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33 He argues that the perfection of the world entails that the world has the best properties, namely intellect and reason. 32. The status of perfection would be 28 Stoic Virtues incompatible with only a part of the world (instead of the world as a whole) having the property of intelligence, for then the part would be better than the whole. 37–9 Cicero presents another argument by Chrysippus to this effect. Here, Chrysippus argues from experience that the perfect and mature state in nature is better; thus the horse is superior to the foal, and the mature dog is superior to the puppy.

In short, we find here tensions between the monistic, dualistic and theistic regions of the theological rhetorical spectrum employed by Chrysippus. True, it would have been possible for Chrysippus to offer some arguments to make the tensions seem less marked. For instance, he could have argued that the divine principle is the fundamental constituent of the world in such a way that it renders the world a unified animate being and that the divine principle cannot be separated from the world. Yet, for what such arguments are worth, the fact remains that the spectrum of characterizations of God forms a source of tension.

2 Rather than being an independent part of theology, these arguments must be considered a focal point of Stoic theology where fundamental theological doctrines of the Stoics come together. 3 22 Stoic Virtues 1. ‘If there is something that man cannot produce, that which produces it is superior to man. But the heavenly bodies and all the regular phenomena of the sky cannot be produced by man. Therefore the being which created them is superior to man. But that which is superior to man is God. ’4 2.

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SGH-S100


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