They say that he was once scourging a slave whom he had detected in theft; and when he said to him, 'It was fated that I should steal;' he rejoined, 'Yes, and that you should be beaten.' ... But Chrysippus, in his treatise on Fate, and Posidonius, in the second book of his work on Fate, and Zeno, and Boethus, in the eleventh book of his treatise on Fate, say, that all things are produced by fate. And fate, (εἱμαρμένη), is a connected (εἰρομένη) cause of existing things, or the reason according to which the world is regulated. They also say that divination has a universal existence, since Providence has; and they define it as an act on account of certain results, as Zeno and Chrysippus, in the second book of his treatise on Divination, and Athenodorus and Posidonius... all agree in saying... They also say that there are some Dæmones, who have a sympathy with mankind, being surveyors of all human affairs; and that there are heroes, which are the souls of virtuous men, which have left their bodies. — Diogenes Laertius, *Lives*, VII.19, 74–75, 79 (tr. C. D. Yonge, 1853) **Surface Gloss:** Zeno's famous retort to the thieving slave ("fated to steal, and fated to be beaten") illustrates Stoic determinism: Fate is an unbroken chain of causes (*heimarmene*) that grounds both moral response and cosmic divination across a sympathetic universe overseen by *daimones*. Neutralize the **"Deterministic Excuse"** (whether biological, sociological, or algorithmic: *"My upbringing / brain chemistry / incentives made me do it"*) with **Zeno's Co-Fated Rejoinder**: *"Yes, your inputs determined your breach—and your breach now determines my boundary enforcement."* Never argue against a bad actor's deterministic excuse; simply accept their premise and include your own corrective consequence inside the exact same causal chain.
— In our words · Source: Lives of Eminent Philosophers (Diogenes Laertius)