fact, our destinyare decided by our relation to things, or as Chrysippus put it, events are "co-fated" to occur: The non-destruction of one's coat, he says, is not fated simply, but co-fated with its being taken care of, and someone's being saved from his enemies is co-fated with his fleeing those enemies; and having children is co-fated with being willing to lie with a woman. ... For many things cannot occur without our being willing and indeed contributing a most strenuous eagerness and zeal for these things, since, he says, it was fated for these things to occur in conjunction with this personal effort. ... But it will be in our power, he says, with what is in our power being included in fate. Thus our actions are predetermined, and are causally related to the overarching network of fate, but nevertheless the moral responsibility of how we respond to impressions remains our own. The one all-determining power is active everywhere, working in each particular being according to its nature, whether in rational or irrational creatures or in inorganic objects. Every action is brought about by the co-operation of causes depending on the nature of things and the character of the agent. Our actions would only be involuntary if they were produced by external causes alone, without any co-operation, on the part of our wills, with external causes. Virtue and vice are set down as things in our power, for which, consequently, we are responsible. Moral responsibility depends only on freedom of the will, and what emanates from our will is our own, no matter whether it is possible for us to act differently or not. This rather subtle position which attempts to reconcile determinism with human responsibility is known as soft-determinism, or compatibilism. Divination Chrysippus also argued for the existence of fate based on divination, which he thought there was good evidence for. It would not be possible for diviners to predict the future if the future itself was accidental. Omens and portents, he believed, are the natural symptoms of certain occurrences. There must be countless indications of the course of providence, for the most part unobserved, the meaning of only a few having become known to humanity. To those who argued that divination was superfluous as all events are foreordained, he replied that both divination and our behaviour under the warnings which it affords are included in the chain