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Hunc enim determinat factitatorem, qui cuncta in dispositione formaverit, eundem et fatum vocari et deum et animum Iovis et necessitatem omnium rerum. 3c. Aristocles of Messene, On Philosophy 7 ap. 98, LS 45g, Aristocles of Messene fr. 3 Heiland, Chiesara): στοιχεῖον εἶναί φασι τῶν ὄντων τὸ πῦρ, καθάπερ Ἡράκλειτος, τούτου δ’ ἀρχὰς ὕλην καὶ θεόν, ὡς Πλάτων. ἀλλ’ οὗτος ἄμφω σώματά φησιν εἶναι, καὶ τὸ ποιοῦν καὶ τὸ πάσχον, ἐκείνου τὸ πρῶτον ποιοῦν αἴτιον ἀσώματον εἶναι λέγοντος (‘They [the Stoics] say that ﬁre is the element of all that exists, as for Heraclitus.
For a ‘map of [Stoic] logic’ see Barnes (1999) 67 and Castagnoli (2010) 155. See Diocles of Magnesia’s account (n. 55): ἀρέσκει τοῖς Στωικοῖς τὸν περὶ φαντασίας καὶ αἰσθήσεως προτάττειν λόγον, καθότι τὸ κριτήριον, ᾧ ἡ ἀλήθεια τῶν πραγμάτων γινώσκεται. e. 2c), we can already infer the importance that the Stoics attached to interrelatedness from the doctrine that according to some Stoics the integration should go even further. 39–40 is (yet again) our main evidence: They compare philosophy to a living being, likening logic to bones and sinews, ethics to ﬂeshier parts, and physics to soul.
Logos can hence be understood blandly as discourse here, but also as substantive reason in the world. On the organisation of the material in Diogenes Laertius book 7 see further Mansfeld (1986) and Hahm (1992). 16 (Xenocrates, fr. 1 Heinze, FDS 20, fr. 1 Isnardi Parente and Dorandi) tripartition is ‘implicitly’ (δυνάμει) in Plato, ‘explicitly’ (ῥητότατα) only with later thinkers, including Xenocrates and his followers. 45, FDS 252) is to be believed here (but then Antiochus could have made this up, cf.
A Companion to Celebrity