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Journal articles on the topic 'Diogenes of Sinope'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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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Mamarasulov, Andrei Ravkhatovich. "The attributive meaning of the categories "to be" and "to have" on the example of the practical philosophy of Diogenes of Sinop." Философская мысль, no. 7 (July 2024): 57–73. http://dx.doi.org/10.25136/2409-8728.2024.7.71143.

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The subject of the study is the practical philosophy of Diogenes of Sinope, considered as a material for the objectification of the philosophical categories "to be" and "to have". The object of the study is the attributive meaning of the categories "to be" and "to have", taken in the meaning of the basic modes of human existence. The author examines in detail the following aspects of the topic: the dichotomy of "to be" and "to have" in the context of the opposition between human values and self-existence, the difference between the categories of "to be" and "to have" in terms of determining th

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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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Verde, Francesco. "Diogene di Sinope: un addendum (Ap V 302)." Revue des Études Anciennes 118, no. 2 (2016): 443–49. http://dx.doi.org/10.3406/rea.2016.6778.

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This short note focuses on an epigram of the Anthologia Palatina written by Agathias Scholasticus (AP V 302). In so far as it is a literary variation of the VI century AD, the last two lines of this text cannot be considered stricto sensu as an evidence of Diogenes of Sinope’s gesture, but as an interesting but neglected testimony of the Diogenian practice of masturbation. The epigram has to be considered as an addendum to Giannantoni’s edition of Diogenes’ testimonies.

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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 (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 at

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Marmysz, John. "That’s Not Funny: The Humor of Diogenes." Philosophy of Humor Yearbook 1, no. 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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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 fourt

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ÖZDEMİR, Hüseyin, and Figen KÖSE. "A MYSTICAL CHARACTER IN ANCIENT GREECE DIOGENES OF SINOPE AND MYTH DESIGN LATERNA." ZEITSCHRIFT FÜR DIE WELT DER TÜRKEN / JOURNAL OF WORLD OF TURKS / TÜRKLERİN DÜNYASI DERGİSİ 15, no. 1 (2023): 183–200. http://dx.doi.org/10.46291/zfwt/150114.

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Philosophy, which is based on knowing the basis, affects the thoughts and behaviors of society through philosophers. This effect is such an effect that; It not only sheds light on the period the philosopher was in but also continues to illuminate the centuries after. Enlightenment and awakening have manifested themselves in different ways in different ways. The most conspicuous form has taken place in works of art, this is due to the fact that art appeals to more than one sense and is easier to perceive.In this study, the most famous representative of Diogenes, known as "Diogenes of Sinop", fo

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Zaccaria, Pietro. "Did the Hellenistic Stoics Consider Diogenes’ and Zeno’s Republics Spurious?" Classical Journal 120, no. 4 (2025): 425–49. https://doi.org/10.1353/tcj.2025.a959696.

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Abstract: In this article I reassess the ancient evidence for a Hellenistic Stoic debate about the authenticity of the two Republics written by Diogenes of Sinope and Zeno of Citium, respectively. I argue that while a Stoic attempt to reject the authenticity of Diogenes’ Republic is clearly attested in the 1st century bce, the evidence for a similar attempt with regard to Zeno’s Republic is scant and problematic. Most sources attest that various Hellenistic Stoics criticized the work, but usually did not consider it spurious. If some Stoics cast doubts on the authenticity of Zeno’s Republic, s

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11

Frey, Christiane. "Wieland's Diogenes: A Cosmopolitan sensus non-communis." MLN 139, no. 3 (2024): 454–71. https://doi.org/10.1353/mln.2024.a945085.

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Abstract: Wieland's novel Dialogen des Diogenes von Sinope from 1770 provides a model for a cosmopolitan mode of non-commonality. A sustained reading of this seldom-read text uncovers a surprisingly provocative rhetoric and textual praxis that challenge false universalisms at the very core of Enlightenment ideals of common sense. The article explores what might lay claim to being the first instance in German literature of an ineluctable and yet, as one could say, cosmopolitan sensus non- communis .

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Larner, Andrew. "Neurological Signs: Syllogomania; with a note on Diogenes of Sinope." Advances in Clinical Neuroscience & Rehabilitation 19, no. 4 (2020): 47. http://dx.doi.org/10.47795/buog8200.

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Mulsow, Martin, Wolfert von Rahden, and Andreas Urs Sommer. "Zum Thema." Zeitschrift für Ideengeschichte 15, no. 4 (2021): 4. http://dx.doi.org/10.17104/1863-8937-2021-4-4.

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Wo hört die reguläre, die legitime Prägung auf, wo beginnt die Falschmünzerei? Von Diogenes von Sinope wird berichtet, Apollon habe ihm per Orakel mitteilen lassen, er dürfe das «Nomisma» ändern.Nun ist das Wort «Nomisma» doppelsinnig; es kann sowohl «Münze» als auch «Wert(ordnung)» bedeuten – und so verwundert es nicht, dass auch der angehende Kyniker es missverstand: Anstatt gemäß göttlichem Willen die politische Ordnung umzuprägen, hat er sich ans Münzfälschen gemacht, wurde gefasst und in die Verbannung geschickt.

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Gerus, Angelina. ""Paideia of Diogenes: Live Like a Dog to Become a Human"." libri liberorum. Fachzeitschrift für Kinder- und Jugendliteraturforschung 23, no. 58/2022 (2022): 25–35. https://doi.org/10.25365/lili-2022-58-3.

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<em>Diogène l'Homme Chien</em> by Yan Marchand conveys the biography and philosophy of Diogenes von Sinope to young readers of the 21st century: The fictional character Androsthène, a young Greek, sets off for Athens to complete his studies at the Platonic Academy . The children's book was published by "Les Petits Platons" and is also part of the series of the same name, which is famous for its successful adaptations of philosophical texts, ideas and concepts from various eras. “Les Petits Platons” are now distributed worldwide and tra

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Kokeš, Michal. "K metodologii antisthenovských studií." Filosofický časopis 73, no. 2 (2025): 303–19. https://doi.org/10.46854/fc.2025.2r.303.

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Lívia Flachbartová’s monograph introduces us to a non-theoretical approach to Cynic practice in the person of Diogenes of Sinope, a literary figure who acted radically with his negation of rational generalizations. Antisthenes in all likelihood created the literary figure of Socrates to present his own epistemic position through him, thereby enabling the emergence of the literary figure Diogenes of Sinope. Understanding Antisthenes’ epistemology is also important for understanding the formation of our current approach to knowledge. Its relationship to the rival Platonic theory allows us to tak

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Wiegandt, Kai. "J. M. Coetzee’s ‘Dog-Man’ and the Cynicism of Disgrace." Anglia 131, no. 1 (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 read

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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

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18

Tymura, Dorota. "The Cynics’ Parrhesia: The Example of Antisthenes of Athens." Roczniki Humanistyczne 73, no. 3 (2025): 225–45. https://doi.org/10.18290/rh25733.12.

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This article re-examines the Cynic concept of parrhesia – fearless and truth-telling speech – through the largely overlooked figure of Antisthenes of Athens. In contrast to the prevailing scholarly view, which identifies Diogenes of Sinope as the central exemplar of Cynic candor, this study argues that Antisthenes established both the theoretical and practical foundations of this tradition by integrating Socratic elenchos with a new, publicly oriented rhetoric. After outlining the semantic evolution of parrhesia – from Homeric custom to the democratic ideology of the fifth century BCE – the ar

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Borowicz, Jon. "Moral Friendship as Perfectionist Resistance." Teaching Ethics 21, no. 1 (2021): 93–101. http://dx.doi.org/10.5840/tej2022110101.

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There are striking points of affinity between Hannah Arendt’s concept of a politico-moral variety of allusive thinking, and Stanley Cavell’s concept of aversive thinking characteristic of Emersonian Moral Perfectionism (EMP). Although both Arendt and Cavell’s EMP are pessimistic if not hostile to the suggestion of the redemption of a vibrant public sphere, their thought suggests possible moves toward a practical politico-moral philosophy—political philosophy as provocative moral practice recognizable in Socrates and Diogenes of Sinope. The paper teases out threads of thought in Arendt and Cave

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Flores Júnior, Olimar. "Luciano e o cinismo: o caso Alcidamas." Nuntius Antiquus 9, no. 2 (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

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Mecci, Stefano. "Variazioni sul tema. Il cinismo antico e lo stile di vita: tra imitazione e interpretazione." Elenchos 45, no. 2 (2024): 181–202. https://doi.org/10.1515/elen-2024-0011.

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Abstract Can everyone be wise? Is wisdom open to all or an exception reserved for a few, or perhaps for none? In this context, what is the role of the ‘example’ and the ‘imitation’? Aim of my paper is to reflect on these questions in reference to Ancient Cynicism. Specifically, my goal is to analyze whether the Cynic wisdom and, consequently, life (bios) – characterized by a complete opposition to that of the common man – was intended for everyone or only for exceptional individuals, for specific types of people. In examining this aspect, I will focus particularly on the example represented by

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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 (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.

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MARIĆ, DAMIR. "BESRAMNOST DIOGENA IZ SINOPE." ARHE 10, no. 20 (2015): 151. http://dx.doi.org/10.19090/arhe.2013.20.151-161.

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Postoje brojna svjedočanstva iz antike da je Diogen iz Sinope činio raznovrsna besramna djela i vjerovatno je zbog njih dobio nadimak „Pas“. On je živio na ulicama gdje i obavljao sve tjelesne funkcije, a to znači da je masturbirao, defecirao, urinirao, pljuvao, jeo i puštao vjetrove u javnosti. Pored toga, često je optuživan da je branio incest i kanibalizam. U ovom tekstu autor će zastupati stajalište da Diogenova besramnost ima filozofski sadržaj, odnosno da je treba sagledati u kontekstu njegovog generalnog filozofskog stajališta o prevrednovanju vrijednosti (paracharattein to nomisma), ko

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Hansen, P. A. "The Dog it was That Died - Helmut Häusle: 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. (Spudasmata, 44.) Pp. ix + 74. Hildesheim, Zürich and New York: Olms, 1989. Paper, DM 27.80." Classical Review 40, no. 2 (1990): 302–3. http://dx.doi.org/10.1017/s0009840x00253808.

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Weißenberger, Michael. "Drei neue studien zur rhetorik der antike." Historiographia Linguistica 34, no. 1 (2007): 63–75. http://dx.doi.org/10.1075/hl.34.1.06wei.

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Summary The interest in ancient rhetoric has increased noticeably over the past few decades and manifests itself in an ever growing number of publications. Three works published in the U.S.A. in 2005 approach the topic in quite different ways. Habinek’s relatively slim book is neither meant to be a comprehensive account of nor a condensed introduction to ancient rhetoric. Rather, it is made up of five chapters (“Rhetoric and the State”; “The Figure of the Orator”; “The Craft of Rhetoric”; “Rhetoric as Acculturation”; “The Afterlife of Rhetoric”) that shed light on selected aspects of ancient r

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Müller, Jan-Dirk. "Wielands Werke. Historisch-kritische Ausgabe. Hg. von Klaus Manger und Jan Philipp Reemtsma. Oßmannstedter Ausgabe. Bd. 9.1: Sokrátes mainomenos oder die Dialogen des Diogenes von Sinope / Beyträge zur Geheimen Geschichte des menschlichen Verstandes und Herzens / Combabus / Die Grazien / Der Neue Amadis / Gedanken über eine alte Aufschrift / Rezensionen. Januar 1770 – Mai 1772 [112–142]. Bearbeitet von Hans-Peter Nowitzki. Bd. 9.2/1: Apparat. Sokrátes mainomenos oder die Dialogen des Diogenes von Sinope / Socrate en délire: ou Dialogues de Diogene de Sinope / Beyträge zur Geheimen Geschichte des menschlichen Verstandes und Herzens / Combabus. Januar 1770–April/Mai 1770 [112–114]. Bearbeitet von Hans-Peter Nowitzki und Martin Schmeisser. Bd. 9.2/2: Apparat. Die Grazien / Der Neue Amadis / Gedanken über eine alte Aufschrift / Rezensionen. September/Oktober 1770–Mai 1772. [115–142]. Bearbeitet von Hans-Peter Nowitzki. De Gruyter, Berlin – New York – Boston 2008–2016, 772, 786, 827 S. (S. 787–1613), € 249,‒, 399,‒." Arbitrium 36, no. 3 (2018): 351–57. http://dx.doi.org/10.1515/arb-2018-0100.

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Rismondo, Vladimir. "Analogije između helenističke, rimske i kasnoantičke umjetničke skulpture i arhitekture s nekim onovremenim filozofskim pravcima." Filozofska istraživanja 45, no. 1 (2025): 5–34. https://doi.org/10.21464/fi45101.

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Tekst ispituje analogije koje se naziru između helenističke, rimske i kasnoantičke umjetničke skulpture i arhitekture s nekim od istovremenih pravaca razvoja helenističke i kasnoantičke filozofije. Teorijske osnove izlaganja nalaze se u promišljanjima »filozofije carstva« Jamesa Alexandera te u ideji o »egzistencijalnom prostoru« Christiana Norberg-Shulza. Što se tiče antičke filozofije, filozofijske su reference razmatranja kinicizam Diogena iz Sinope, stoicizam Marka Aurelija, novoplatonizam te ikonoklastički pokret u Bizantu. Povijesnoumjetničke reference teksta nalaze se u arhitektonskim o

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Diabetes & Metabolismo, Asociación Colombiana de Endocrinología. "Diabetes, Obesidad y Lípidos." Revista Colombiana de Endocrinología, Diabetes & Metabolismo 4, no. 2 (2017): 60–76. http://dx.doi.org/10.53853/encr.4.2.119.

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Listado  Apolipoprotein E and apolipoprotein C-III-defined HDL Subspecies differ in their lecithin-cholesterol acyl transferase and cholesterol-ester transfer protein content and activity. Amaya-Montoya M, Pinzón-Cortés JA, Silva-Bermúdez LS, Ruiz-Manco D, Pérez-Matos MC, Mendivil CO  Efecto del uso de metformina sobre el perfil tiroideo en pacientes con síndrome de ovarios poliquísticos. Cano RA, Agostini MI, Corzo GA, Cano C, Figueroa L.   Características epidemiológicas y clínicas de una cohorte de adultos con cetoacidosis diabética atendidos en un

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"Diogenes of Sinope: the man in the tub." Choice Reviews Online 36, no. 11 (1999): 36–6225. http://dx.doi.org/10.5860/choice.36-6225.

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Lupaşcu, Silviu. "Men and Lights – The Symbol of the Light–Bearer in Greek, Buddhist and Moslem Sources." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 10 (October 26, 2011). http://dx.doi.org/10.35219/history.2011.10.

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The triple occurrence of the symbol of the light–bearer who is walking in broad daylight in the public places of the cities involves the wandering of the researcher who is following in the footsteps of the hermeneutical truth in the labyrinth of hypothesis. The first attempt to reconstruct the chronology suggests the ensuing order: the text of the Tripitaka (the Indian–Buddhist tradition), the legend referring to Diogenes of Sinope, rewritten and edited by Diogenes Laertios (the Greek tradition), the ample orchestration of the archaic theme of the light–bearer, achieved by Jalal-ud-dinRumi, in

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Sittidumrong, Attasit. "Untruth as the New Democratic Ethos: Reading Michel Foucault’s Interpretation of Diogenes of Sinope’s True Life in the Time of Post-Truth Politics." Foucault Studies, September 1, 2024, 252–67. http://dx.doi.org/10.22439/fs.i36.7216.

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Since 2016, the rise of post-truth politics has created a situation of democratic discontent in the west. While many scholars tend to regard post-truth politics as a threat to democratic order, I would like to propose that what we have been witnessing in this form of politics has been the transformation of the democratic ethos. By turning to Michel Foucault’s lecture on the true life of Diogenes of Sinope, delivered at College De France in 1984, I ascertain the framework for demonstrating how we can approach a new shape of democratic ethos in our era of post-truth politics. I argue that in Dio

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Bodin, Helena. "From Adam to Tsar’ Kosmos." Journal of Latin Cosmopolitanism and European Literatures, no. 5 (April 2, 2021). http://dx.doi.org/10.21825/jolcel.v5i0.11455.

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Setting out from the short dialogue in which the Cynic philosopher Diogenes of Sinope was asked “Where are you from?” and he replied “I am a citizen of the world [ὃ κοσμοπολίτης; a cosmopolitan]”, the purpose of this article is to explore cosmopolitanism from Byzantine and Constantinopolitan perspectives. The intention is toreflect on the significance of cosmopolitanism for world-making in European historical literature by considering it within the framework of various languages, most importantly Greek. Inspired by Lettevall and Petrov (2014), and Robbins and Horta (2017), cosmopolitanisms a

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Psoma, Selene. "Lysander, Serapis and the School of Theophrastus." PROPONTICA, September 20, 2024. http://dx.doi.org/10.56170/propontica.1448369.

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This paper focuses on two stories: (a) Lysander’s last effort to obtain oracles and overthrow the Spartan Constitution, and (b) the Sinopic tradition about the aetiological myth of the introduction of Sarapis’ cult in Alexandria during the early Hellenistic period. Aristotle, Ephorus, Diodorus and Plutarch mention Lysander and how he tried to persuade the oracles to collaborate with him, while Theophrastus and different sources from the Roman period tell the story of how the cult of Sarapis was introduced to early Hellenistic Egypt from Sinope, a city of Paphlagonia in the Pontus. Three of the

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