
1254:, p. 31
1232:
1175:, p. 84
1173:Sellars 2006
1168:
1145:
1140:
1135:, p. 82
1133:Sellars 2006
1128:
1123:, p. 97
1116:
1109:Sellars 2006
1104:
1099:, p. 46
1082:, p. 41
1075:
1063:
1051:
1039:
990:, p. 45
965:
961:
957:
953:
949:
944:
939:
930:
926:
908:
903:
902:
821:
792:
764:
756:blank tablet
737:
732:
704:
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621:
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540:
520:
511:
506:
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488:transcendent
481:
473:
453:
431:
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422:palingenesis
420:
418:
412:
409:
384:
379:
360:
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109:
99:
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82:
76:
63:
38:
37:
2632:Neostoicism
2543:On Passions
2514:Prohairesis
2210:, Routledge
1466:The Stoics,
1190:, p. 1
1121:Cooper 2009
1058:, p. 5
935:Cooper 2009
881:Natural law
837:Stoic logic
810:bears upon
660:hot springs
609:present in
527:determinism
455:Meditations
180:metaphysics
155:Materialism
138:pantheistic
126:materialism
73:incorporeal
69:pantheistic
2663:Divination
2647:Categories
2493:Eudaimonia
2422:Katalepsis
2350:Posidonius
2330:Chrysippus
2265:0521779855
2244:0521779855
2219:, Acumen,
2199:0520229746
2088:0198237685
2070:0521779855
2013:0199256268
1995:0521779855
1977:References
1968:White 2003
1922:Hicks 1911
1847:Hicks 1911
1798:White 2003
1730:White 2003
1688:White 2003
1676:Frede 1999
1628:Frede 1999
1581:Frede 1999
1554:Frede 1999
1542:Algra 2003
1518:Frede 2003
1501:Algra 2003
1489:Hicks 1911
1399:White 2003
1375:White 2003
1363:White 2003
1237:White 2003
1225:Hicks 1911
1161:White 2003
1044:White 2003
1032:Algra 2003
1013:Hicks 1911
919:vitalistic
891:World soul
795:perception
775:human body
740:psychology
738:With this
696:world-soul
676:whirlwinds
562:providence
554:world-soul
542:Divination
537:Divination
476:polytheism
356:Heraclitus
332:pneuma-God
241:Epicureans
143:sympatheia
102:determined
2673:Pantheism
2507:OikeiĂ´sis
2429:Diairesis
2415:Adiaphora
2370:Epictetus
2345:Panaetius
2325:Cleanthes
2158:171126287
1944:Academica
1097:Long 1996
988:Long 1996
973:Citations
833:Academics
781:Sensation
724:Cleanthes
712:Epicurean
666:from the
446:Aristotle
434:Panaetius
413:ekpyrĂ´sis
399:Ekpyrosis
312:Formation
188:Aristotle
94:ekpyrĂ´sis
18:Ekpyrotic
2653:Stoicism
2576:Lectures
2560:(Seneca)
2500:Kathekon
2486:Apatheia
2360:Cornutus
2304:Stoicism
2254:(1892),
1942:Cicero,
1893:Epistles
1891:Seneca,
931:material
927:material
843:See also
773:for the
680:balloons
492:immanent
344:pressure
287:Universe
206:and the
198:Dynamism
89:elements
59:universe
2440:Physics
2380:more...
2125:(ed.).
1946:, ii. 4
1146:Sophist
1144:Plato,
828:fingers
581:Tension
568:Mixture
552:of the
249:tension
208:passive
174:Sophist
165:justice
45:of the
2521:Sophos
2479:Pathos
2471:Ethics
2461:Pneuma
2449:Physis
2355:Seneca
2262:
2241:
2223:
2196:
2177:
2156:
2104:
2085:
2067:
2048:
2029:
2010:
1992:
1148:, 247D
966:pneuma
962:pneuma
958:pneuma
950:pneuma
876:Holism
752:embryo
748:desire
733:pneuma
728:Seneca
716:reason
700:pneuma
692:pneuma
672:pneuma
664:sparks
644:pneuma
637:psyche
633:pneuma
626:physis
622:pneuma
607:pneuma
599:pneuma
591:pneuma
589:, and
587:pneuma
575:pneuma
550:pneuma
427:reason
385:pneuma
380:pneuma
352:pneuma
336:pneuma
325:cosmos
319:pneuma
301:cosmos
281:Pneuma
273:pneuma
265:pneuma
261:pneuma
257:pneuma
234:pneuma
230:pneuma
225:pneuma
204:active
169:wisdom
132:Monism
124:, (b)
122:monism
84:pneuma
66:single
2535:Works
2408:Logos
2399:Logic
2154:S2CID
2121:. In
898:Notes
800:sight
771:death
767:sleep
760:sense
668:flint
656:earth
615:metal
611:stone
603:hexis
558:Omens
523:Logos
503:works
375:earth
371:water
306:hexis
269:hexis
253:tonos
245:atoms
219:ousia
213:logos
161:Plato
148:logos
110:logos
78:logos
47:Stoic
2455:Fire
2260:ISBN
2239:ISBN
2221:ISBN
2194:ISBN
2175:ISBN
2102:ISBN
2083:ISBN
2065:ISBN
2046:ISBN
2027:ISBN
2008:ISBN
1990:ISBN
824:hand
808:seal
720:mind
707:soul
705:The
686:Soul
517:Fate
484:Zeus
393:soul
389:life
373:and
363:fire
340:heat
316:The
239:The
190:'s "
186:and
167:and
55:Rome
53:and
2146:doi
1448:doi
812:wax
804:eye
613:or
462:God
367:air
2649::
2169:.
2152:.
2142:24
2140:.
1900:^
1854:^
1817:^
1766:^
1749:^
1710:^
1695:^
1620:^
1605:^
1588:^
1573:^
1508:^
1473:^
1286:^
1259:^
1244:^
1195:^
1180:^
1153:^
1087:^
1020:^
995:^
980:^
940:b.
904:a.
718:,
682:.
662:,
658:,
650:).
440:,
436:,
395:.
61:.
2296:e
2289:t
2282:v
2183:.
2160:.
2148::
2110:.
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2054:.
2035:.
2016:.
1450::
1432:.
913:(
407:.
251:(
20:)
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