Few modern philosophies encompass not only a theoretical view of the world but also a way of living within in. How many people live structuralist lifestyles? Or incorporate postmodernism into their breakfast ritual? Over the centuries philosophy has slowly transformed from ruminations on how one should best live one's life into theoretical machinations that, though definitely interesting and engaging, have questionable value outside of classrooms or academic settings. Ancient philosophy of course embraced the purely theoretical in places as well, but few could probably imagine something like a Diogenes of Sinope emerging from the prestigious and august halls of today's institutions of higher learning. In many ways, ancient Cynicism contradicts and even excoriates the ways of modern academia, a sometimes bizarre realm where speakers often require not one, but two introductions that gradually rise in rank, the first more toadying than the second. Diogenes would have laughed and fumed at such silliness. He would have instead searched for a "real man," namely one who didn't need or find any value in the rigid hierarchy of prestige. Everything he required he carried with him, he claimed that his home existed everywhere and that none were happier or mightier than himself. In some ways the itinerant hobo of early twentieth century legend embraces a Cynic-esque life philosophy. The ancient Greeks apparently both scoffed at and admired Diogenes. Anyone attempting to repeat his actions today, which included defecating and masturbating in public, would probably find themselves quickly interred in prison or a psychiatric ward. How times change.
It's interesting, and a little funny, that to learn about these ancient Cynics one typically needs to turn to academia for any detailed information beyond soundbites. Perhaps figures such as Diogenes would find it outrageous or depressing that their teachings and lived examples have become little more than lectures, books and teachings dished out by people who don't, or even can't, follow their cherished Cynic lifestyle. Who knows? In any case, here we are. Cynics have become mostly historical curiosities and cerebral museum pieces that nonetheless speak to our modern sensibilities across millennia. They prod and nudge at our consumerism, unnecessary luxuries and endless pursual of wealth, prestige and power. Other aspects of their actions and ideas also seem overly idealistic, unrealistic and maybe a little revolting. Regardless, they remain as entertaining, colorful and endlessly provocative as they probably were in their own day. As such, people today learn about these fascinating historical figures, or legends or myths that emanate from historical writings, from books. And speaking of books, beginners or newcomers to this fascinating topic will find a great introduction in the aptly titled "Cynics" in the University of California Press' "Ancient Philosophies" series. This book provides a broad overview of how Cynic philosophy evolved along with some historical background information that one would not derive from reading historical texts alone. Though the series claims to exist for students, that doesn't mean it presents an easy ride. Prepare to meet such juicy words as "autochthonous," "propaedeutic" and "apophthegm" and a vast landscape of history, philosophy and culture.
Six chapters, some of them as thick as small books themselves, delineate the entirety of Cynic thought and evolution. A short introduction includes the origin of "Cynic" and "Dog Philosopher" in the ancient Greek "Kynikoi" and "kyon." To dispel any confusion between "Cynics" and the modern use of the term, the book capitalizes ancient "Cynicism." The modern sense always appears in lower case or "cynicism." One term did evolve from the other, as the book later explains. Sources of Cynic tales include Diogenes Laertius, Epictetus, Lucian, Dio Chrysostom and Julian, some of them notable Cynics themselves. A very long chapter then traces the evolution of Cynicism through time. It offers some methods to organize Cynic figures through their approximate historical range of the 3rd Century BCE to 500 CE, though Socrates often figures as an honorary Cynic ancestor. The simplest method divides the Cynic era into "two unequal stages." The first stage comprises Antisthenes, often considered the founder, through the mid 3rd Century BCE. The second stage includes everyone else from 250 BCE to 500 CE. A second organizational method uses roughly the same time periods as the first method. Cynics in the first stage are called "hard" or "ascetic" Cynics. They, like Diogenes, actually lived their philosophy day by day. Second stage Cynics are called "soft" or "literary" Cynics. They mostly wrote or talked about Cynicism, but didn't necessarily practice what they preached. Throughout, Diogenes of Sinope remains the paragon of nearly every Cynic that came after him. Though very few had the ambition or courage to actually emulate his actions on a personal fully lived level.
The general history of ancient Cynicism also spans the Greek and Roman eras. Cynics also considered other figures, some mythical, as ancestors, including Heracles, Theseus, Theristes, Odysseus, Hesiod, the Jains and others. In general, most consider Antisthenes the first "true Cynic." Though Diogenes followed and, in many ways, surpassed him. Diogenes' famous exhortations, such as the, probably apocryphal, request to Alexander the Great to step out of his sunlight, his searching for a "real man" in the daylight with a lantern, living in a tub, numerous hilarious stories and sayings and his famous death, whether from eating raw octopus, holding his breath, getting bit by a dog or even prosaic old age, make him unforgettable. Much of the ancient writings on Diogenes probably belong in the realm of legend. But what a legend. Crates followed Diogenes and married Hipparchia. They lived Cynic lives and copulated in public. Hipparchia's brother, Metrocles, converted to Cynicism by a pair of farts. Here the "Classical" Cynic period ends and the "Hellenistic" one begins and runs to approximately 50 BCE. Lesser know names lurk in this epoch, including Onesicritus, Bion, Menippus (who would later have a form of comedy named after him), Meleager and Oenomaus. The slow transition to "soft" or "literary" Cynics starts in this era as many took up writing over living in tubs and foraging for food. The "Roman" period runs to 500 CE, up to the very end of Cynicism proper. Rome generally had less sympathy towards Cynics than ancient Greece and many Roman Cynics fall into the "soft" category, until Demetrius. He refused money from Caligula and Nero later exiled him. Vespasian exiled him yet again and Demetrius all but vanishes from history. After Demetrius, people mostly looked down on Cynics since they tended to spout Cynic ideals but never walked the walk. For the general population the term "cynic" begins to take on its more pejorative modern connotations. Nonetheless, some Cynics advised Emperors. Some, such as Demonax, were even greatly revered. Dio Chrysostom and Lucian wrote plenty about other Cynics, some of it brutal, and also about Cynicism in general. Peregrinus, a late Cynic and always controversial, immolated himself at the 165 CE Olympiad. The long Cynic lineage even includes Emperor Julian "the Apostate." He melded Cynic ideas with Neoplatonism. At the end of the line, many consider Sallustius of Emesa, born around 430 CE, the last "dog."
Subsequent chapters cover Cynic principles. Another very long chapter discusses the "Renunciation of Custom" that many Cynics, particularly the "ascetic" kind, embraced. Most of this comes down to simplicity and avoiding burdens that limit freedom: simple clothes, simple food (the less cooked the better), a simple or no house, avoidance of luxuries, no marriage. Even sex could become a burdening addiction unless one has "Cynic sex," such as Crates and Hipparcia. One should accept the vagaries of "fickle fortune." In short, "the scorn of pleasure is the greatest pleasure," though lots of laughter and a beard were necessities. The chapter also covers Cynic attitudes towards politics and religion. Additional chapters cover in some detail "Life according to Nature," "Chance, Fate, Fortune and the Self," "Anarchists, democrats, cosmopolitans, kings" and "Cynic Legacies." The final chapter claims that Cynic ideas persist to the present day and lists examples such as Erasmus, Rabelais, Montaigne, Foucault and Huck Finn. Not only that, Cynicism in many ways led to ancient Stoicism, so it can also partially claim that lineage. Most interestingly, the book discusses whether Jesus Christ was a Cynic, as others have claimed. It agrees that he definitely had some Cynic elements, but also many non-Cynic ones and overall concludes that Jesus was not a Cynic. Some even trace Christian monastic asceticism to the Cynics. In the Renaissance, some called Jean-Jacques Rousseau "the modern Diogenes." Even Nietzsche took on Cynic ideas in his later writings. His Zarathustra may represent an attempt to re-awaken ancient Cynicism. The book closes on Peter Sloterdijk and Luis Navia's new twist on Cynic philosophy. They argue that Cynic ethics may save us from our modern foibles. Diogenes and his "cheekiness" again provide the way. In short, don't follow the crowd, love humanity and speak the truth clearly.
This volume packs quite a bit of material into some 240 pages, much of which defies summary. Along the way the book also critiques certain aspects of Cynicism, at one point even calling the Cynic ideal "a lie." Another interesting passage claims that living the Cynic life now would prove difficult because of today's "polluted or denuded modern landscapes." No doubt. Some with sensitive antennae may detect a subtle Christian bias in a few passages, particularly in ones concerning Julian's revival of paganism. Also, ancient Cynics apparently didn't hold women or homosexuals in much esteem, unfortunately. But attitudes change with time. Overall, the book provides a great overview of a topic that has held many philosophers, historians and general readers rapt in either horror or delight for centuries. Whether current or future generations will witness a Cynic revival, voluntary or forced, remains to be seen. But many argue that for humanity to persevere we need to embrace at least some of the ideas of simplicity espoused by these curious ancient ascetics. Maybe we will bark proudly once again.
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Top reviews from other countries
Amour de Cosmos
Excellent Overview of the ancient Cynics
Reviewed in Canada on July 10, 2019
read-all-about-it
Just the Job to provide a well rounded thorough understanding of Cynicism, its implications, impact and practice.
Reviewed in the United Kingdom on August 9, 2017Amazon Customer
Good summary of Cynic philosophy
Reviewed in Germany on June 20, 2014