person

Chrysippus of Soli

Chrysippus

also: Chrysippi

Greek Stoic philosopher (c. 279--c. 206 BC), the third head of the Stoic school and its great systematizer, especially in logic and dialectic; held that some statements about the future are possible even if they never come to pass, against the determinist position of Diodorus Cronus. Cicero contrasts the two views in the logic-joke of Fam. 9.4.

Reading notes

Ad Familiares 9.4 §1 that of Chrysippus, or this one, which our friend Diodotus could never quite digest
Chrysippus (c. 279--206 BC), the great Stoic logician, rejected Diodorus's view and allowed that some things are possible even though they never come to pass, preserving room for contingency. Diodotus the Stoic, who lived in Cicero's house and taught him dialectic, sided with Chrysippus and 'could not stomach' the Diodoran position --- a private in-joke for Varro.
Ad Familiares 9.4 §1 this is also, according to Chrysippus, possible
A capping pun on the logic: postponing the discussion until they meet is 'possible' in Chrysippus's looser sense (a thing that may or may not happen), even if it would not count as possible on Diodorus's strict definition.
On Fate §39 like an honorary arbiter
Cicero's diagnosis of Chrysippus's position: caught between the hard determinists (Democritus, Heraclitus, Empedocles, Aristotle) and the libertarians of the will, he tried to arbitrate a middle course but, on Cicero's reading, slid back into confirming the necessity of fate.
On Fate §41 some are perfect and principal, others are auxiliary and proximate
Chrysippus's distinction of causes (causae perfectae et principales vs. adiuvantes et proximae). Fate works through proximate, not principal, causes, so that assent retains something 'in our power' even within the causal chain.
On Fate §42 his cylinder and his spinning-top
Chrysippus's famous simile: a shove (the external impression) starts the cylinder rolling or the top spinning, but the rolling and spinning proceed from the object's own nature. So assent is triggered from without yet shaped by the mind's own character.
On the Ends of Good and Evil §1.6 Chrysippus
Chrysippus of Soli (c. 279-206 BC), the third head of the Stoa, was its most prolific and systematic theorist, the man who consolidated Stoic doctrine. 'What has Chrysippus left untreated' became proverbial for his comprehensiveness.
On the Ends of Good and Evil §2.43 after Chrysippus came along
Chrysippus of Soli (c. 280-207 BC), the third head of the Stoa and its great systematizer, often called its "second founder." Cicero says his refutation settled the case against Erillus once and for all.
On the Ends of Good and Evil §3.57 Chrysippus indeed and Diogenes
Chrysippus of Soli (c. 279-206 BC), the third head and great systematizer of the Stoa, here paired with Diogenes of Babylon. Both held that reputation, stripped of usefulness, is worth not even the lifting of a finger; later Stoics, pressed by Carneades, disagreed.
On the Ends of Good and Evil §3.67 For Chrysippus said it splendidly
Chrysippus's famous anthropocentric teleology: all other creatures exist for the sake of humans and gods, while humans and gods exist for their own community. This justifies humanity's use of beasts 'without injustice,' there being no bond of law with animals.
On the Ends of Good and Evil §5.89 you too, Chrysippus, in the Forum, at home; only in the school you leave off
Chrysippus of Soli was the third head of the Stoa and its systematic theorist. Cicero teases that even Chrysippus calls health and the like 'good' in ordinary life, reserving the technical Stoic vocabulary for the lecture-room.
On the Nature of the Gods §2.16 Chrysippus, indeed
Chrysippus of Soli (c. 280-207 BC), third head of the Stoa and its great systematizer. Balbus quotes his argument that the order of the heavens, beyond human power to produce, proves a being better than man, that is, a god.
On Duties §3.42 Chrysippus
Chrysippus of Soli (c. 280-206 BC), the third head of the Stoa and its great systematiser. Cicero quotes his image of the runner who may strain to win but may not trip his rival.
Tusculan Disputations §1.108 Chrysippus gathers a great many other such customs
Chrysippus of Soli, the prolific third head of the Stoa, whose learned collections of curious customs Cicero cites (some too revolting to repeat). The reference shows Chrysippus's reputation for exhaustive, omnivorous erudition.
Tusculan Disputations §3.52 I know that Chrysippus too holds this view
Chrysippus of Soli (c. 279-206 BC), the third head of the Stoa and its great systematizer, author of On the Passions (Peri pathon). He is the dominant Stoic authority of Book 3, both quoted and criticized.
Tusculan Disputations §3.76 Chrysippus, however, judges that the chief thing in consoling
Chrysippus's distinctive consolation: to remove the mourner's belief that grieving is a just and owed duty. Cicero rates this the truest method but the hardest to apply at the moment of fresh grief.
Tusculan Disputations §3.79 Chrysippus's consolation is the firmest with respect to truth
A second appraisal of Chrysippus's method (removing the belief that grief is a duty): truest in principle but ill-suited to the raw moment of mourning. Cicero compares choosing a consolation to choosing the right 'issue' (status) in a lawsuit.
Tusculan Disputations §4.23 most of all by Chrysippus, in comparing the diseases of the soul to a likeness of the diseases of the body
Chrysippus of Soli, the third head of the Stoa, whose lost On Passions (Peri pathōn) elaborated at length the analogy between bodily and mental disease. Cicero declines to follow that comparison in detail as unnecessary.