diogenes of sinope

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Diogenes of Sinope

Diogenes of Sinope (/daɪˈɒdʒəˌniːz/; Greek: Διογέ-νης ὁ Σινωπεύς, Diogenēs ho Sinōpeus ) was a Greekphilosopher and one of the founders of Cynic philoso-phy. Also known as Diogenes the Cynic(AncientGreek:Διογένης ὁ Κυνικός, Diogenēs ho Kunikos ), he was bornin Sinope (modern-day Sinop, Turkey), an Ionian colonyon the Black Sea,[1] in 412 or 404 BC and died at Corinthin 323 BC.[2]

Diogenes of Sinope was a controversial figure. His fa-ther minted coins for a living, and when Diogenes took to

debasement of currency, he was banished from Sinope.[1]After being exiled, he moved to Athens and criticizedmany cultural conventions of the city. Diogenes modelledhimself on the example of Heracles. He believed thatvirtue was better revealed in action than in theory. Heused his simple lifestyle and behaviour (which arguablyresembled poverty) to criticize the social values and in-stitutions of what he saw as a corrupt or at least confusedsociety. In a highly non-traditional fashion, he had a rep-utation of sleeping and eating wherever he chose and tookto toughening himself against nature. He declared him-self a cosmopolitan and a citizen of the world rather than

claiming allegiance to just one place. There are manytales about him dogging Antisthenes' footsteps and be-coming his “faithful hound”.[3] Diogenes made a virtue ofpoverty. He begged for a living and often slept in a largeceramic jar[4] in the marketplace. He became notoriousfor his philosophical stunts such as carrying a lamp in thedaytime, claiming to be looking for an honest man. Hecriticized and embarrassed Plato, disputed his interpre-tation of Socrates and sabotaged his lectures, sometimesdistracting attendees by bringing food and eating duringthe discussions. Diogenes was also responsible for pub-licly mocking Alexander the Great.

After being captured by pirates and sold into slavery, Dio-genes eventually settled in Corinth. There he passed hisphilosophy of Cynicism to Crates, who taught it to Zenoof Citium, who fashioned it into the school of Stoicism,one of the most enduring schools of Greek philosophy.None of Diogenes’ many writings has survived, but de-tails of his life come in the form of anecdotes (chreia),especially from Diogenes Laërtius, in his book Lives and Opinions of Eminent Philosophers . All that is availableis a number of anecdotes concerning his life and say-ings attributed to him in a number of scattered classicalsources.[5]

1 Life

Diogenes was born in the Greek colony of Sinope onthe south coast of the Black Sea, in either 412 BC or404 BC.[2] Nothing is known about his early life exceptthat his father Hicesias was a banker.[6] It seems likelythat Diogenes was also enrolled into the banking businessaiding his father. At some point (the exact date is un-known), Hicesias and Diogenes became embroiled in ascandal involving the adulteration or debasement of the

currency,[7] and Diogenes was exiled from the city, losthis citizenship, and all his material possessions.[8][9] Thisaspect of the story seems to be corroborated by archae-ology: large numbers of defaced coins (smashed with alarge chisel stamp) have been discovered at Sinope datingfrom the middle of the 4th century BC, and other coinsof the time bear the name of Hicesias as the official whominted them.[10] During this time there was a lot of coun-terfeit money circulating in Sinope.[8] The coins were de-liberately defaced in order to render them worthless aslegal tender.;[8] Sinope was being disputed between pro-Persian and pro-Greek factions in the 4th century, and

there may have been political rather than financial mo-tives behind the act.

1.1 In Athens

Diogenessitting in histub. Paintingby Jean-Léon Gérôme (1860)

According to one story,[9] Diogenes went to the Oracle atDelphi to ask for its advice and was told that he should“deface the currency”. Following the debacle in Sinope,

Diogenes decided that the oracle meant that he should de-face the political currency rather than actual coins. Hetraveled to Athens and made it his life’s goal to challenge

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2 1 LIFE

established customs and values. He argued that insteadof being troubled about the true nature of evil, peoplemerely rely on customary interpretations. This distinc-tion between nature ("physis") and custom ("nomos") is afavorite theme of ancient Greek philosophy, and one thatPlato takes up in The Republic , in the legend of the Ring

of Gyges.[11]

Diogenes arrived in Athens with a slave named Maneswho abandoned him shortly thereafter. With character-istic humor, Diogenes dismissed his ill fortune by say-ing, “If Manes can live without Diogenes, why not Dio-genes without Manes?"[12] Diogenes would mock sucha relation of extreme dependency. He found the fig-ure of a master who could do nothing for himself con-temptibly helpless. He was attracted by the ascetic teach-ing of Antisthenes, a student of Socrates. When Dio-genes asked Antisthenes to mentor him, Antisthenes ig-nored him and reportedly “eventually beat him off with

his staff”.[1] Diogenes responds, “Strike, for you will findno wood hard enough to keep me away from you, so longas I think you've something to say.”[1] Diogenes becameAntisthenes’ pupil, despite the brutality with which hewas initially received.[13] Whether the two ever really metis still uncertain,[14][15][16] but he surpassed his master inboth reputation and the austerity of his life. He consid-ered his avoidance of earthly pleasures a contrast to andcommentary on contemporary Athenian behaviors. Thisattitude was grounded in a disdain for what he regarded asthe folly, pretense, vanity, self-deception, and artificialityof human conduct.

Diogenes searches for an honest man. Painting attributed to J.

H. W. Tischbein (c. 1780)

The stories told of Diogenes illustrate the logical consis-tency of his character. He inured himself to the weatherby living in a clay wine jar[4][17] belonging to the templeof Cybele.[18] He destroyed the single wooden bowl hepossessed on seeing a peasant boy drink from the hollowof his hands. He then exclaimed “Fool that I am, to havebeen carrying superfluous baggage all this time!"[19][20] It

was contrary to Athenian customs to eat within the mar-ketplace, and still he would eat there, for, as he explainedwhen rebuked, it was during the time he was in the mar-

ketplace that he felt hungry. He used to stroll about in fulldaylight with a lamp; when asked what he was doing, hewould answer, “I am just looking for an honest man.”[21]

Diogenes looked for a human being but reputedly foundnothing but rascals and scoundrels.[22]

When Plato gave Socrates’ definition of man as “feath-erless bipeds” and was much praised for the definition,Diogenes plucked a chicken and brought it into Plato’sAcademy, saying, “Behold! I've brought you a man.”After this incident, “with broad flat nails" was added toPlato’s definition.[23]

1.2 In Corinth

According to a story which seems to have originatedwith Menippus of Gadara,[24] Diogenes was captured bypirates while on voyage to Aegina and sold as a slave inCrete to a Corinthian named Xeniades. Being asked histrade, he replied that he knew no trade but that of gov-erning men, and that he wished to be sold to a man whoneeded a master. In fact, this was a pun. In ancient Greekthis would sound both as “Governing men” and “Teachingvalues to people”.[25] Xeniades liked his spirit and hiredDiogenes to tutor his children. As tutor to Xeniades’ twosons,[26] it is said that he lived in Corinth for the rest ofhis life, which he devoted to preaching the doctrines ofvirtuous self-control. There are many stories about what

actually happened to him after his time with Xeniades’two sons. There are stories stating he was set free afterhe became “a cherished member of the household”, whileone says he was set free almost immediately, and still an-other states that “he grew old and died at Xeniades’ housein Corinth.”[27] He is even said to have lectured to largeaudiences at the Isthmian Games.[28]

Although most of the stories about him living in a jar[4]

are located in Athens, there are some accounts of himliving in a jar near the Craneum gymnasium in Corinth:

A report that Philip II of Macedon wasmarching on the town had thrown all Corinthinto a bustle; one was furbishing his arms, an-other wheeling stones, a third patchingthe wall,a fourth strengthening a battlement, every onemaking himself useful somehow or other. Dio-genes having nothing to do – of course no onethought of giving him a job – was moved bythe sight to gather up his philosopher’s cloakand begin rolling his tub energetically up anddown the Craneum; an acquaintance asked for,

and got, the explanation: “I do not want to bethought the only idler in such a busy multitude;I am rolling my tub to be like the rest.”[29]

https://en.wikipedia.org/wiki/Philip_II_of_Macedonhttps://en.wikipedia.org/wiki/Craneumhttps://en.wikipedia.org/wiki/Isthmian_Gameshttps://en.wikipedia.org/wiki/Xeniadeshttps://en.wikipedia.org/wiki/Corinthhttps://en.wikipedia.org/wiki/Cretehttps://en.wikipedia.org/wiki/Slaveryhttps://en.wikipedia.org/wiki/Aeginahttps://en.wikipedia.org/wiki/Piratehttps://en.wikipedia.org/wiki/Menippushttps://en.wikipedia.org/wiki/Nail_(anatomy)https://en.wikipedia.org/wiki/Platonic_Academyhttps://en.wikipedia.org/wiki/Chickenhttps://en.wikipedia.org/wiki/Human_self-reflection#Classical_antiquityhttps://en.wikipedia.org/wiki/Oil_lamphttps://en.wikipedia.org/wiki/Cybelehttps://en.wikipedia.org/wiki/Johann_Heinrich_Wilhelm_Tischbeinhttps://en.wikipedia.org/wiki/Johann_Heinrich_Wilhelm_Tischbeinhttps://en.wikipedia.org/wiki/Antistheneshttps://en.wikipedia.org/wiki/Asceticismhttps://en.wikipedia.org/wiki/Ring_of_Gygeshttps://en.wikipedia.org/wiki/Ring_of_Gygeshttps://en.wikipedia.org/wiki/The_Republic_(Plato)https://en.wikipedia.org/wiki/Nomos_(mythology)https://en.wikipedia.org/wiki/Physis


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Alexander the Great visits Diogenes at Corinth by W. Matthews

(1914)

1.3 Diogenes and Alexander

Main article: Diogenes and Alexander

It was in Corinth that a meeting between Alexander theGreat and Diogenes is supposed to have taken place.[30]

The accounts of Plutarch and Diogenes Laërtius recountthat they exchanged only a few words: while Diogeneswas relaxing in the sunlight in the morning, Alexander,thrilled to meet the famous philosopher, asked if therewas any favour he might do for him. Diogenes replied,

“Yes, stand out of my sunlight”. Alexander then de-clared, “If I were not Alexander, then I should wish tobe Diogenes”, to which Diogenes replied, “If I were notDiogenes, I should also wish to be Diogenes.”[31] In an-other account of the conversation, Alexander found thephilosopher looking attentively at a pile of human bones.Diogenes explained, “I am searching for the bones ofyour father but cannot distinguish them from those of aslave.”[32]

1.4 Death

There are conflicting accounts of Diogenes’ death. Heis alleged variously to have held his breath; to have be-

come ill from eating raw octopus;[33] or to have sufferedan infected dog bite.[34] When asked how he wished tobe buried, he left instructions to be thrown outside thecity wall so wild animals could feast on his body. Whenasked if he minded this, he said, “Not at all, as long asyou provide me with a stick to chase the creatures away!"

When asked how he could use the stick since he wouldlack awareness, he replied “If I lack awareness, then whyshould I care what happens to me when I am dead?"[35] Atthe end, Diogenes made funof people’s excessive concernwith the “proper” treatment of the dead. The Corinthianserected to his memory a pillar on which rested a dog ofParian marble.[36]

2 Philosophy

2.1 Cynicism

Along with Antisthenes and Crates of Thebes, Diogenesis considered one of the founders of Cynicism. The ideasof Diogenes, like those of most other Cynics, must be ar-rived at indirectly. No writings of Diogenes survive eventhough he is reported to have authored over ten books, avolume of letters and seven tragedies.[37] Cynic ideas areinseparable from Cynic practice; therefore what we knowabout Diogenes is contained in anecdotes concerning hislife and sayings attributed to him in a number of scatteredclassical sources.

Diogenes by Jules Bastien-Lepage (1873)

Diogenes maintained that all the artificial growths of so-ciety were incompatible with happiness and that moral-ity implies a return to the simplicity of nature. So greatwas his austerity and simplicity that the Stoics wouldlater claim him to be a wise man or “sophos”. In hiswords, “Humans have complicated every simple gift ofthe gods.”[38] Although Socrates had previously identifiedhimself as belonging to the world, rather than a city,[39]

Diogenes is credited with the first known use of the word"cosmopolitan". When he was asked where he camefrom, he replied, “I am a citizen of the world (cosmopo-

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4 2 PHILOSOPHY

lites )".[40] This was a radical claim in a world where aman’s identity was intimately tied to his citizenship in aparticular city state. An exile and an outcast, a man withno social identity, Diogenes made a mark on his contem-poraries.

Diogenes had nothing but disdain for Plato and his ab-stract philosophy.[41] Diogenes viewed Antisthenes as thetrue heir to Socrates, and shared his love of virtue and in-difference to wealth,[42] together with a disdain for gen-eral opinion.[43] Diogenes shared Socrates’ belief that hecould function as doctor to men’s souls and improve themmorally, while at the same time holding contempt fortheir obtuseness. Plato once described Diogenes as “aSocrates gone mad.”[44]

2.2 Obscenity

Diogenes taught by living example. He tried to demon-strate that wisdom and happiness belong to the man whois independent of society and that civilization is regres-sive. He scorned not only family and political social or-ganization, but also property rights and reputation. Heeven rejected normal ideas about human decency. Dio-genes is said to have eaten in the marketplace,[45] uri-nated on some people who insulted him,[46] defecated inthe theatre,[47] and masturbated in public. When askedabout his eating in public he said, “If taking breakfast isnothing out of place, then it is nothing out of place in themarketplace. But taking breakfast is nothing out of place,

therefore it is nothing out of place to take breakfast in themarketplace.” [48] On the indecency of him masturbatingin public he would say, “If only it were as easy to banishhunger by rubbing my belly.”[49][50]

From Life of Diogenes : “Someone took him [Diogenes]into a magnificent house and warned him not to spit,whereupon, having cleared his throat, he spat into theman’s face, being unable, he said, to find a meaner re-ceptacle.”

2.3 Diogenes as dogged or dog-like

Many anecdotes of Diogenes refer to his dog-like behav-ior, and his praise of a dog’s virtues. It is not knownwhether Diogenes was insulted with the epithet “doggish”and made a virtue of it, or whether he first took up the dogtheme himself. When asked why he was called dog hereplied, “I fawn on those who give me anything, I yelp atthose who refuse, and I set my teeth in rascals.”[17] Dio-genes believed human beings live artificially and hypo-critically and would do well to study the dog. Besides per-forming natural body functions in public with ease, a dogwill eat anything, and make no fuss about where to sleep.Dogs live in the present without anxiety, and have no use

for the pretensions of abstract philosophy. In addition tothese virtues, dogs are thought to know instinctively whois friend and who is foe.[51] Unlike human beings who ei-

ther dupe others or are duped, dogs will give an honestbark at the truth. Diogenes stated that “other dogs bitetheir enemies, I bite my friends to save them.”[52]

Statue of Diogenes at Sinop, Turkey

The term “Cynic” itself derives from the Greek wordκυνικός, kynikos , “dog-like” and that from κύων, kyôn,"dog" (genitive: kynos ).[53] One explanation offered inancient times for why the Cynics were called dogs was be-cause Antisthenes taught in the Cynosarges gymnasium atAthens.[54] The word Cynosarges means the place of thewhite dog. Later Cynics also sought to turn the word totheir advantage, as a later commentator explained:

There are four reasons why the Cynics areso named. First because of the indifference oftheir way of life, for they make a cult of in-difference and, like dogs, eat and make love

in public, go barefoot, and sleep in tubs and atcrossroads. The second reason is that the dogis a shameless animal, and they make a cultof shamelessness, not as being beneath mod-esty, but as superior to it. The third reason isthat the dog is a good guard, and they guardthe tenets of their philosophy. The fourth rea-son is that the dog is a discriminating animalwhich can distinguish between its friends andenemies. So do they recognize as friends thosewho are suited to philosophy, and receive themkindly, while those unfitted they drive away,

like dogs, by barking at them.[55]

As noted (see Death), Diogenes’ association with dogs

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was memorialized by the Corinthians, who erected to hismemory a pillar on which rested a dog of Parian mar-ble.[36]

2.4 Contemporary theory

Diogenes is discussed in a 1983 book by German philoso-pher Peter Sloterdijk (English language publication in1987). In his Critique of Cynical Reason, Diogenes isused as an example of Sloterdijk’s idea of the “kynical”— in which personal degradation is used for purposes ofcommunity comment or censure. Calling the practice ofthis tactic “kynismos”, Sloterdijk explains that the kyn-ical actor actually embodies the message he is trying toconvey. The goal here is typically a false regression thatmocks authority — especially authority that the kynicalactor considers corrupt, suspect or unworthy.

There is another discussion of Diogenes and the Cynicsin Michel Foucault's book Fearless Speech. Here Foucaultdiscusses Diogenes’ antics in relation to the speaking oftruth ( parrhesia) in the ancient world. Foucault expandsthis reading in his last course at the Collège de France,The Courage of Truth. In this course Foucault tries toestablish an alternative conception of militancy and rev-olution through a reading of Diogenes and Cynicism.[56]

3 Diogenes syndrome

Main article: Diogenes syndrome

Diogenes’ name has been applied to a behaviouraldisorder characterised by involuntary self-neglect andhoarding.[57] The disorder afflicts the elderly and hasno relation to Diogenes’ deliberate rejection of materialcomfort.[58]

4 Depictions

4.1 Art

Both in ancient and in modern times, Diogenes’ person-ality has appealed strongly to sculptors and to painters.Ancient busts exist in the museums of the Vatican, theLouvre, and the Capitol. The interview between Dio-genes and Alexander is represented in an ancient marblebas-relief found in the Villa Albani.

Among artists who have painted the famous encounter ofDiogenes with Alexander, there are works by de Crayer,de Vos, Assereto, Langetti, Sevin, Sebastiano Ricci,Gandolfi, Johann Christian Thomas Wink , Abildgaard,

Monsiau, Martin,and Daumier. The famous story of Dio-genes searching for an “honest man” has been depicted byJordaens, van Everdingen, van der Werff, Pannini, and

Alexander and Diogenes by Caspar de Crayer (c. 1650)

Corinth. Others who have painted him with his famouslantern include de Ribera, Castiglione, Petrini, Gérôme,

Bastien-Lepage, and Waterhouse. The scene in whichDiogenes discards his cup has been painted by Poussin,Rosa, and Martin; and the story of Diogenes beggingfrom a statue has been depicted by Restout. In Raphael'sfresco The School of Athens , a lone reclining figure in theforeground represents Diogenes.[59]

Diogenes has also been the subject of sculptures, with fa-mous bas-relief images by Puget and Pajou.

4.2 Literature

Diogenes is referred to in Anton Chekhov's story “WardNo. 6"; William Blake's The Marriage of Heavenand Hell ; François Rabelais' Gargantua and Pantagruel ;Goethe's poem Genialisch Treiben; as well as in thefirst sentence of Søren Kierkegaard's novelistic treatiseRepetition. The story of Diogenes and the lamp is refer-enced by the character Foma Fomitch in Fyodor Dosto-evsky's “The Friend of the Family” as well as “The Id-iot”. In Cervantes' short story “The Man of Glass” ("Ellicenciado Vidriera"), part of the Novelas Ejemplares col-lection, the (anti-)hero unaccountably begins to channelDiogenes in a string of tart chreiai once he becomes con-vinced that he is made of glass. Diogenes gives his ownlife and opinions in Christoph Martin Wieland's novelSocrates Mainomenos (1770; English translation Socrates Out of His Senses , 1771). Diogenes is the primary modelfor the philosopher Didactylos in Terry Pratchett's Small Gods . He is mimicked by a beggar-spy in JacquelineCarey's Kushiel’s Scion and paid tribute to with a costumein a party by the main character in its sequel, Kushiel’s Justice. The character Lucy Snowe in Charlotte Brontë'snovel Villette is given the nickname Diogenes. Diogenesalso features in Part Four of Elizabeth Smart's By Grand Central Station I Sat Down and Wept . He is a figurein Seamus Heaney's The Haw Lantern. In Christopher

Moore's Lamb: The Gospel According to Biff, Christ’s Childhood Pal , one of Jesus' apostles is a devotee of Dio-genes, complete with his own pack of dogs which he

https://en.wikipedia.org/wiki/Apostleshttps://en.wikipedia.org/wiki/Jesushttps://en.wikipedia.org/wiki/Lamb:_The_Gospel_According_to_Biff,_Christ%2527s_Childhood_Palhttps://en.wikipedia.org/wiki/Lamb:_The_Gospel_According_to_Biff,_Christ%2527s_Childhood_Palhttps://en.wikipedia.org/wiki/Christopher_Moore_(author)https://en.wikipedia.org/wiki/Christopher_Moore_(author)https://en.wikipedia.org/wiki/The_Haw_Lanternhttps://en.wikipedia.org/wiki/Seamus_Heaneyhttps://en.wikipedia.org/wiki/By_Grand_Central_Station_I_Sat_Down_and_Wepthttps://en.wikipedia.org/wiki/By_Grand_Central_Station_I_Sat_Down_and_Wepthttps://en.wikipedia.org/wiki/Elizabeth_Smart_(author)https://en.wikipedia.org/wiki/Villette_(novel)https://en.wikipedia.org/wiki/Charlotte_Bront%C3%ABhttps://en.wikipedia.org/wiki/Kushiel%2527s_Justicehttps://en.wikipedia.org/wiki/Kushiel%2527s_Justicehttps://en.wikipedia.org/wiki/Kushiel%2527s_Scionhttps://en.wikipedia.org/wiki/Jacqueline_Careyhttps://en.wikipedia.org/wiki/Jacqueline_Careyhttps://en.wikipedia.org/wiki/Small_Godshttps://en.wikipedia.org/wiki/Small_Godshttps://en.wikipedia.org/wiki/Terry_Pratchetthttps://en.wikipedia.org/wiki/Christoph_Martin_Wielandhttps://en.wikipedia.org/wiki/Chreiahttps://en.wikipedia.org/wiki/Novelas_Ejemplareshttps://en.wikipedia.org/wiki/El_licenciado_Vidrierahttps://en.wikipedia.org/wiki/El_licenciado_Vidrierahttps://en.wikipedia.org/wiki/Miguel_de_Cervanteshttps://en.wikipedia.org/wiki/Fyodor_Dostoevskyhttps://en.wikipedia.org/wiki/Fyodor_Dostoevskyhttps://en.wikipedia.org/wiki/Repetition_(Kierkegaard)https://en.wikipedia.org/wiki/S%C3%B8ren_Kierkegaardhttps://en.wikipedia.org/wiki/Johann_Wolfgang_von_Goethehttps://en.wikipedia.org/wiki/Gargantua_and_Pantagruelhttps://en.wikipedia.org/wiki/Fran%C3%A7ois_Rabelaishttps://en.wikipedia.org/wiki/The_Marriage_of_Heaven_and_Hellhttps://en.wikipedia.org/wiki/The_Marriage_of_Heaven_and_Hellhttps://en.wikipedia.org/wiki/William_Blakehttps://en.wikipedia.org/wiki/Anton_Chekhovhttps://en.wikipedia.org/wiki/Augustin_Pajouhttps://en.wikipedia.org/wiki/Pierre_Paul_Pugethttps://en.wikipedia.org/wiki/Bas-reliefhttps://en.wikipedia.org/wiki/The_School_of_Athenshttps://en.wikipedia.org/wiki/Raphaelhttps://en.wikipedia.org/wiki/Jean-Bernard_Restouthttps://en.wikipedia.org/wiki/John_Martin_(painter)https://en.wikipedia.org/wiki/Salvator_Rosahttps://en.wikipedia.org/wiki/Nicolas_Poussinhttps://en.wikipedia.org/wiki/John_William_Waterhousehttps://en.wikipedia.org/wiki/Jules_Bastien-Lepagehttps://en.wikipedia.org/wiki/Jean-L%C3%A9on_G%C3%A9r%C3%B4mehttps://en.wikipedia.org/wiki/Giuseppe_Antonio_Petrinihttps://en.wikipedia.org/wiki/Giovanni_Benedetto_Castiglionehttps://en.wikipedia.org/wiki/Jusepe_de_Riberahttps://en.wikipedia.org/wiki/Lovis_Corinthhttps://en.wikipedia.org/wiki/Caspar_de_Crayerhttps://en.wikipedia.org/wiki/Giovanni_Paolo_Panninihttps://en.wikipedia.org/wiki/Adriaen_van_der_Werffhttps://en.wikipedia.org/wiki/Caesar_van_Everdingenhttps://en.wikipedia.org/wiki/Jacob_Jordaenshttps://en.wikipedia.org/wiki/Honor%C3%A9_Daumierhttps://en.wikipedia.org/wiki/John_Martin_(painter)https://en.wikipedia.org/wiki/Nicolas-Andr%C3%A9_Monsiauhttps://en.wikipedia.org/wiki/Nikolaj_Abraham_Abildgaardhttps://en.wikipedia.org/wiki/Johann_Christian_Thomas_Winkhttps://en.wikipedia.org/wiki/Gaetano_Gandolfihttps://en.wikipedia.org/wiki/Sebastiano_Riccihttps://en.wikipedia.org/wiki/Pierre_Paul_Sevinhttps://en.wikipedia.org/wiki/Giovan_Battista_Langettihttps://en.wikipedia.org/wiki/Gioacchino_Asseretohttps://en.wikipedia.org/wiki/Cornelis_de_Voshttps://en.wikipedia.org/wiki/Caspar_de_Crayerhttps://en.wikipedia.org/wiki/Villa_Albanihttps://en.wikipedia.org/wiki/Capitoline_Museumshttps://en.wikipedia.org/wiki/Louvrehttps://en.wikipedia.org/wiki/Vatican_Cityhttps://en.wikipedia.org/wiki/Hoardinghttps://en.wikipedia.org/wiki/Self-neglecthttps://en.wikipedia.org/wiki/Behavioural_disorderhttps://en.wikipedia.org/wiki/Behavioural_disorderhttps://en.wikipedia.org/wiki/Diogenes_syndromehttps://en.wikipedia.org/wiki/Parrhesiahttps://en.wikipedia.org/wiki/Michel_Foucaulthttps://en.wikipedia.org/wiki/Peter_Sloterdijkhttps://en.wikipedia.org/wiki/Parian_marblehttps://en.wikipedia.org/wiki/Parian_marble


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6 5 NOTES

John William Waterhouse's depiction of fashionable ladies peer-

ing at Diogenes in his jar

refers to as his own disciples. His story opens the firstchapter of Dolly Freed’s 1978 book Possum Living.[60]

The dog that Paul Dombey befriends in Charles Dick-ens' Dombey and Son is called Diogenes. Alexander’smeeting with Diogenes is portrayed in Valerio Manfredi's(Alexander Trilogy) “The Ends of the Earth” .[61]

The many allusions to dogs in Shakespeare’s Timon of Athens are references to the school of Cynicism that couldbe interpreted as suggesting a parallel between the mis-anthropic hermit, Timon, and Diogenes; but Shakespearewould have had access to Michel de Montaigne's essay,

“Of Democritus and Heraclitus”, which emphasised theirdifferences: Timon actively wishes men ill and shunsthem as dangerous, whereas Diogenes esteems them solittle that contact with them could not disturb him[62]

“Timonism” is in fact often contrasted with “Cynicism":“Cynics saw what people could be and were angered bywhat they had become; Timonists felt humans were hope-lessly stupid & uncaring by nature and so saw no hope forchange.”[63]

The philosopher’s name was adopted by the fictionalDiogenes Club, an organization that Sherlock Holmes'brother Mycroft Holmes belongs to in the story "The

Greek Interpreter" by SirArthurConanDoyle. It is calledsuch as its members are educated, yet untalkative andhave a dislike of socialising, much like the philosopher

himself. The group is the focus of a number of Holmespastiches by Kim Newman. In the Rodgers and Hart mu-sical The Boys From Syracuse (1938), the song Oh Dio-

genes!—which extols the philosopher’s virtues—containsthe lyrics “there was an old zany/ who lived in a tub;/ hehad so many flea-bites / he didn't know where to rub.”

Diogenes was a character in the play and later movie AFunny Thing Happened on the Way to the Forum. BusterKeaton played the part in the movie while terminallyill.[64]

4.3 Television

In the 2012 series of Horrible Histories , Diogenes was de-picted by Laurence Rickard in a song alongside Socrates(Ben Willbond), Plato (Jim Howick) and Aristotle(Mathew Baynton). The song was a parody of the theme

from The Monkees, entitled “The Thinkers”.

4.4 Business

Diogenes is often depicted for branding purposes, and hisquotes often mentioned, in the blogs of the status broad-casting mobile-application Murmur. [65]

5 Notes

[1] Diogenes of Sinope “Voice in the Wilderness”. Retrieved2011-11-13.

[2] Laërtius & Hicks 1925, Ⅵ:79, Plutarch, Moralia, 717c.says he died on the same day as Alexander the Great,which puts his death at 323 BC. Diogenes Laërtius's state-ment that Diogenes died “nearly 90” would put his year ofbirth at 412BC. But Censorinus (De die natali , 15.2) sayshe died aged 81, which puts his year of birth at 404BC.The Suda puts his birth at the time of the Thirty Tyrants,which also gives 404BC.

[3] Diogenes Laërtius, vi. 6, 18, 21; Dio Chrysostom, Ora-tions , viii. 1–4; Aelian, x. 16; Stobaeus, Florilegium,

13.19

[4] The original Greek word describing Diogenes’ “jar” is pithos , a large jar for storing wine, grain or olive oil. Mod-ern variations include barrel , tub, vat , wine-vat , and ken-nel . Desmond, William (2008). Cynics . University ofCalifornia Press. p. 21.

[5] Diogenes of Sinope “The Basics of Philosophy”. RetrievedNovember 13, 2011.

[6] (Laërtius & Hicks 1925, Ⅵ:20). A trapezites was abanker/money-changer who could exchange currency, ar-range loans, and was sometimes entrusted with the mint-ing of currency.

[7] Navia, Diogenes the Cynic , pg 226: “The word paracharaxis can be understood in various ways such as

https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925http://www.philosophybasics.com/philosophers_diogenes.htmlhttp://books.google.ca/books?id=_5z-zTlFcBsC&pg=PA21&lpg=PA21#v=onepage&q&f=falsehttps://en.wikipedia.org/wiki/William_Desmond_(philosopher)https://en.wikipedia.org/wiki/Pithoshttps://en.wikipedia.org/wiki/Thirty_Tyrantshttps://en.wikipedia.org/wiki/Sudahttps://en.wikipedia.org/wiki/Censorinushttps://en.wikipedia.org/wiki/Diogenes_La%C3%ABrtiushttps://en.wikipedia.org/wiki/Alexander_the_Greathttps://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925http://www.beyond-the-pale.co.uk/diogenes.htmhttps://en.wikipedia.org/wiki/The_Monkees_(TV_series)https://en.wikipedia.org/wiki/Mathew_Bayntonhttps://en.wikipedia.org/wiki/Aristotlehttps://en.wikipedia.org/wiki/Jim_Howickhttps://en.wikipedia.org/wiki/Platohttps://en.wikipedia.org/wiki/Ben_Willbondhttps://en.wikipedia.org/wiki/Socrateshttps://en.wikipedia.org/wiki/Laurence_Rickardhttps://en.wikipedia.org/wiki/Horrible_Histories_(2009_TV_series)https://en.wikipedia.org/wiki/A_Funny_Thing_Happened_on_the_Way_to_the_Forumhttps://en.wikipedia.org/wiki/A_Funny_Thing_Happened_on_the_Way_to_the_Forumhttps://en.wikipedia.org/wiki/The_Boys_From_Syracusehttps://en.wikipedia.org/wiki/Rodgers_and_Harthttps://en.wikipedia.org/wiki/Kim_Newmanhttps://en.wikipedia.org/wiki/Pastichehttps://en.wikipedia.org/wiki/Sir_Arthur_Conan_Doylehttps://en.wikipedia.org/wiki/The_Greek_Interpreterhttps://en.wikipedia.org/wiki/The_Greek_Interpreterhttps://en.wikipedia.org/wiki/Mycroft_Holmeshttps://en.wikipedia.org/wiki/Sherlock_Holmeshttps://en.wikipedia.org/wiki/The_Diogenes_Clubhttps://en.wikipedia.org/wiki/Michel_de_Montaignehttps://en.wikipedia.org/wiki/Timon_of_Athenshttps://en.wikipedia.org/wiki/Timon_of_Athenshttps://en.wikipedia.org/wiki/The_Ends_of_the_Earth_(Alexander_Trilogy)https://en.wikipedia.org/wiki/Valerio_Manfredihttps://en.wikipedia.org/wiki/Dombey_and_Sonhttps://en.wikipedia.org/wiki/Charles_Dickenshttps://en.wikipedia.org/wiki/Charles_Dickenshttps://en.wikipedia.org/wiki/Paul_Dombeyhttps://en.wikipedia.org/wiki/Possum_Livinghttps://en.wikipedia.org/wiki/John_William_Waterhouse


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7

the defacement of currency or the counterfeiting of coinsor the adulteration of money.”

[8] Examined Lives from Socrates to Nietzsche by JamesMiller pg:76

[9] Laërtius & Hicks 1925, Ⅵ:20-21

[10] C. T. Seltman, Diogenes of Sinope, Son of the Banker Hikesias , in Transactions of the International Numismatic Congress 1936 (London 1938).

[11] Plato, Republic, 2.359-2.360.

[12] Laërtius & Hicks 1925, Ⅵ:55 ; Seneca, De TranquillitateAnimi , 8.7.; Aelian, Varia Historia, 13.28.

[13] Laërtius & Hicks 1925, Ⅵ:21 ; Aelian, Varia Historia,10.16.; Jerome, Adversus Jovinianum, 2.14.

[14] Long 1996, p. 45

[15] Dudley 1937, p. 2

[16] Prince 2005, p. 77


[18] Laërtius & Hicks 1925, Ⅵ:23 ; Jerome, Adversus Jovini-anum, 2.14.

[19] Examined lives from Socrates to Nietzsche by JamesMiller

[20] Laërtius & Hicks 1925, Ⅵ:37 ; Seneca, Epistles , 90.14.;

Jerome, Adversus Jovinianum, 2.14.

[21] Laërtius & Hicks 1925, Ⅵ:41. Modern sources often saythat Diogenes was looking for an “honest man”, but in an-cient sources he is simply looking for a “human” (anthrô-

pos ). The unreasoning behavior of the people around himmeans that they do not qualify as human.

[22] Laërtius & Hicks 1925, Ⅵ:32



[25] Συνάντηση Διογένη Κυνικού μετά ΜακεδόνοςΒασιλέως Αλεξάνδρου

[26] Laërtius & Hicks 1925, Ⅵ:30-31

[27] “Diogenes of Sinope”. Internet Encyclopedia of Philoso-phy. 2006-04-26. Retrieved 2011-11-13.

[28] Dio Chrysostom, Or. 8.10

[29] Lucian, Historia, 3.

[30] Laërtius & Hicks 1925, Ⅵ:38 ; Cicero, TusculanaeQuaestiones , 5.32.; Plutarch, Alexander , 14, On Exile, 15;Dio Chrysostom, Or. 4.14

[31] Laërtius & Hicks 1925, Ⅵ:32; Plutarch, Alexander , 14,On Exile, 15.

[32] This story appears frequently in books from the 16th tothe 19th century, and may be an example of an anecdoteinvented about Diogenes in modern times. There is a sim-ilar anecdote in one of the dialogues of Lucian (Menippus ,15) but that story concerns Menippus in the underworld.

[33] Laërtius & Hicks 1925, Ⅵ:76; Athenaeus, 8.341.


[35] Cicero, Tusculanae Quaestiones , 1.43.

[36] Laërtius & Hicks 1925, Ⅵ:78; Greek Anthology, 1.285.;Pausanias, 2.2.4.



[39] Cicero, Tusculanae Quaestiones , 5.37.; Plutarch, On Exile,5.; Epictetus, Discourses , i.9.1.

[40] Laërtius & Hicks 1925, Ⅵ:63. Compare: Laërtius &Hicks 1925, Ⅵ:72, Dio Chrysostom, Or. 4.13, Epicte-tus, Discourses , iii.24.66.


[42] Plato, Apology, 41e.

[43] Xenophon, Apology, 1.

[44] Laërtius & Hicks 1925, Ⅵ:54 ; Aelian, Varia Historia,14.33.

[45] Laërtius & Hicks 1925, Ⅵ:58,69. Eating in public placeswas considered bad manners.


[47] Dio Chrysostom, Or. 8.36; Julian, Orations , 6.202c.



[50] Laërtius & Hicks 1925, Ⅵ:34-35 ; Epictetus, Discourses ,iii.2.11. Pointing with one’s middle finger was consideredinsulting; with the finger pointing up instead of to anotherperson, the finger gesture is considered obscene in modern

times.[51] Cf. Plato, Republic Book II

[52] Diogenes of Sinope, quoted by Stobaeus, Florilegium, iii.13. 44.

[53] Kynikos, “A Greek-English Lexicon”, Liddell and Scott,at Perseus

[54] Laërtius & Hicks 1925, Ⅵ:13. Cf. The Oxford Compan-ion to Classical Literature, 2nd edition, p. 165.

[55] Scholium on Aristotle’s Rhetoric , quoted in Dudley 1937,p. 5

[56] See the 7 March lecture Michel Foucault, The Courageof the Truth Lectures at the Collège de France (PalgraveMacmillan, 2011)

https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFDudley1937https://en.wikipedia.org/wiki/The_Oxford_Companion_to_Classical_Literaturehttps://en.wikipedia.org/wiki/The_Oxford_Companion_to_Classical_Literaturehttps://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%253Atext%253A1999.04.0057%253Aentry%253D%252360864http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%253Atext%253A1999.04.0057%253Aentry%253D%252360864https://en.wikipedia.org/wiki/Finger_(gesture)https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Dio_Chrysostom/Discourses/8*.html#36https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925http://www.gutenberg.org/etext/1171http://www.gutenberg.org/etext/1656https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Dio_Chrysostom/Discourses/4*.html#13https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Hadeshttps://en.wikipedia.org/wiki/Menippushttp://www.sacred-texts.com/cla/luc/wl1/wl176.htmhttps://en.wikipedia.org/wiki/Lucianhttp://books.google.com/books?lr=&um=1&ie=ISO-8859-1&q=diogenes+alexander+father+bones+slave&btnG=Search+Bookshttps://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Dio_Chrysostom/Discourses/4*.html#14https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Dio_Chrysostom/Discourses/8*.html#10http://www.iep.utm.edu/diogsinohttps://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://el.wikipedia.org/wiki/%CE%94%CE%B9%CE%BF%CE%B3%CE%AD%CE%BD%CE%B7%CF%82%2520%CE%BF%2520%CE%9A%CF%85%CE%BD%CE%B9%CE%BA%CF%8C%CF%82#%CE%A3%CF%85%CE%BD%CE%AC%CE%BD%CF%84%CE%B7%CF%83%CE%B7%2520%CE%94%CE%B9%CE%BF%CE%B3%CE%AD%CE%BD%CE%B7%2520%CE%9A%CF%85%CE%BD%CE%B9%CE%BA%CE%BF%CF%8D%2520%CE%BC%CE%B5%CF%84%CE%AC%2520%CE%9C%CE%B1%CE%BA%CE%B5%CE%B4%CF%8C%CE%BD%CE%BF%CF%82%2520%CE%92%CE%B1%CF%83%CE%B9%CE%BB%CE%AD%CF%89%CF%82%2520%CE%91%CE%BB%CE%B5%CE%BE%CE%AC%CE%BD%CE%B4%CF%81%CE%BF%CF%85https://el.wikipedia.org/wiki/%CE%94%CE%B9%CE%BF%CE%B3%CE%AD%CE%BD%CE%B7%CF%82%2520%CE%BF%2520%CE%9A%CF%85%CE%BD%CE%B9%CE%BA%CF%8C%CF%82#%CE%A3%CF%85%CE%BD%CE%AC%CE%BD%CF%84%CE%B7%CF%83%CE%B7%2520%CE%94%CE%B9%CE%BF%CE%B3%CE%AD%CE%BD%CE%B7%2520%CE%9A%CF%85%CE%BD%CE%B9%CE%BA%CE%BF%CF%8D%2520%CE%BC%CE%B5%CF%84%CE%AC%2520%CE%9C%CE%B1%CE%BA%CE%B5%CE%B4%CF%8C%CE%BD%CE%BF%CF%82%2520%CE%92%CE%B1%CF%83%CE%B9%CE%BB%CE%AD%CF%89%CF%82%2520%CE%91%CE%BB%CE%B5%CE%BE%CE%AC%CE%BD%CE%B4%CF%81%CE%BF%CF%85https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFPrince2005https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFDudley1937https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLong1996https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925https://en.wikipedia.org/wiki/Diogenes%2520of%2520Sinope#CITEREFLa.C3.ABrtiusHicks1925


8/10

8 8 EXTERNAL LINKS

[57] Hanon C, Pinquier C, Gaddour N, Saïd S, Mathis D, Pel-lerin J (2004). "[Diogenes syndrome: a transnosographicapproach]". Encephale (in French) 30 (4): 315–22.doi:10.1016/S0013-7006(04)95443-7. PMID 15538307

[58] Navia, Diogenes the Cynic , pg 31

[59] Michelangelo and the Pope’s Ceiling, by Ross King

[60] Possum Living by Dolly Freed

[61] Alexander: The Ends of the Earth by Valerio Manfredi .Books.google.com. Retrieved 2013-04-15.

[62] Hugh Grady, “A Companion to Shakespeare’s Works”,Dutton. R & Howard J., Blakewell Publishing, 2003,ISBN 0-631-22632-X, p.443-444.

[63] Paul Ollswang, “Cynicism: A Series of Cartoons on aPhilosophical Theme”, January 1988, page B at official

site; repr. in The Best Comics of the Decade 1980-1990

Vol. 1, Seattle, 1990, ISBN 1-56097-035-9, p. 23.

[64] Buster Keaton: A Hard Act to Follow, Thames Televisiondocumentary (aired in the U.S. on Turner Classic Movies)

[65] Becker, Adam. “Diogenes of Sinope”. Murmur Blog.Murmur. Retrieved 5 May 2015.

6 References

• Desmond, William D. 2008. Cynics . Acumen / Uni-

versity of California Press.

• Dudley, Donald R. (1937). “A History of Cynicismfrom Diogenes to the 6th Century A.D”. Cambridge

• Laërtius, Diogenes; Plutarch (1979). Herakleitos &Diogenes . translated by Guy Davenport. Bolinas,California: Grey Fox Press. ISBN 0-912516-36-4.(Contains 124 sayings of Diogenes)

• Laërtius, Diogenes (1972) [1925]. "Διογένης (Dio-genes)". Βίοι καὶ γνῶμαι τῶν ἐν φιλοσοφίᾳ

εὐδοκιμησάντων [Lives of eminent philosophers ].Volume 2. translated by Robert Drew Hicks (LoebClassical Library ed.). Cambridge, Massachusetts:Harvard University Press. ISBN 0-674-99204-0.Retrieved 2010-09-14.

• Long, A. A. (1996). “The Socratic Tradition: Dio-genes, Crates, and Hellenistic Ethics”. In BrachtBranham, R.; Goulet-Cazé, Marie-Odile. The Cyn-ics: The Cynic Movement in Antiquity and Its Legacy.University of California Press. ISBN 0-520-21645-8

• Navia, Luis E. (2005). Diogenes The Cynic: TheWar Against The World . Amherst, N.Y: HumanityBooks. ISBN 1-59102-320-3

• Prince, Susan (2005). “Socrates, Antisthenes, andthe Cynics”. In Ahbel-Rappe, Sara; Kamtekar,Rachana. A Companion to Socrates . Blackwell Pub-lishing. ISBN 1-4051-0863-0

• Sloterdijk, Peter (1987). Critique of Cynical Rea-

son. Translation by Michael Eldred; foreword byAndreas Huyssen. Minneapolis: University of Min-nesota Press. ISBN 0-8166-1586-1

7 Further reading

• Cutler, Ian (2005). Cynicism from Diogenes to Dil-bert . Jefferson, Va.: McFarland & Company, Inc.ISBN 0-7864-2093-6.

• Mazella, David (2007). The making of modern cyn-icism. Charlottesville, Va.: University of VirginiaPress. ISBN 978-0-8139-2615-5.

• Navia, Luis E. (1996). Classical cynicism : a critical study. Westport, CT: Greenwood Press. ISBN 0-313-30015-1.

• Navia, Luis E. (1998). Diogenes of Sinope : the manin the tub. Westport, CT: Greenwood Press. ISBN0-313-30672-9.

• Sayre, Farrand (1938). Diogenes of Sinope: A Studyof Greek Cynicism. Baltimore: J.H. Furst.

•

Shea, Louisa (2010). The cynic enlightenment : Dio- genes in the salon. Baltimore: Johns Hopkins Uni-versity Press. ISBN 978-0-8018-9385-8.

8 External links

• Diogenes of Sinope entry in the Internet Encyclope-dia of Philosophy

• Lives & Writings on the Cynics , directory of literaryreferences to Ancient Cynics

• A day with Diogenes

• Diogenes The Dog from Millions of Mouths

• Diogenes of Sinope

• Teachings of Diogenes

• James Grout: Diogenes the Cynic , part of the Ency-clopædia Romana

http://penelope.uchicago.edu/~grout/encyclopaedia_romana/greece/hetairai/diogenes.htmlhttp://penelope.uchicago.edu/~grout/encyclopaedia_romana/greece/hetairai/diogenes.htmlhttp://members.optushome.com.au/davidquinn000/Diogenes%2520Folder/Diogenes.htmlhttp://www.benbest.com/philo/diogenes.htmlhttp://millionsofmouths.com/diogenes.htmlhttp://www.terryballard.org/literary/diogenes.htmhttp://lucianofsamosata.info/wiki/doku.php?id=cynics:cynic_liveshttps://en.wikipedia.org/wiki/Internet_Encyclopedia_of_Philosophyhttps://en.wikipedia.org/wiki/Internet_Encyclopedia_of_Philosophyhttp://www.iep.utm.edu/diogsinohttps://en.wikipedia.org/wiki/Special:BookSources/978-0-8018-9385-8https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/0-313-30672-9https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/0-313-30015-1https://en.wikipedia.org/wiki/Special:BookSources/0-313-30015-1https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/978-0-8139-2615-5https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/0-7864-2093-6https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/0-8166-1586-1https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Andreas_Huyssenhttps://en.wikipedia.org/wiki/Sloterdijk,_Peterhttps://en.wikipedia.org/wiki/Special:BookSources/1-4051-0863-0https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/1-59102-320-3https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/0-520-21645-8https://en.wikipedia.org/wiki/Special:BookSources/0-520-21645-8https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/A._A._Longhttps://en.wikipedia.org/wiki/Special:BookSources/0-674-99204-0https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Loeb_Classical_Libraryhttps://en.wikipedia.org/wiki/Loeb_Classical_Libraryhttps://en.wikipedia.org/wiki/Robert_Drew_Hickshttp://en.wikisource.org/wiki/Lives_of_the_Eminent_Philosophers/Book_VI#Diogeneshttp://en.wikisource.org/wiki/Lives_of_the_Eminent_Philosophers/Book_VI#Diogeneshttps://en.wikipedia.org/wiki/Diogenes_La%C3%ABrtiushttps://en.wikipedia.org/wiki/Special:BookSources/0-912516-36-4https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://www.archive.org/details/historyofcynicis032872mbphttp://www.archive.org/details/historyofcynicis032872mbphttp://blog.get-murmur.com/https://en.wikipedia.org/wiki/Buster_Keaton:_A_Hard_Act_to_Followhttps://en.wikipedia.org/wiki/Special:BookSources/1560970359http://www.ollswang.com/_/rsrc/1261384309718/home/cynicism/cynicism---page-2/c2.jpeg?height=873&width=1200http://www.ollswang.com/_/rsrc/1261384309718/home/cynicism/cynicism---page-2/c2.jpeg?height=873&width=1200https://en.wikipedia.org/wiki/Special:BookSources/063122632Xhttp://books.google.com/books?id=rEBM54FEE2oC&printsec=frontcover&dq=manfredi+alexander&source=bl&ots=BMTkXF0vba&sig=VgIw0zNl7pvZyLUC0c73VAy7jxg&hl=en&ei=Z0JfTdzsOYWclgeihLncCw&sa=X&oi=book_result&ct=result&resnum=3&sqi=2&ved=0CC8Q6AEwAg#v=onepage&q=diogenes&f=falsehttp://www.f4.ca/text/possumliving.htmhttps://www.ncbi.nlm.nih.gov/pubmed/15538307https://en.wikipedia.org/wiki/PubMed_Identifierhttps://dx.doi.org/10.1016%252FS0013-7006%252804%252995443-7https://en.wikipedia.org/wiki/Digital_object_identifierhttp://www.masson.fr/masson/MDOI-ENC-9-2004-30-4-0013-7006-101019-ART2http://www.masson.fr/masson/MDOI-ENC-9-2004-30-4-0013-7006-101019-ART2


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9 Text and image sources, contributors, and licenses

9.1 Text

• Diogenes of Sinope Source: http://en.wikipedia.org/wiki/Diogenes%20of%20Sinope?oldid=660864794 Contributors: Kpjas, Deb,Patrick, Michael Hardy, Pit~enwiki, Llywrch, Sannse, GTBacchus, Paul A, SebastianHelm, Ellywa, Stan Shebs, Palfrey, Jengod, AdamBishop, Tpbradbury, Furrykef, Jjshapiro, Topbanana, Jamesday, Sunray, Mervyn, Kent Wang, Widsith, Xanzzibar, VanishedUser kfljd-fjsg33k, Yekrats, Mboverload, Espetkov, Pgan002, Karl-Henner, El-Ahrairah, Neutrality, Quirk, Lucidish, Haiduc, Discospinster, RichFarmbrough, Ivan Bajlo, JPX7, Mani1, Kop, Pt, Mwanner, Art LaPella, Wareh, Bill Thayer, Enric Naval, Viriditas, Dungodung, MPerel,Knucmo2, Tek022, Primalchaos, Mineralogy, Snowolf, RJFJR, Hq3473, Nuno Tavares, SDC, Silverwood, Lanway, AllanBz, Pmj,Rjwilmsi, Infosocialist, Kalogeropoulos, SGreen~enwiki, Chobot, Ahpook, Hans-AC~enwiki, YurikBot, Quentin X, RussBot, Conscious,Garglebutt, Hede2000, Matia.gr, Dialectric, Nirvana2013, Welsh, Thiseye, Aldux, Froth, Crasshopper, Zwobot, Amadib, Igiffin, Capt Jim,Alecmconroy, 2fort5r, Piecraft, Trubye, Funkendub, SmackBot, Clinical Cases, InverseHypercube, Cessator, Kintetsubuffalo, Marktreut,Ghosts&empties, Bluebot, RDBrown, Thumperward, Deli nk, Jerome Charles Potts, Tjrudebeck, Madsanders, Grover cleveland, Khoikhoi,Terryballard, Marcus Brute, Jonjermey, SashatoBot, Eliyak, Nareek, Romarkin, Ph89~enwiki, Heliogabulus, The Man in Question, Ned-dyseagoon, Laurapr, Impy4ever, GiantSnowman, Jontomkittredge, Ioannes Pragensis, Igni, Wolfdog, Widgie, Juhachi, Emilio Juanatey,Nnp, Bobnorwal, Cydebot, Ntsimp, Arthurian Legend, Odie5533, Dyanega, Nearfar, FRA, Thijs!bot, Ace354, Mojo Hand, GideonF,Rubenarslan, Heroeswithmetaphors, Igorwindsor~enwiki, D. Webb, Jari Keinänen, Wahabijaz, JAnDbot, Leuko, Barek, Skomorokh, End-lessdan, Magioladitis, Edward321, CCS81, Kyle824, Crvst, Anaxial, Andy0101, CommonsDelinker, Numbo3, Dbiel, Brenda maverick,Notreallydavid, Gombang, Flyingricepaddy, Trilobitealive, Ja 62, Inwind, Idioma-bot, Lotrlz88, VolkovBot, Rucha58, Icanhearthegrass-grow, TXiKiBoT, A4bot, Kalagas, Ontoraul, Moses sheperd, Shadowlapis, Pnin79, Prunesquallor, SieBot, Gerakibot, Rob.bastholm, Lib-ertycookies, Adurham47, Errantmind, Astrale01, Rasmus T. Nielsen, Dstlascaux, ClueBot, Humcolored, Deviator13, The Thing That

Should Not Be, Rasbach, RODERICKMOLASAR, WDavis1911, Burt Likko, Hafspajen, CounterVandalismBot, Singinglemon~enwiki,Kitsunegami, Liane1950, Alexbot, Antiquary, Catalographer, Johnuniq, InternetMeme, Chronicler~enwiki, Dthomsen8, Little Mountain 5,SilvonenBot, MystBot, IsmaelLuceno, Addbot, Anat.Yahoo, 15lsoucy, Euxine, AndersBot, Tyw7, BobSe, Lightbot, Totorotroll, Rojypala,Не А, Luckas-bot, Yobot, Ptbotgourou, Amirobot, Rbcbh, GateKeeper, Eduen, Tempodivalse, FeydHuxtable, AnomieBOT, Nastor, Ga-loubet, Piano non troppo, Dave94703, Materialscientist, JJCaesar, Citation bot, ArthurBot, Xqbot, Ekwos, TechBot, Quark1005, Md6778,Druiffic, Omnipaedista, KendallKDown, Prolinol, FrescoBot, Xophist, BenzolBot, Citation bot 1, LittleWink, يل م , Aelfan1, Kgrad,Caparison, Pollinosisss, CircularReason, Lotje, Danielpop10, 777sms, Oberonfitch, Onel5969, Marvelredneck, DiogenesTCP, EmausBot,WikitanvirBot, Smoore3, Smitty1337, Thiscmd, Medeis, Carl Wivagg, Oldmary, Donner60, Azabec, Mcc1789, Mrcornpipe, ClueBotNG, Qbobdole, Pankrato, EauLibrarian, Helpful Pixie Bot, BG19bot, Ian Cutler, Hathaway5, Davidiad, Merchant banker, FutureTril-lionaire, CitationCleanerBot, Alm0810, Philosophynow789, Mediran, JYBot, IjonTichyIjonTichy, Dexbot, Hmainsbot1, Makecat-bot,Aymankamelwiki, Everything Is Numbers, ZX95, Ptandn, Jakerennie, EZpwnage, MrScorch6200, Denziloe, Sheis001, Mluz2012, Dio-genesjunior, Alx323, Adamboazbecker and Anonymous: 297

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