A Little Book of Stoicism | Page 7

arrived at partly by nature, partly by teaching and study. The former kind of notions were called preconceptions; the latter went merely by the generic name.
Out of the general ideas which nature imparts to us, reason was perfected about the age of fourteen, at the time when the voice--its outward and visible sign--attains its full development, and when the human animal is complete in other respects as being able to reproduce its kind. Thus reason which united us to the gods was not, according to the Stoics, a pre-existent principal, but a gradual development out of sense. It might truly be said that with them the senses were the intellect.
Being was confined by the Stoics to body, a bold assertion of which we shall meet the consequences later. At present it is sufficient to notice what havoc it makes among the categories. Of Aristotle's ten categories it leaves only the first, Substance, and that only in its narrowest sense of Primary Substance. But a substance or body might be regarded in four ways-- (1) simply as a body (2) as a body of a particular kind (3) as a body in a particular state (4) as a body in a particular relation.
Hence result the four Stoic categories of-- substrates suchlike so disposed so related
But the bodiless would not be thus conjured out of existence. For what was to be made of such things as the meaning of words, time, place, and the infinite void? Even the Stoics did not assign body to these, and yet they had to be recognized and spoken of. The difficulty was got over by the invention of the higher category of somewhat, which should include both body and the bodiless. Time was a somewhat, and so was space, though neither of them possessed being.
In the Stoic treatment of the proposition, grammar was very much mixed up with logic. They had a wide name which applied to any part of diction, whether a word or words, a sentence, or even a syllogism. This we shall render by "dict." A dict, then, was defined as "that which subsists in correspondence with a rational phantasy." A dict was one of the things which the Stoics admitted to be devoid of body. There were three things involved when anything was said--the sound, the sense, and the external object. Of these the first and the last were bodies, but the intermediate one was not a body. This we may illustrate after Seneca, as follows: "You see Cato walking. What your eyes see and your mind attends to is a body in motion. Then you say, 'Cato is walking'." The mere sound indeed of these words is air in motion and therefore a body but the meaning of them is not a body but an enouncement about a body, which is quite a different thing.
On examining such details as are left us of the Stoic logic, the first thing which strikes one is its extreme complexity as compared with the Aristotelian. It was a scholastic age, and the Stoics refined and distinguished to their hearts' content. As regards immediate inference, a subject which has been run into subtleties among ourselves, Chrysippus estimated that the changes which could be rung on ten propositions exceeded a million, but for this assertion he was taken to task by Hipparchus the mathematician, who proved that the affirmative proposition yielded exactly 103,049 forms and the negative 310,962. With us the affirmative proposition is more prolific in consequences than the negative. But then, the Stoics were not content with so simple a thing as mere negation, but had negative arnetic and privative, to say nothing of supernegative propositions. Another noticeable feature is the total absence of the three figures of Aristotle and the only moods spoken of are the moods of the complex syllogism, such as the modus penens in a conjunctive. Their type of reasoning was-- If A, then B But A B
The important part played by conjunctive propositions in their logic led the Stoics to formulate the following rule with regard to the material quality of such propositions: Truth can only be followed by truth, but falsehood may be followed by falsehood or truth.
Thus if it be truly stated that it is day, any consequence of that statement, e.g. that it is light, must be true also. But a false statement may lead either way. For instance, if it be falsely stated that it is night then the consequence that it is dark is false also. But if we say, "The earth flies," which was regarded as not only false but impossible [Footnote: Here we may recall the warning of Arago to call nothing impossible outside the range of pure mathematics] this involves the true consequence that the earth is. Though the simple syllogism is