[2][3] The general idea behind the lazy argument can already be found in Aristotle's De Interpretatione, chapter 9.
The Stoic philosopher Chrysippus' refutation of the lazy argument is given in Cicero's On Fate and in Eusebius' Preparation for the Gospel.
In his 1710 work Theodicy, Leibniz writes: Men have been perplexed in well-nigh every age by a sophism which the ancients called the 'Lazy Reason', because it tended towards doing nothing, or at least towards being careful for nothing and only following inclination for the pleasure of the moment.
But it is taking an unfair advantage of this alleged necessity of fate to employ it in excuse for our vices and our libertinism ...
Thus the connexion of effects and causes, so far from establishing the doctrine of a necessity detrimental to conduct, serves to overthrow it.