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Single Idea 16058
[filed under theme 9. Objects / B. Unity of Objects / 3. Unity Problems / b. Cat and its tail
]
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.
Gist of Idea
Dion and Theon coexist, but Theon lacks a foot. If Dion loses a foot, he ousts Theon?
Source
report of Chrysippus (fragments/reports [c.240 BCE]) by Philo (Alex) - On the Eternity of the World 48
Book Ref
'The Hellenistic Philosophers:Vol.1 translations', ed/tr. Long,A. /Sedley,D. [CUP 1987], p.171
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.
Related Idea
Idea 16059
Change of matter doesn't destroy identity - in Dion and Theon change is a condition of identity [Chrysippus, by Long/Sedley]
The
60 ideas
from Chrysippus
9199
|
Wisdom for one instant is as good as wisdom for eternity
[Chrysippus]
|
20853
|
Wise men should try to participate in politics, since they are a good influence
[Chrysippus, by Diog. Laertius]
|
20772
|
Three branches of philosophy: first logic, second ethics, third physics (which ends with theology)
[Chrysippus]
|
5969
|
Chrysippus said the uncaused is non-existent
[Chrysippus, by Plutarch]
|
21388
|
The causes of future true events must exist now, so they will happen because of destiny
[Chrysippus, by Cicero]
|
20780
|
Graspable presentations are criteria of facts, and are molded according to their objects
[Chrysippus, by Diog. Laertius]
|
20793
|
How could you ever know that the presentation is similar to the object?
[Sext.Empiricus on Chrysippus]
|
8077
|
Stoic propositional logic is like chemistry - how atoms make molecules, not the innards of atoms
[Chrysippus, by Devlin]
|
20791
|
Chrysippus has five obvious 'indemonstrables' of reasoning
[Chrysippus, by Diog. Laertius]
|
6023
|
Every proposition is either true or false
[Chrysippus, by Cicero]
|
8078
|
Modus ponens is one of five inference rules identified by the Stoics
[Chrysippus, by Devlin]
|
5992
|
Chrysippus says action is the criterion for existence, which must be physical
[Chrysippus, by Tieleman]
|
21673
|
There are simple and complex facts; the latter depend on further facts
[Chrysippus, by Cicero]
|
16652
|
Stoics categories are Substrate, Quality, Disposition, and Relation
[Chrysippus, by Pasnau]
|
20837
|
Fate is an eternal and fixed chain of causal events
[Chrysippus]
|
16058
|
Dion and Theon coexist, but Theon lacks a foot. If Dion loses a foot, he ousts Theon?
[Chrysippus, by Philo of Alexandria]
|
16059
|
Change of matter doesn't destroy identity - in Dion and Theon change is a condition of identity
[Chrysippus, by Long/Sedley]
|
1875
|
Dogs show reason in decisions made by elimination
[Chrysippus, by Sext.Empiricus]
|
3048
|
Stoics say that God the creator is the perfection of all animals
[Chrysippus, by Diog. Laertius]
|
20834
|
Chrysippus allows evil to say it is fated, or even that it is rational and natural
[Plutarch on Chrysippus]
|
20833
|
A swerve in the atoms would be unnatural, like scales settling differently for no reason
[Chrysippus, by Plutarch]
|
20808
|
Everything is fated, either by continuous causes or by a supreme rational principle
[Chrysippus, by Diog. Laertius]
|
20835
|
Chrysippus is wrong to believe in non-occurring future possibilities if he is a fatalist
[Plutarch on Chrysippus]
|
20836
|
The Lazy Argument responds to fate with 'why bother?', but the bothering is also fated
[Chrysippus, by Cicero]
|
21679
|
When we say events are fated by antecedent causes, do we mean principal or auxiliary causes?
[Chrysippus]
|
20787
|
A proposition is what can be asserted or denied on its own
[Chrysippus]
|
20850
|
Passions are judgements; greed thinks money is honorable, and likewise drinking and lust
[Chrysippus, by Diog. Laertius]
|
20869
|
The highest degree of morality performs all that is appropriate, omitting nothing
[Chrysippus]
|
3044
|
Stoics say that beauty and goodness are equivalent and linked
[Chrysippus, by Diog. Laertius]
|
20838
|
Fate initiates general causes, but individual wills and characters dictate what we do
[Chrysippus]
|
20813
|
Human purpose is to contemplate and imitate the cosmos
[Chrysippus]
|
20774
|
Only nature is available to guide action and virtue
[Chrysippus]
|
3045
|
Stoics say justice is a part of nature, not just an invented principle
[Chrysippus, by Diog. Laertius]
|
20864
|
Live in agreement, according to experience of natural events
[Chrysippus]
|
20855
|
Chrysippus says virtue can be lost (though Cleanthes says it is too secure for that)
[Chrysippus, by Diog. Laertius]
|
5970
|
Chrysippus says nothing is blameworthy, as everything conforms with the best nature
[Chrysippus, by Plutarch]
|
20842
|
Rational animals begin uncorrupted, but externals and companions are bad influences
[Chrysippus, by Diog. Laertius]
|
20856
|
Justice, the law, and right reason are natural and not conventional
[Chrysippus, by Diog. Laertius]
|
1779
|
We don't have obligations to animals as they aren't like us
[Chrysippus, by Diog. Laertius]
|
20857
|
Justice is irrelevant to animals, because they are too unlike us
[Chrysippus, by Diog. Laertius]
|
20812
|
Covers are for shields, and sheaths for swords; likewise, all in the cosmos is for some other thing
[Chrysippus]
|
21403
|
The later Stoics identified the logos with an air-fire compound, called 'pneuma'
[Chrysippus, by Long]
|
20828
|
Fire is a separate element, not formed with others (as was previously believed)
[Chrysippus, by Stobaeus]
|
1777
|
Pleasure is not the good, because there are disgraceful pleasures
[Chrysippus, by Diog. Laertius]
|
20845
|
There are shameful pleasures, and nothing shameful is good, so pleasure is not a good
[Chrysippus, by Diog. Laertius]
|
5967
|
People need nothing except corn and water
[Chrysippus, by Plutarch]
|
1782
|
Stoics teach that God is a unity, variously known as Mind, or Fate, or Jupiter
[Chrysippus, by Diog. Laertius]
|
20819
|
The past and the future subsist, but only the present exists
[Chrysippus, by Plutarch]
|
20818
|
The present does not exist, so our immediate experience is actually part past and part future
[Chrysippus, by Plutarch]
|
20821
|
Time is continous and infinitely divisible, so there cannot be a wholly present time
[Chrysippus, by Stobaeus]
|
20773
|
The origin of justice can only be in Zeus, and in nature
[Chrysippus]
|
3042
|
Stoics teach that law is identical with right reason, which is the will of Zeus
[Chrysippus, by Diog. Laertius]
|
20830
|
Death can't separate soul from body, because incorporeal soul can't unite with body
[Chrysippus]
|
21404
|
There is a rationale in terrible disasters; they are useful to the whole, and make good possible
[Chrysippus]
|
5966
|
All virtue is good, but not always praised (as in not lusting after someone ugly)
[Chrysippus]
|
5973
|
Justice can be preserved if pleasure is a good, but not if it is the goal
[Chrysippus, by Plutarch]
|
5965
|
The source of all justice is Zeus and the universal nature
[Chrysippus]
|
5975
|
Stoics say earth, air, fire and water are the primary elements
[Chrysippus, by Plutarch]
|
5971
|
Destiny is only a predisposing cause, not a sufficient cause
[Chrysippus, by Plutarch]
|
5972
|
Living happily is nothing but living virtuously
[Chrysippus, by Plutarch]
|