process of condensation and rarefaction. Fire first becomes solidified into air; then air into water; and lastly, water into earth. The process of dissolution takes place in the reverse order: earth being rarefied into water, water into air and air into fire. The human soul was divided by Chrysippus into eight faculties: the five senses, the power of reproduction, the power of speech, and the "ruling part" that is located in the chest rather than the head. Individual souls are perishable; but, according to the view originated by Chrysippus, the souls of wise people survive longer after their death. No individual soul can, however, survive beyond the periodic conflagration, when the universe is renewed. There were no universals or abstract objects for Chrysippus, making him a kind of nominalist. Fate For Chrysippus, all things happen according to fate: what seems to be accidental has always some hidden cause. The unity of the world consists in the chain-like dependence of cause upon cause. Nothing can take place without a sufficient cause. According to Chrysippus, every proposition is either true or false, and this must apply to future events as well: If any motion exists without a cause, then not every proposition will be either true or false. For that which has not efficient causes is neither true nor false. But every proposition is either true or false. Therefore, there is no motion without a cause. And if this is so, then all effects owe their existence to prior causes. And if this is so, all things happen by fate. It follows therefore that whatever happens, happens by fate. The Stoic view of fate is entirely based on a view of the universe as a whole. Individual things and persons only come into consideration as dependent parts of this whole. Everything is, in every respect, determined by this relation, and is consequently subject to the general order of the world. If his opponents objected that, if everything is determined by destiny, there is no individual responsibility, since what has been once foreordained must happen, come what may, Chrysippus replied that there is a distinction to be made between simple and complex predestination. Becoming ill may be fated whatever happens but, if a person's recovery is linked to consulting a doctor, then consulting the doctor is fated to occur together with that person's recovery, and this becomes a complex fact. All human actionsin