Academic literature on the topic 'Diogenes of Sinope'
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Journal articles on the topic "Diogenes of Sinope"
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Piering, Julie. "Diogenes of Sinope." Philosophers' Magazine, no. 92 (2021): 92–98. http://dx.doi.org/10.5840/tpm20219219.
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As the illustrious Roman scholars Varro and Cicero reflect on the ethical turn in Greek philosophy, they rightly focus on Socrates, observing that he was the first to draw philosophy down from the heavens, placing her in the cities of men, so that she might inquire about life and morality. In the generation that follows Socrates, however, Diogenes of Sinope will unleash philosophy’s ethical potential with vitality and humour. Whereas Socrates identifies as a gadfly, Diogenes is a dog, and with him, ethics gains its bite.
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Tarrant, Harold. "Diogenes of Sinope." Ancient Philosophy 20, no. 1 (2000): 210–14. http://dx.doi.org/10.5840/ancientphil200020121.
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Braund, David. "Myth and Ritual at Sinope: From Diogenes the Cynic to Sanape the Amazon." Ancient Civilizations from Scythia to Siberia 16, no. 1-2 (2010): 11–23. http://dx.doi.org/10.1163/157005711x560291.
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Abstract The interaction of myth and history at Sinope is explored with regard (1) to Diogenes the Cynic and (2) Sanape/Sinope the Amazon. The modern statue of Diogenes illustrates the abiding and changing significance of an individual whose myth is much more important than the more probable details of his biography. His dwelling in a storage-jar may echo the image of Sinope as a centre of production and exchange (especially in wine and oil), while his apparent exile from Sinope (with his father) may shed some light on the obscure history of the city around the turn of the fifth into the fourth century BC, especially in its dealings with Athens.As for Amazons, it is argued that the distinction between Sinope the nymph and Sinope/Sanape the Amazon is not clear-cut, especially because the nymph was imagined (as often as not) as a daughter of Ares, like the Amazons. That explains why she is an Amazon (and not a nymph) in Pseudo-Scymnus, writing for a king of neighbouring Bithynia. The much-discussed version of Andron of Teos and his story of the hard-drinking Amazon may owe something to the city’s reputation for wine, but it seems to be marginal to the main-line tradition from Heraclitus to Pseudo-Scymnus and the Tabula Albana. Sinope was one of several cities of Asia Minor which claimed and celebrated an Amazon in its mythical past. Aeneas Tacticus gives a clue to Amazon cult practice in the city. The link with Amazons may also have assisted Sinope’s imperialism in the eastern Black Sea region.
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Paone, Christopher. "Diogenes the Cynic on Law and World Citizenship." Polis: The Journal for Ancient Greek Political Thought 35, no. 2 (September 17, 2018): 478–98. http://dx.doi.org/10.1163/20512996-12340176.
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Abstract Against the traditional reading of Cynic cosmopolitanism, this essay advances the thesis that Diogenes’ world citizenship is a positive claim supported by philosophical argument and philosophical example. Evidence in favor of this thesis is a new interpretation of Diogenes’ syllogistic argument concerning law (nomos) (D.L. 6.72). Important to the argument are an understanding of Diogenes’ philanthropic character and his moral imperative to ‘re-stamp the currency’. Whereas Socrates understands his care as attached specially to Athens, Diogenes’ philosophical mission and form of care attach not to his native Sinope but to all humanity. An important result is that Diogenes’ Cynicism provides an ancient example of cosmopolitanism that is philanthropic, minimalistic, experimental, and utopian.
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Marmysz, John. "That’s Not Funny: The Humor of Diogenes." Philosophy of Humor Yearbook 1, no. 1 (September 1, 2020): 97–116. http://dx.doi.org/10.1515/phhumyb-2020-0009.
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Abstract This article offers an analysis of the role humor plays in the philosophy of Diogenes of Sinope (c. 412-c. 323 BC). It argues that the Cynicism authored by Diogenes is a philosophy premised on a number of doctrines, and that among these doctrines humor holds the central place. The Cynical humor of Diogenes is characterized as more than just a feature of his personality or a method through which he communicates his real message, but as the actual state of mind that he intends to impart to his students.
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Nikulina, Anzhelika Gennadevna. "IMMORAL PANMORALISM OF DIOGENES OF SINOPE." Sovremennye issledovaniya sotsialnykh problem, no. 2-2 (June 21, 2016): 206. http://dx.doi.org/10.12731/2077-1770-2016-2-2-206-217.
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Larner, Andrew. "Neurological Signs: Syllogomania; with a note on Diogenes of Sinope." Advances in Clinical Neuroscience & Rehabilitation 19, no. 4 (July 2020): 47. http://dx.doi.org/10.47795/buog8200.
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Wiegandt, Kai. "J. M. Coetzee’s ‘Dog-Man’ and the Cynicism of Disgrace." Anglia 131, no. 1 (April 2013): 121–40. http://dx.doi.org/10.1515/anglia-2013-0007.
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Abstract The article argues that Coetzee’s novel Disgrace positions the animal not only as opposed to protagonist David Lurie but also in him. The novel dramatizes this by focusing on Eros: Lurie gradually replaces his idea of desire derived from the Romantics (Wordsworth, Coleridge) with an idea of instinct that suggests Eros to be common to humans and animals. I argue that Lurie ultimately arrives at a stance similar to that of Diogenes of Sinope, the contemporary of Plato and main representative of the Cynics. Seen against this background, Lurie’s metamorphosis into a ‘dog-man’ becomes readable as recognition of his own animality, a recognition that has decisive consequences for an ethical reading of the novel.
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Piering, Julie. "The Kosmopolis over the Kallipolis." Epoché: A Journal for the History of Philosophy 25, no. 2 (2021): 381–99. http://dx.doi.org/10.5840/epoche202163186.
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When the Cynic philosopher, Diogenes of Sinope, coins the term ‘cosmopolitan,’ he invites an expansive understanding of the ethical and political commitments one should endeavor to challenge and uphold. Whereas the politics of the day privileged one’s status and role in the polis as foundational for rights, entitlements, duties, and allegiances, the cosmopolitan perspective highlights the arbitrary nature of political boundaries and benefits. This permits virtue, nature, and reason to supplant law and custom as the standards for judgment. After grounding the invention of cosmopolitanism in its political and ethical context, this paper explores what is salient in the notion by attending to it in its own right and as a foil for a different kind of ethically driven political structure, here represented by Plato’s kallipolis.
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Flores Júnior, Olimar. "Luciano e o cinismo: o caso Alcidamas." Nuntius Antiquus 9, no. 2 (December 31, 2013): 139–80. http://dx.doi.org/10.17851/1983-3636.9.2.139-180.
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One of the axes of the so called “Lucianic Question” is the relationship of the writer from Samosata with the philosophy, and especially with the Cynicism. Even though the idea of a “Cynic Lucian” or a “Philosopher Lucian” has been abandoned, modern criticism still seems to hesitate before the image of the Cynicism that we find in the pages of this author, which fluctuate in a more or less explicit way between the approval and praise in one hand, and the attack and sarcasm in the other. This article seeks to re-examine this issue in the light of an analysis of the figure of the Cynic Alcidamas, a character that appears in the Symposium or The Lapiths. The hypothesis to be defended here is that the seemingly pitiless construction of this Cynic, the most “buffoon” of the guests in the described banquet, actually reveals the sympathy and admiration that Lucian feels about the tradition of which Diogenes of Sinope was the chief representative.
Dissertations / Theses on the topic "Diogenes of Sinope"
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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 individuelleCynicism 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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Fustin, Ludivine. "Romanciers cyniques : Octave Mirbeau, Pierre Drieu la Rochelle, Michel Houellebecq." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040011.
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À travers l’étude des romans de trois écrivains jugés cyniques – au sens antique ou moderne du terme –, il s’agit de chercher à définir un nouveau statut auctorial dans l’histoire du champ littéraire du XIXe au XXIe siècles : celui de romancier cynique. Le fil conducteur de cette recherche procède, avant tout, du rapport fondamental qu’entretient le cynisme avec la vérité. Vérité historique, lorsque ces écrivains envisagent le cynisme (notion qui touche aussi bien à la philosophie, à la psychologie qu’à la morale) comme un matériau romanesque, autrement dit, un thème, un caractère, une attitude à exposer afin de dévoiler au mieux la réalité de leur siècle respectif. Vérité transhistorique, quand ils s’attachent à révéler ce que sont l’homme et le monde. Le cynisme relève alors d’une pratique, celle du dire-vrai, qui favorise le caractère aléthique du texte littéraire et conditionne la teneur du discours véhiculé par le roman : c’est un centre autour duquel gravitent des thèmes, des éléments narratifs et des procédés d’écriture communs aux écrits romanesques de Mirbeau, de Drieu et de Houellebecq, dont les horizons sont pourtant bien distincts. Cette forte implication du cynisme dans l’espace littéraire suppose nécessairement un rapport singulier au réel ; elle exige du romancier qu’il ménage la rencontre du fictif et du vécu, tout en déclenchant un processus de dévoilement, franc et lucide, à l’égard de la littérature elle-même. Le romancier cynique se doit de mettre à nu les faiblesses, les contradictions, voire les travers de la littérature afin d’être au plus près de ce qu’elle est vraimentThe antique and modern study of the novels by these three cynical writers aims at trying to portray a new authorial status in the history of nineteenth to twenty-first century literature : the status of the cynical novelist. First and foremost, the common thread of this research comes from the essential link between cynicism and truth. On the one hand, truth as historic truth is defined when cynicism (in its philosophical, psychological and ethical terms) is considered by these novelists as a novel material, in other words, a theme, a character, and an attitude, which exposes the reality of their respective century. On the other hand, truth as transhistorical truth is when they endeavour to unveil what mankind and world are. Cynicism comes therefore from the habit of truth-telling, the one that promotes the alethic aspect of the literary text and determines the content of the speech conveyed by the novel. Mirbeau, Drieu and Houellebecq novels have really definite horizons of their owns. But if I consider the common points to these three writers, I can say that this truth-telling process is a centre around which themes, narrative elements and writing processes gravitate. This strong involvement of cynicism in the literary space necessarily implies a singular connection to reality, therefore, it implies for the novelist both to handle carefully this melting of fiction and real-life experiences and to trigger a process of a honest and lucid disclosure towards literature itself. A cynical novelist must expose the weaknesses, the contradictions and even the quirks of literature in order to be as close as possible to what it really is
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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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Chouinard, Isabelle. "La conception de la liberté chez les premiers Cyniques." Thèse, 2016. http://hdl.handle.net/1866/18718.
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Diogène de Sinope, principal représentant du cynisme ancien, affirme dans une de ses œuvres qu’« il mettait la liberté au-dessus de tout ». Il n’est pas question ici du sens politique de la liberté, mais plutôt de son acception morale et individuelle, dont les origines remontent au moins au VIe s. av. J.-C. et peut-être à la racine même du mot ἐλεύθερος. Retracer l’histoire de cette notion révèle diverses influences sur le cynisme, que ce soit la figure de l’« esclave libre » chez les tragiques, ou la correspondance entre nature et liberté chez les Sophistes et Démocrite. Pour atteindre l’autarcie et l’apathie, les deux caractéristiques de la liberté cynique, Diogène doit soumettre son corps à un entraînement de nature physique, seul moyen de s’émanciper des chaînes de la civilisation. Socrate, surtout chez Xénophon et dans une certaine mesure chez Platon, avait déjà fait des exercices corporels une condition d’acquisition de la liberté. Toutefois, l’émancipation de l’individu débouche avec Socrate sur l’apprentissage du savoir qu’il juge nécessaire à la vertu. Les Cyniques, quant à eux, rejettent la vertu-connaissance et limitent leur activité philosophique à la pratique d’une ascèse corporelle rigoureuse, de sorte que la liberté mène sans détour à la vertu et au bonheur au point de s’y identifier. Les Cyniques se différencient donc de leurs prédécesseurs socratiques en ne prolongeant pas leur quête philosophique au-delà du moment de la libération et, par le fait même, font de la liberté la véritable marque distinctive de leur philosophie.Diogenes of Sinope, the main representative of ancient Cynicism, says in one of his works that « he preferred freedom above everything ». He does not mean here freedom in its political sense, but rather in its moral and individual meaning, which dates back at least to the sixth century BC and perhaps to the very root of the word ἐλεύθερος. Tracing the history of this notion reveals diverse influences on Cynicism, whether the figure of the « free slave » of the tragedians, or the correspondence between nature and freedom of the Sophists and Democritus. To reach self-sufficiency and apathy, the two characteristics of Cynic freedom, Diogenes must submit his body to physical training, it being the only way to break free from the chains of civilization. Socrates, especially in Xenophon and to a certain extent in Plato, had already made physical exercises a condition for acquiring freedom. However, with Socrates the emancipation of the individual ends in gaining knowledge that he deems necessary to virtue. Cynics, for their part, reject virtue-knowledge and limit their philosophical activity to the practice of a rigorous physical asceticism, so that freedom leads directly to virtue and happiness to the point of identifying with it. Therefore, Cynics differ from their Socratic predecessors by not extending their philosophical quest beyond the moment of liberation and thereby make freedom the true hallmark of their philosophy.
Books on the topic "Diogenes of Sinope"
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Navia, Luis E. Diogenes of Sinope: The man in the tub. Westport, Conn: Greenwood Press, 1998.
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Sag mir, o Hund, wo der Hund begraben liegt: Das Grabepigramm für Diogenes von Sinope : eine komparative literarisch-epigraphische Studie zu Epigrammen auf theriophore Namensträger. Hildesheim: G. Olms, 1989.
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Laertius, Diogenes, and Kurt Steinmann. Das Leben des Diogenes von Sinope. Diogenes Verlag, 1999.
Find full textBook chapters on the topic "Diogenes of Sinope"
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Zimmermann, Bernhard. "Diogenes von Sinope." In Philosophen, 53–54. Stuttgart: J.B. Metzler, 2004. http://dx.doi.org/10.1007/978-3-476-02949-2_13.
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Zimmermann, Bernhard. "Diogenes von Sinope." In Metzler Philosophen Lexikon, 228–29. Stuttgart: J.B. Metzler, 1995. http://dx.doi.org/10.1007/978-3-476-03642-1_81.
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Oele, Marjolein. "Diogenes of Sinope." In Meet the Philosophers of Ancient Greece, 139–42. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315249223-36.
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Desmond, Will. "Diogenes of Sinope." In Early Greek Ethics, 651–79. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198758679.003.0029.
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Diogenes of Sinope is the great exemplar whom later Cynics continually evoke. Yet despite the many vivid anecdotes told of him, he is historically a shadowy figure, and his ideas are difficult to pinpoint with absolute precision. In seeking to locate Diogenes somewhat precisely both in his own time and in the longer durée of Greek ethical thought, “Diogenes of Sinope” first surveys major themes of Cynicism that may be traced back to Diogenes himself: living according to nature, criticism of customs, shamelessness and parrhēsia, ascetic self-sufficiency, cosmopolitanism, and the pursuit of happiness through virtue. While there may be a general consensus on these topics, controversies remain, and perhaps must remain. In its second section, therefore, the chapter explores diverse, even opposite ways in which Diogenes has been construed and categorized. This series of antinomies again highlights the difficulties of precise interpretation, and suggests the deliberately elusive nature of Diogenes’ ethical thinking.
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"1. Diogenes von Sinope." In Diogenes der Kyniker. Exempel, Erzählung, Geschichte in Mittelalter und Früher Neuzeit., 1–10. Max Niemeyer Verlag, 1997. http://dx.doi.org/10.1515/9783110933437.1.
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"DIOGENES OF SINOPE (TrGF 88)." In Minor Greek Tragedians, Volume 2: Fourth-Century and Hellenistic Poets, 203–31. Liverpool University Press, 2021. http://dx.doi.org/10.2307/j.ctv1s5nwxd.17.
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"Diogenes von Sinope – die zynische Bildung." In Philosophen als pädagogische Denker, 49–58. Verlag Barbara Budrich, 2015. http://dx.doi.org/10.2307/j.ctvddzntm.6.
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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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"DIOGENES OF SINOPE GETS HARD ON VIAGRA." In The Philosophy of Viagra, 25–43. Brill | Rodopi, 2011. http://dx.doi.org/10.1163/9789401200363_004.
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"Σωϰράτης μαινόμενος oder die Dialogen des Diogenes von Sinope." In Apparat, 1–168. De Gruyter, 2016. http://dx.doi.org/10.1515/9783110302431-001.
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