視為己有{oikeidsis)概念是斯多噶學派儉理學的特色。這一概念在它 的泛神物質一元論的本體基礎建立上，宇宙是由神、人和自然世界共同組成 的一個完整的神聖實體。神聖理性掌握和管理宇宙整體。物質是唯一真實 的。人是由靈魂與身體結構起的有組織的整全個體。視為己有具有發展的歷 程。在第一階段，所有具有靈魂的動物，當依照自然生活，將自己自然狀態 中所有的視為己有，努力地保存自己。這是來自動物的本能。人在出生之始， 如同動物依照本能生活，及至成年，理性方發展出來。在第二階段人的依照 自然生活當是依照理性生活。第二階段的視為己有是人當意識和認識到依自 身的自然狀態的生活亦即追求至善和渡德行的生活。在第三階段，鑒於所有 的人具有相同的理性，同屬於一個人類大家族，oz'keMsis因而具有社會面 向，人要將他人的善視為己有。人對他者有責任，要愛人如己。
本論文旨在論證斯多噶學派的視為己有之所以建立在泛神物質一元 論，因它反對任何形式的二元論，特別是柏拉圖的二元論；非物質世界和物 質世界之間的二元對立，及人的靈魂與身體之間的二元對立，甚至理性與非 理性之間的二元對立。斯多噶學派的視為己有概念不僅從宇宙是一整體，且從人是有組織的整全個體探討人與自己，與他人，與自然世界的關係。這種 整全的概念正是柏拉圖否認的。

The concept of oikeiosis is the characteristic of Stoic ethics. The ontological foundation of the oikeiosis is based on its pantheistic material monism. The cosmos is constituted by god (gods), humans and natural world as a complete divine substance. The whole cosmos is controlled and directed by the divine logos. For the stoics, matter is the only true reality. Man is joined by soul and body as a structured wholistic self. The oikeiosis is in developing processes. Living in accordance with nature and making all those belong to oneself as one’s own is the first stage of oikeiosis at the moment of the birth of all the animals, including humans. At this stage animals attain their oikeiosis by their instincts. At the beginning of its birth, a baby lives in agreement with its nature just as the way animals do. When it grows up, as its reason develops, living in accordance with nature turns out to be living in accordance with reason. The second stage of oikeiosis is then to attain summum bonum, leading a virtuous life, since man as rational being is capable of recognizing what his constitution is. Because all men possess the same reason and belong to the same human family, oikeiosis by nature has social dimension. At the third stage, a man should take into account of his fellow’s well-being as his own oikeiosis. A man should love the others as he loves himself.
This paper tries to argue why the Stoics’ oikeidsis concept based on its pantheistic material monism. The reason is its objection to any forms of dualism, especially the Platonic dualism; the dualistic opposition between the immaterial and material worlds, that of the psyche and body, and even that of rational and irrational. The Stoics’ oikeidsis is not only based on its idea of the wholistic cosmos, but also found on that of the structured wholistic self; i.e. the psychophysical whole and the relations between a human being with itself, with the others, and with the natural world. This kind of wholistic ideas of the cosmos and of humans are what Plato denied.