The Megarians and the Stoics
Throughout the ancient world, the logic of Aristotle and his followers was one main stream. But there was also a second tradition of logic, that of the Megarians and the Stoics.
The Megarians were followers of Euclid (or Euclides) of Megara (c. 430–c. 360 BCE), a pupil of Socrates. In logic the most important Megarians were Diodorus Cronus (4th century BCE) and his pupil Philo of Megara. The Stoics were followers of Zeno of Citium (c. 336–c. 265 BCE). By far the most important Stoic logician was Chrysippus (c. 279–206 BCE). The influence of Megarian on Stoic logic is indisputable, but many details are uncertain, since all but fragments of the writings of both groups are lost.
The Megarians were interested in logical puzzles. Many paradoxes have been attributed to them, including the “liar paradox” (someone says that he is lying; is his statement true or false?), the discovery of which has sometimes been credited to Eubulides of Miletus, a pupil of Euclid of Megara. The Megarians also discussed how to define various modal notions and debated the interpretation of conditional propositions.
Diodorus Cronus originated a mysterious argument called the Master Argument. It claimed that the following three propositions are jointly inconsistent, so at least one of them is false:
- Everything true about the past is now necessary. (That is, the past is now settled, and there is nothing to be done about it.)
- The impossible does not follow from the possible.
- There is something that is possible, and yet neither is nor will be true. (That is, there are possibilities that will never be realized.)
It is unclear exactly what inconsistency Diodorus saw among these propositions. Whatever it was, Diodorus was unwilling to give up 1 or 2 and so rejected 3. That is, he accepted the opposite of 3, namely: Whatever is possible either is or will be true. In short, there are no possibilities that are not realized now or in the future. It has been suggested that the Master Argument was directed against Aristotle’s discussion of the sea battle tomorrow in the De interpretatione.
Diodorus also proposed an interpretation of conditional propositions. He held that the proposition “If p, then q” is true if and only if it neither is nor ever was possible for the antecedent p to be true and the consequent q to be false simultaneously. Given Diodorus’s notion of possibility, this means that a true conditional is one that at no time (past, present, or future) has a true antecedent and a false consequent. Thus, for Diodorus a conditional does not change its truth value; if it is ever true, it is always true. But Philo of Megara had a different interpretation. For him, a conditional is true if and only if it does not now have a true antecedent and a false consequent. This is exactly the modern notion of material implication. In Philo’s view, unlike Diodorus’s, conditionals may change their truth value over time.
These and other theories of modality and conditionals were discussed not only by the Megarians but by the Stoics as well. Stoic logicians, like the Megarians, were not especially interested in scientific demonstration in Aristotle’s special sense. They were more concerned with logical issues arising from debate and disputation: fallacies, paradoxes, forms of refutation. Aristotle had also written about such things, but his interests gradually shifted to his special notion of science. The Stoics kept their interest focused on disputation and developed their studies in this area to a high degree.
Unlike the Aristotelians, the Stoics developed propositional logic to the neglect of term logic. They did not produce a system of logical laws arising from the internal structure of simple propositions, as Aristotle had done with his account of opposition, conversion, and syllogistic for categorical propositions. Instead, they concentrated on inferences from hypothetical propositions as premises. Theophrastus had already taken some steps in this area, but his work had little influence on the Stoics.
Stoic logicians studied the logical properties and defining features of words used to combine simpler propositions into more complex ones. In addition to the conditional, which had already been explored by the Megarians, they investigated disjunction (or) and conjunction (and), along with words such as since and because. Some of these they defined truth-functionally (i.e., solely in terms of the truth or falsehood of the propositions they combined). For example, they defined a disjunction as true if and only if exactly one disjunct is true (the modern “exclusive” disjunction). They also knew “inclusive” disjunction (defined as true when at least one disjunct is true), but this was not widely used. More important, the Stoics seem to have been the first to show how some of these truth-functional words may be defined in terms of others.
Unlike Aristotle, who typically formulated his syllogisms as conditional propositions, the Stoics regularly presented principles of logical inference in the form of schematic arguments. While Aristotle had used Greek letters as variables replacing terms, the Stoics used ordinal numerals as variables replacing whole propositions. Thus: “Either the first or the second; but not the second; therefore, the first.” Here the expressions “the first” and “the second” are variables or placeholders for propositions, not terms.
Chrysippus regarded five valid inference schemata as basic or indemonstrable. They are:
- If the first, then the second; but the first; therefore, the second.
- If the first, then the second; but not the second; therefore, not the first.
- Not both the first and the second; but the first; therefore, not the second.
- Either the first or the second; but the first; therefore, not the second.
- Either the first or the second; but not the second; therefore, the first.
Using these five “indemonstrables,” Chrysippus proved the validity of many further inference schemata. Indeed, the Stoics claimed (falsely, it seems) that all valid inference schemata could be derived from the five indemonstrables.
The differences between Aristotelian and Stoic logic were ones of emphasis, not substantive theoretical disagreements. At the time, however, it appeared otherwise. Perhaps because of their real disputes in other areas, Aristotelians and Stoics at first saw themselves as holding incompatible theories in logic as well. But by the late 1st century BCE, an eclectic movement had begun to weaken these hostilities. Thereafter, the two traditions were combined in commentaries and handbooks for general education.
Late representatives of ancient Greek logic
After Chrysippus, little important logical work was done in Greek. But the commentaries and handbooks that were written did serve to consolidate the previous traditions and in some cases are the only extant sources for the doctrines of earlier writers. Among late authors, Galen the physician (129–c. 199 CE) wrote several commentaries, now lost, and an extant Introduction to Dialectic. Galen observed that the study of mathematics and logic was important to a medical education, a view that had considerable influence in the later history of logic, particularly in the Arab world. Tradition has credited Galen with “discovering” the fourth figure of the Aristotelian syllogism, although in fact he explicitly rejected it.
Alexander of Aphrodisias (fl. c. 200 CE) wrote extremely important commentaries on Aristotle’s writings, including the logical works. Other important commentators include Porphyry of Tyre (c. 232–before 306), Ammonius Hermeiou (5th century), Simplicius (6th century), and John Philoponus (6th century). Sextus Empiricus (late 2nd–early 3rd century) and Diogenes Laërtius (probably early 3rd century) are also important sources for earlier writers. Significant contributions to logic were not made again in Europe until the 12th century.