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Relevant bibliographies by topics / Ancient Cynicism

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Academic literature on the topic 'Ancient Cynicism'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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Journal articles on the topic "Ancient Cynicism"

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McDonald, Ronan. "Mock Mockers: Cynicism, Suffering, Irish Modernism." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 2 (April 2021): 177–94. http://dx.doi.org/10.1017/pli.2020.40.

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Cynicism styles itself as the answer to the mental suffering produced by disillusionment, disappointment, and despair. It seeks to avoid them by exposing to ridicule naive idealism or treacherous hope. Modern cynics avoid the vulnerability produced by high ideals, just as their ancient counterparts eschewed dependence on all but the most essential of material needs. The philosophical tradition of the Cynics begins with the Ancients, including Diogenes and Lucian, but has found contemporary valence in the work of cultural theorists such as Peter Sloterdijk. This article uses theories of cynicism to analyze postcolonial disappointment in Irish modernism. It argues that in the “ambi-colonial” conditions of early-twentieth-century Ireland, the metropolitan surety of and suaveness of a cynical attitude is available but precarious. We therefore find a recursive cynicism that often turns upon itself, finding the self-distancing and critical sure-footedness of modern, urbane cynicism a stance that itself should be treated with cynical scepticism. The essay detects this recursive cynicism in a number of literary works of post-independence Ireland, concluding with an extended consideration of W. B. Yeats’s great poem of civilizational precarity, “Nineteen Hundred and Nineteen.”

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REVELL, PIERS. "Ancient cynicism: a case for salvage." Review of International Studies 36, S1 (August 31, 2010): 201–23. http://dx.doi.org/10.1017/s0260210510000902.

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AbstractTaking a quote from President Obama as its starting point, this article examines the usages of the word cynicism in politics, business and International Relations. It distinguishes five different forms: accusative; reflexive; projective; cathartic and ancient. When used accusatively, the cynic is an archetype we see in others whose character or actions we wish to reproach. When used reflexively, the cynic is a social archetype we identify with ourselves. Projective cynicism is the means by which an impertinent discourse may be playfully distanced. Cathartic cynicism is a means by which mental conflict is mediated. Ancient cynicism was a utopian attempt to negotiate the contradiction between cosmopolitanism and the overwhelming reality of slavery. The article concludes that it may be worthwhile comparing and contrasting all these forms of cynicism out in the public sphere.

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Pià-Comella, Jordi. "Un tournant majeur de l'acculturation du cynisme à Rome : le De philosophia de Varron." Elenchos 41, no. 2 (December 16, 2020): 269–96. http://dx.doi.org/10.1515/elen-2020-0015.

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AbstractIn his De philosophia, Varro lists 288 philosophical schools on the highest good before presenting Antiochus’s doctrine as the only true one. One of the particularities of his moral doxography consists in including cynicism which has never been mentioned in the previous moral sources. This paper therefore aims to show that the De philosophia represents a major turning point for the Roman reflection on cynicism. First, Varro defines cynicism as a simple way of life (habitus) and not a doctrine (ratio) so that it could be adopted by all other philosophies. In fact, by ‘reducing’ cynicism to a way of life Varro makes it compatible with his conception of the highest good based on social duties. In that respect, his position on cynicism is opposite to Cicero’s who, in his De officiis, considers cynicism as a dangerous philosophy for Roman values. Finally, Varro uses cynicism as a conceptual tool for thinking, in philosophical terms, one of the most important issues that run through all his work: the relationship between happiness and Ancient Roman simplicity, especially in the context of Roman decadency. For instance, in Varro’s Menippean Satires, Cynics’s destitution partly reminds of the Ancient Romans’ austerity. Therefore, by mentioning cynicism in his moral doxography, Varro gives an original and Roman treatment of the Antiochian inquiry into the concept highest good.

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Suvorov, V. V. "Cynics and the Hellenistic Era." Siberian Journal of Philosophy 16, no. 3 (2018): 192–203. http://dx.doi.org/10.25205/2541-7517-2018-16-3-192-203.

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It is established that the weakening of moral and ethical rigorism in the cynical doctrine in the Hellenistic era was associated with the radicalism of the ancient Cynics and the impossibility of its further preservation. It is also shown that in the philosophy of the Cynics in the Hellenistic era, two tendencies emerged: the alienation of the individual from society and the desire for political activity. Despite the involvement of individual Cynics in politics, Cynicism in the Hellenistic era retained its deeply individualistic character.

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Gutauskas, Mintautas. "KASDIENIS MIGLOTAS CINIZMAS." Religija ir kultūra 8 (January 1, 2011): 37–51. http://dx.doi.org/10.15388/relig.2011.0.2755.

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Straipsnyje nagrinėjamos šiuolaikinio kasdienio cinizmo struktūros. Svarstomi prieigų prie cinizmo tyrimų klausimai. Cinizmui analizuoti pasitelkiami istoriniai ir struktūriniai aspektai. Iš antikinio kinizmo yra kildinama ciniška kultūros redukcija į prigimtį ir demaskavimo procedūra sąmojo forma. Struktūriniu aspektu dėmesys sutelkiamas į ciniškojo realizmo konstituciją. Teigiama, kad ciniškasis realizmas steigiasi dviejų tiesų perspektyvoje, kurių pirmoji yra nerealistinė nomos, idealų, siekiamybių sfera, antroji yra grynas realizmas – physis ar tikrovė, kuri konstituojasi redukcijos ir demaskavimo būdu. Nagrinėjant šiuolaikinį cinizmą parodoma, kad jame atgimsta cinizmo priešybė – naivumas, nes šiuolaikinis cinikas dažnai naiviai tiki ne idealais, vertybėmis ar kt., bet pačia demaskavimo procedūra. Galiausiai parodoma, kaip pašaipusis cinizmas virsta nelaiminga sąmone.Pagrindiniai žodžiai: cinizmas, kasdienybė, demaskavimas, Sloterdijkas, Sverdiolas.EVERYDAY OBSCURE CYNICISMMintautas GutauskasSummaryThe article deals with the structures of contemporary everyday cynicism. It discusses the question of relevant approach to the cynicism as well. Historical and structural aspects are invoked in the analysis of cynicism. The investigation of historical aspect shows that cynical reduction of culture into nature and unmasking in the form of joke can be derived from the ancient Cynics, and the investigation of structural aspect, in turn, focuses on constitution of cynical realism. The author asserts that cynical realism is established in the perspective of two truths: the first truth is unrealistic nomos, the area of ideals and purposes, the second truth is purely realistic, that is to say, physis or reality which is constituted by means of reduction and unmasking. Closer examination of contemporary cynicism reveals that direct opposite of cynicism – the naivety – revived in contemporary everyday cynicism: contemporary cynic naively believes not in ideals or values and all that, but in procedure of unmasking itself. Finally, the analysis shows how the mocking cynicism turns into unhappy consciousness.Keywords: cynicism, everydayness, unmasking, Sloterdijk, Sverdiolas.

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VALATKA, Vytis, and Vaida ASAKAVIČIŪTĖ. "Ethical-cultural Maps of Classical Greek Philosophy: the Contradiction between Nature and Civilization in Ancient Cynicism." Cultura 16, no. 1 (January 1, 2019): 39–53. http://dx.doi.org/10.3726/cul012019.0003.

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This article restores the peculiar ethical-cultural cartography from the philosophical fragments of Ancient Greek Cynicism. Namely, the fragments of Anthistenes, Diogenes of Sinope, Crates, Dio Chrysostom as well as of the ancient historians of philosophy (Diogenes Laertius and Joanes Stobaeus) are mainly analyzed and interpreted. The methods of comparative analysis as well of rational restoration are applied in this article.The authors of the article concentrate on the main characteristics of the above mentioned cartography, that is, the contradiction between maps of nature and civilization. The article comes to the conclusion that the basis of this contradiction is the concept of the main value as well as virtue in the above mentioned cynicism, namely, natural radical temperance. According to ancient cynics, this virtue is absolutely incompatible with pleasure-driven civilization, as the latter annihilates the former. Therefore, cynics interpreted the whole territory of the world known at that time as divided between maps of nature and civilization that never overlap or even intersect. Moreover, according to ancient cynics, the territory covered by maps of civilization is considerably smaller than that enframed by the maps of nature. Moreover, the areas of nature are continuously being diminished, as civilization resolutely goes ahead. In such a situation that threatens survival of human nature the only possible way out is a return to the natural value of radical temperance. After cynics, the only effective strategy of achieving that challenging goal is askesis as excercises of temperance dedicated both to body and spirit.The authors of the article also give a certain SWOT analysis of the above mentioned cartography in the context of contemporary society. According to them, such a cartography possesses both strong and weak points. The main weak point is the contradiction itself between maps of culture and civilization. As a matter of fact, civilization does not annihilate the possibility of natural temperance, whereas a human being, according to his/her nature, is a creator of culture and civilization. On the other hand, the main positive aspect is an emphasis on virtue of temperance, which is actual, significant and relevant in any epoch, culture and civilization, and which is pretty much forgotten nowadays.

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Gilby, E. "Dogs' Tales: Representations of Ancient Cynicism in French Renaissance Texts." French Studies 64, no. 3 (June 28, 2010): 342. http://dx.doi.org/10.1093/fs/knq052.

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Hoyos Sánchez, Inmaculada. "El coraje en el gobierno de las pasiones: notas sobre Platón y los cínicos antiguos = Courage in the Government of Passions: Notes on Plato and the Ancient Cynics." ΠΗΓΗ/FONS 4, no. 1 (June 4, 2020): 141. http://dx.doi.org/10.20318/fons.2019.4915.

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Resumen: El propósito de este estudio es reflexionar acerca de las distintas concepciones que del coraje y sus funciones han tenido algunas escuelas de la Antigüedad en el marco de una política entendida como gobierno de las pasiones. En este artículo se compara la perspectiva de Platón con el enfoque del cinismo. En la primera sección, se analiza el papel de la educación musical en la República . Dicha educación, según Platón, fomenta el verdadero coraje entre los guardianes y evita su brutalidad. En la segunda sección, se consideran las diferencias entre el platonismo y el cinismo. Éste último presentó una nueva manera de entender el coraje, como un modo de vida que no requiere ningún tipo de pedagogía musical, sino un entrenamiento constante para superar la vergüenza. Además, el coraje, para el cínico, no es la virtud específica de una clase del estado, la de los guardianes, sino que es un modo de vida que cualquier individuo puede adoptar aplicando una terapia correctora.Palabras clave: Platón, cinismo, coraje, música, vergüenza.Abstract: The following paper compares Plato’s proposal with the approach of cynicism concerning the virtue of courage. The first section studies role of musical education in the Republic, which contributes to foster real courage among the guardians and avoids brutality. The second section exposes the differences between Platonism and Cynicism. The latter presented a new way of understanding courage, as a way of life, which does not require a musical pedagogy, but training in overcoming shame. Courage, according to the Cynics, is not the specific virtue of a class but is a way of life that any individual can adopt.Keywords: Plato, Cynicism, courage, music, shame.

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Mastroianni, Michele. "Hugh Roberts, Dog’s Tales. Representations of Ancient Cynicism in French Renaissance Texts." Studi Francesi, no. 155 (LII | II) (October 1, 2008): 439. http://dx.doi.org/10.4000/studifrancesi.8856.

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Waterfield, Robin. "The Greek Praise of Poverty: Origins of Ancient Cynicism. By William D. Desmond." Heythrop Journal 49, no. 3 (March 26, 2008): 480–81. http://dx.doi.org/10.1111/j.1468-2265.2008.00395_5.x.

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Dissertations / Theses on the topic "Ancient Cynicism"

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Roberts, Hugh. "Representations of ancient Cynicism in French texts, 1546-1615." Thesis, Oxford Brookes University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.404675.

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Flores-Junior, Olimar. "Le cynisme ancien : vie kata phusin ou vie kat'euteleian?" Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040053.

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Le cynisme est un mouvement philosophique qui s’est développé en Grèce à partir du IVe s. av. J.-C. autour de Diogène de Sinope. La critique moderne a souvent vu dans ce mouvement l’expression d’un naturalisme radical, une doctrine fondée sur le refus des valeurs de la vie civilisée, qui par conséquent pourrait être définie comme une “croisade contre la civilisation” ou comme un “courant anti-prométhéen”, le “feu civilisateur” étant à l’origine des maux des hommes. La morale cynique consisterait ainsi dans la proposition d’un “retour à la nature” ou d’une vie “selon la nature” (kata phusin), guidée par l’idée d’animalité et de primitivisme, c’est-à-dire d’une vie inspirée par le comportement animal ou par le modus vivendi des premiers hommes. La présente thèse a pour but de soumettre à l’épreuve des textes qui nous ont été transmis par l’Antiquité cette interprétation largement répandue du cynisme. L’hypothèse avancée ici, qui s’appuie entre autres sur l’examen de deux textes – le Discours VI de Dion Chrysostome et le dialogue du Pseudo-Lucien intitulé Le cynique, – qu’on a confrontés à d’autres témoignages, comme le livre VI des Vies et doctrines des philosophes illustres de Diogène Laërce ou les lettres pseudépigraphes attribuées à Diogène de Sinope et à Cratès de Thèbes –, consiste à définir le cynisme comme la recherche d’une vie “selon la facilité” (kat’ euteleian) et la pensée diogénienne comme une forme radicale de pragmatisme, au sein de laquelle les dualismes – notamment celui qui oppose nomos et phusis – tendent à être supprimés au nom d’une morale déterminée selon les circonstances concrètes de la vie individuelle
Cynicism is a philosophical movement which started in Greece in the 4th century B.C. around the figure of Diogenes of Sinope. Modern interpreters often understand this movement as the expression of a radical naturalism, a doctrine founded on a drastic refusal of all the values of civilized life and consequently defined as a “crusade against civilization” or as an “anti-promethean current”, identifying in the “civilizing fire” the very origin of all the troubles, vices and misfortunes that men have to cope with. Accordingly, Cynic ethics would advocate a “return to nature” or to a life “according to nature” (kata phusin), guided by the idea of animality and of primitivism, that is to say a life modeled on animal behavior or on the modus vivendi of the primitive men. The present thesis aims at questionning this widely spread interpretation of cynicism on the basis of an analysis of the texts transmitted by Antiquity. The alternative interpretation that we offer rests on the reading of two major texts: the Sixth Discourse by Dio Chrysostomus and the dialogue The Cynic transmitted under the authority of Lucian of Samosate, along with some other sources, like the sixth book of Lives and opinions of eminent philosophers written by Diogenes Laertius and the Letters attributed to Diogenes of Sinope and to Crates of Thebes. It redefines Cynic philosophy as the quest for a life “according to easiness” (kat’ euteleian) and — in modern terminology — as a radical form of pragmatism, within which dualisms – notably the one between nomos and phusis – tend to be abolished in the name of a morality conditioned by the actual circumstances of individual life

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Simos, Emmanouil. "A sceptical aesthetics of existence : the case of Michel Foucault." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/277823.

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A Sceptical Aesthetics of Existence: The Case of Michel Foucault Emmanouil Simos (Hughes Hall) Michel Foucault's genealogical investigations constitute a specific historical discourse that challenges the metaphysical hypostatisation of concepts and methodological approaches as unique devices for tracking metaphysically objective truths. Foucault's notion of aesthetics of existence, his elaboration of the ancient conceptualisation of ethics as an 'art of living' (a technē tou biou), along with a series of interconnected notions (such as the care of the self) that he developed in his later work, have a triple aspect. First, these notions are constitutive parts of his later genealogies of subjectivity. Second, they show that Foucault contemplates the possibility of understanding ethics differently, opposed to, for example, the traditional Kantian conceptualisation of morality: he envisages ethics in terms of self-fashioning, of aesthetic transformation, of turning one's life into a work of art. Third, Foucault employs these notions in self-referential way: they are considered to describe his own genealogical work. This thesis attempts to show two things. First, I defend the idea that the notion of aesthetics of existence was already present in a constitutive way from the beginning of his work, and, specifically, I argue that it can be traced in earlier moments of his work. Second, I defend the idea that this notion of aesthetics of existence is best understood in terms of the sceptical stance of Sextus Empiricus. It describes an ethics of critique of metaphysics that can be understood as a nominalist, contextualist, and particularist stance. The first chapter discusses Foucault's late genealogy of the subject. It formulates the interpretative framework within which Foucault's own conceptualisation of the aesthetics of existence can be understood as a sceptical stance, itself conceived as nominalist, contextualist and particularist. As the practice of an aesthetics of existence is not abstract and ahistorical but the engagement with the specific historical circumstances within which this practice is undertaken, the second chapter reconstructs the intellectual context from which Foucault's thought has emerged (Heidegger, Blanchot, and Nietzsche). The third chapter discusses representative examples of different periods of Foucault's thought -such as the "Introduction" to Binswanger's "Traum und Existenz" (1954), Histoire de la folie (1961), and Histoire de la sexualité I. La volonté de savoir (1976)- and shows in which way they constitute concrete instantiations of his sceptical aesthetics of existence. The thesis concludes with responses to a number of objections to the sceptical stance here defended.

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Books on the topic "Ancient Cynicism"

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The Greek praise of poverty: The origins of ancient cynicism. Notre Dame, Ind: University of Notre Dame Press, 2005.

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Dog's tales: Representations of ancient cynicism in French Renaissance texts. Amsterdam: Rodopi, 2005.

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Ucciani, Louis. De l'ironie socratique à la dérision cynique: Éléments pour une critique par les formes exclues. [Besançon]: Université de Besançon, 1993.

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McEvilley, Thomas. Diogenes: Defictions. Berkeley, Calif: Peter Koch, Printer, 1994.

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McEvilley, Thomas. Diogenes: Defictions. Berkeley, Calif: Peter Koch, Printer, 1994.

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Cynics. Berkeley: University of California Press, 2008.

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Weeber, Karl-Wilhelm. Diogenes: Botschaften aus der Tonne. Darmstadt: Primus, 2012.

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Les Kynika du stoïcisme. Stuttgart: F. Steiner, 2003.

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Prost, François. Les théories hellénistiques de la douleur. Louvain: Peeters, 2004.

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Goulet-Cazé, Marie-Odile. L' ascèse cynique: Un commentaire de Diogène Laërce VI 70-71. Paris: Libr. philosophique J. Vrin, 1986.

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Book chapters on the topic "Ancient Cynicism"

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Bosman, Philip. "Ancient Cynicism." In Mass and Elite in the Greek and Roman Worlds, 34–48. Routledge, 2017. http://dx.doi.org/10.4324/9781315605159-4.

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"Reject All Disciples: Ancient Cynicism and Fearless Speech." In Cynicism. The MIT Press, 2020. http://dx.doi.org/10.7551/mitpress/11679.003.0003.

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"Deface the Currency: Ancient Cynicism beyond the Pale." In Cynicism. The MIT Press, 2020. http://dx.doi.org/10.7551/mitpress/11679.003.0004.

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"2. Ancient Cynicism." In Artful Immorality – Variants of Cynicism, 18–75. De Gruyter, 2015. http://dx.doi.org/10.1515/9783110431599-003.

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Wildberg, Christian. "Cynicism." In Oxford Studies in Ancient Philosophy, Volume 57, 341–68. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198850847.003.0011.

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Historians of philosophy (such as Hegel, Hadot, Cooper, among others) tend to marginalize the ancient Cynics as philosophically uninteresting, and moreover as irrelevant for a proper understanding of the sense in which philosophy in antiquity used to be a way of life. To be sure, the Cynics lived very distinctive and unconventional lives, but whatever it was that they were doing, it cannot have been—so the historians claim—a conduct rooted in philosophical reason and argument. This paper first musters the grounds typically given for this kind of deflationary view and then proceeds to examine the sparse but nevertheless suggestive evidence about ancient Cynicism that the (predominantly Stoic) doxographical tradition handed down to us. In the end, it comes to a conclusion that is diametrically opposed to the prevailing opinion of the cynics as inconsequential non-philosophers.

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Allen, Ansgar. "Ancient Schools and the Challenge of Cynicism." In A History of Western Philosophy of Education in Antiquity. Bloomsbury Academic, 2021. http://dx.doi.org/10.5040/9781350074446.ch-006.

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Small, Helen. "Introduction." In The Function of Cynicism at the Present Time, 1–38. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198861935.003.0001.

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The introductory chapter delivers the core critical-theoretical arguments of the book. It starts with a broad characterization of modern cynicism and a critical account of the main features of early philosophical Cynicism from which it derives and departs. (In English, the capital C conventionally distinguishes the ancient from the modern form.) The focus then moves to the ‘present time’ of the title (1840 till now) and to the terms on which the book looks to describe a function for cynicism as a set of linguistic practices aimed at calibrating a plausible, sufficiently robust articulation of ideals. A substantial section of the argument deals with the variety of psychological models for defining and interpreting cynicism, identifying what they have in common and the basis they offer collectively for a ‘normative’ view of psychology.

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Goul, Pauline. "Is Ecology Absurd? Diogenes and the End of Civilization." In Early Modern Écologies. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462985971_ch05.

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This chapter proposes to unravel the many ecological underpinnings of Diogenes of Sinope’s Cynicism. Perhaps thinking cynically about climate change requires going back to Ancient Cynicism in general, and Diogenes of Sinope in particular; within the argument of this volume, this chapter explores the resurgence of Diogenes and the particular tone of the works of François Rabelais and Michel Montaigne. It makes a convincing case for reading both of these authors less as polar opposites and more as thinkers of the ecological shift in early modern France.

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Barker, Evelyn M. "Aristotle’s Reform of Paideia." In The Paideia Archive: Twentieth World Congress of Philosophy, 32–37. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia1998339.

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Ancient Greek education featured the pedagogical exercise of dialectic, in which a student defended a thesis against rigorous questioning by an instructor. Aristophanes’ Clouds, as well as Plato and Aristotle, criticize the practice for promoting intellectual skepticism, moral cynicism, and an eristic spirit - the desire to win in argument rather than seek the truth. I suggest Aristotle’s logic is meant to reform the practice of dialectic. In the first part of my paper, I defend the thesis that Aristotle’s syllogistic is an art of substantive reasoning against the contemporary view that it is a science of abstract argument forms. First, I show that Aristotle’s exclusive distinction between art and science makes syllogistic a techne for the higher forms of knowledge, science and practical wisdom. Then I argue that Aristotle’s treatment of demonstrative and dialectical syllogisms provides rigorous standards for reasoning in science and public debate. In particular I discuss a) the requirement that a demonstration use verifiable premises whose middle term points out a cause for the predicate applying to the conclusion; b) how his analysis of valid syllogisms with a "wholly or partly false" universal premise applies to dialectical syllogisms.

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Laks, André. "Jacob the Cynic." In Oxford Studies in Ancient Philosophy, Volume 57, 369–82. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198850847.003.0012.

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Jacob Burckhardt, the famous historian of Renaissance and Greek culture that Nietzsche highly appreciated, famously said that ‘What is of interest to [him] is not so much to see how far the Greeks took philosophy as to see how far philosophy took them.’ The phrase encapsulates the fascinating tension that pervades Burckhardt’s attitude towards Greek philosophy: whereas he was fundamentally hostile to philosophical doctrines, in particular because philosophers were themselves doctrinally hostiles to art, he also highly praised philosophy in as much as the embodiment of one of the great achievements of Greek culture, the development of the ‘free personality’. This explains why the Cynics, with little doctrine and much life, were his preferred philosophers.

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