Introduction

Now that we have considered Stoic perversity in their materialist physics (especially the theory of incorporeals) and their materialist philosophy of language (especially the theory of λϵκτα), we can examine how the Stoics developed a perverse logic. This perversity is due to the Stoics’ fascination with the power of paradoxes.

We begin this chapter by acknowledging that Stoic logic was almost forgotten due to the 2,000 years of dominance of Aristotelian logic. From the perspective of Aristotle's categorical reasoning, the Stoics’ system of propositional system perverted, especially its exploitation of paradoxes. To consider Stoic propositional logic, we will first consider how it harnesses absurdity, especially in so far as it perverts good and common sense. We then specify the structure and purposes of paradoxes in their propositional system. We will focus on the four paradoxes that are essential to the type of transcendental logic of incorporeals that we have been developing since ‘The Yolk B’: (1) The Heap, (2) The Liar, (3) The Master and (4) The Nobody. Each of these four express the structure of ambiguity, which turns on what Deleuze calls the ‘aleatory point’. We conclude by comparing two ancient types of inference – ergo and igitur – and ask whether it is enough to study Stoicism or whether Stoic theory necessitates a becoming-Stoic. At the very end of this chapter, before turning to ‘The Shell C’, we will pause to ask what Deleuze considers an essential question for anyone who takes seriously the history of philosophy: ‘How much have we yet to learn from Stoicism’ (LS 158)?

A Forgotten Logic

For much of the history of philosophy, Stoic logic was widely panned, partly due to the Stoics’ fascination with paradoxes. Given this fascination, it is not surprising that Zeno reportedly paid 200 drachmas for seven versions of one paradox: ‘The Reaper’ (DL 7.25).

Depending on time and rates, this might just under $10,000 (current USD) in order to acquire just one logical paradox.