 We note just a few contributions of the subsequent centuries of the Hellenistic era. (See Bobzien 1998.) This period was dominated by debates between Epicureans, Stoics, and the Academic Skeptics, and as it concerned freedom of the will, the debate centered on the place of determinism or of fate in governing human actions and lives. The Stoics and the Epicureans believed that all ordinary things, human souls included, are corporeal and governed by natural laws or principles. Stoics believed that all human choice and behavior was causally determined, but held that this was compatible with our actions being ‘up to us’. Chrysippus ably defended this position by contending that your actions are ‘up to you’ when they come about ‘through you’—when the determining factors of your action are not external circumstances compelling you to act as you do but are instead your own choices grounded in your perception of the options before you. Hence, for moral responsibility, the issue is not whether one’s choices are determined (they are) but in what manner they are determined. Epicurus and his followers had a more mechanistic conception of bodily action than the Stoics. They held that all things (human soul included) are constituted by atoms, whose law-governed behavior fixes the behavior of everything made of such atoms. But they rejected determinism by supposing that atoms, though law-governed, are susceptible to slight ‘swerves’ or departures from the usual paths. Epicurus has often been understood as seeking to ground the freedom of human willings in such indeterministic swerves, but this is a matter of controversy. If this understanding of his aim is correct, how he thought that this scheme might work in detail is not known. (What little we know about his views in this matter stem chiefly from the account given in his follower Lucretius’s six-book poem, On the Nature of Things. See Bobzien 2000 for discussion.)